no mob has ever dared to storm it, and it never fell. The New Poor Law was indeed not wholly new in the sense that it was the culmination and clear enunciation of a principle foreshadowed in the earlier Poor Law of Elizabeth, which was one of the many anti-popular effects of the Great Pillage. When the monasteries were swept away and the mediaeval system of hospitality destroyed, tramps and beggars became a problem, the solution of which has always tended towards slavery, even when the question of slavery has been cleared of the irrelevant question of cruelty. It is obvious that a desperate man might find Mr. Bumble and the Board of Guardians less cruel than cold weather and the bare ground--even if he were allowed to sleep on the ground, which (by a veritable nightmare of nonsense and injustice) he is not. He is actually punished for sleeping under a bush on the specific and stated ground that he cannot afford a bed. It is obvious, however, that he may find his best physical good by going into the workhouse, as he often found it in pagan times by selling himself into slavery. The point is that the solution remains servile, even when Mr. Bumble and the Board of Guardians ceased to be in a common sense cruel. The pagan might have the luck to sell himself to a kind master. The principle of the New Poor Law, which has so far proved permanent in our society, is that the man lost all his civic rights and lost them solely through poverty. There is a touch of irony, though hardly of mere hypocrisy, in the fact that the Parliament which effected this reform had just been abolishing black slavery by buying out the slave-owners in the British colonies. The slave-owners were bought out at a price big enough to be called blackmail; but it would be misunderstanding the national mentality to deny the sincerity of the sentiment. Wilberforce represented in this the real wave of Wesleyan religion which had made a humane reaction against Calvinism, and was in no mean sense philanthropic. But there is something romantic in the English mind which can always see what is remote. It is the strongest example of what men lose by being long-sighted. It is fair to say that they gain many things also, the poems that are like adventures and the adventures that are like poems. It is a national savour, and therefore in itself neither good nor evil; and it depends on the application whether we find a scriptural text for it in the wish to take the wings of the morning and abide in the uttermost parts of the sea, or merely in the saying that the eyes of a fool are in the ends of the earth.