that no two persons ever estimate it exactly alike. Besides, prominent historical personages become in the popular imagination invested with exaggerated attributes, and it is not likely that men will ever agree even as to which of them was the hero and which the villain of the drama. It was to be expected that Froude should be violently assailed by those who accepted a traditional view of Henry VIII. and of Mary. It was inevitable that he should differ from them, because he had more than a view: he had a conception. His historical personages are certainly possibilities, because they are human, and the traditional figures are either monsters or saints; and humanity--at least Teutonic humanity--does not produce unadulterated saints nor unrelieved monsters. While Froude's historical work has been criticized for lack of minute accuracy in details, his books on Carlyle have been criticized for the opposite fault of quoting too fully and literally; from letters and journals, matter never intended for the public, and of a nature not only to wound living persons but to create an erroneous impression of the writer. The habit of expressing himself in pithy and pungent personalities seems to have been with Carlyle a sort of intellectual exercise, and should not necessarily be taken as an index of morose ill-temper. A very delicate literary tact was necessary to his literary executor, in selecting from the matter put in his hands that which would combine to make a true picture of a crude and powerful genius without making him appear to the ordinary reader a selfish, willful man. Froude's idea of the duty of an editor of contemporary biography seems to have been that it was limited to careful publication of all the available material as _memoires pour servir_. Such miscellaneous printing may in the end serve truth, but at the time it arouses resentment. It resulted, however, in the production of a book far preferable to the non-committal, evasive, destructively laudatory biography of a public man, of which every year brings a new specimen. It is at least honest, if not tactful. Froude's early connection with the Oxford movement and his work on the Lives of the Saints first called his attention to the study of historical documents, and to the large amount of fiction with which truth is diluted in them. His further researches among the authorities recently made accessible, for the history of the destruction of the monasteries, impressed on him the fact that an assumption of spiritual authority is as dangerous to those who assume it as to those over whom it is assumed, exactly as physical slavery is in the end as harmful to the masters as it is to the slaves. He saw that ecclesiasticism had been profoundly hostile to morals, and he judged the present by the past till he really believed that the precious fruits of the Reformation would be lost if the ritualists obtained control of the Church. He persuaded himself that under such influence--