We have now reviewed the whole circle traversed by criticism during the present century, and are in a position to define its limits and extent. We have seen that a change of method was at once the cause and indication of a change in spirit and in aim. The narrow range of the eighteenth century was enlarged on the one hand by the study of new literatures, and on the other hand by that appeal to history, and that idea of development which has so profoundly modified every field of thought and knowledge. In that lay the change of method. And this, in itself, was enough to suggest a wider tolerance, a greater readiness to make allowance for differences of taste, whether as between nation and nation or as between period and period, than had been possible for men whose view was practically limited to Latin literature and to such modern literatures as were professedly moulded upon the Latin. With such diversity of material, the absolute standard, absurd enough in any case, became altogether impossible to maintain. It was replaced by the conception of a common instinct for beauty, modified in each nation by the special circumstances of its temperament and history. But even this does not cover the whole extent of the revolution in critical ideas. Side by side with a more tolerant--and, it may be added, a keener--judgment of artistic form, came a clearer sense of the inseparable connection between form and matter, and the impossibility of comprehending the form, if it be taken apart from the matter, of a work of art. This, too, was in part the natural effect of the historical method, one result of which was to establish a closer correspondence between the thought of a nation and its art than had hitherto been suspected. But it was in part also a consequence of the intellectual and spiritual revolution of which Rousseau was the herald and which, during fifty years, found in German philosophy at once its strongest inspiration and its most articulate expression. Men were no longer satisfied to explain to themselves what Carlyle calls the "garment" and the "body" of art; they set themselves to pierce through these to the soul and spirit within. They instinctively felt that the art which lives is the art that gives man something to live by; and that, just because its form is more significant than other of man's utterances, it must have a deeper significance also in substance and in purport. Of this purport _Criticism of life_--the phrase suggested by one who was at once a poet and a critic--is doubtless an unhappy, because a pedantic definition; and it is rather creation of life, than the criticism of it, that art has to offer. But it must be life in all its fulness and variety; as thought, no less than as action; as energy, no less than as beauty-- As power, as love, as influencing soul.