anybody but herself. She burns to be a social reformer. It would be unjust to deny her ardour. But when she tells the tale of a penniless nobleman who lives on his wife’s money and breaks her heart, and assures us that ‘there are thousands of such cases every day,’ she undoes her own sermon by one rampant phrase of nonsense There are such men, more’s the pity, and they are the social satirist’s honest game There have been foolish people who thought that women unsexed themselves by doing artistic work, but they died many years ago, for the most part. There are men who want to marry rich women, and live lazy lives, but they are not ‘a great majority.’ Miss Corelli knows these things, of course, for they are patent to the world; but she allows zeal to run away with judgment. The rules for satire are the rules for Irish stew. You mustn’t _empty_ the pepper-castor, and the pot should be kept at a gentle bubble only. There is reason in the profitable denunciation of a wicked world, as well as in the roasting of eggs. But Miss Corelli has hit the public hard, and it is the self-imposed task of the present writer to find out, as far as in him lies, why and how she has done this. Miss Corelli’s force is hysteric, but it is sometimes very real. A self-approving hysteria can do fine things under given conditions. It has been the motive power in some work which the world has rightly accepted as great. In the execution of certain forms of emotional art it is a positive essential. Much genuine poetry has been produced under its influence. It is a sort of spiritual wind, which, rushing through the harp-strings of the soul, may make an extraordinary music. But the sounds produced depend not upon the impulse conveyed to the instrument, but on the quality and condition of the instrument itself. Without the impulse a large and various mind may lie quiescent. With the impulse a small and disordered spirit may make a very considerable sound. In the very loftiest flights of genius we discern a sort of glorious dementia. All readers have found it in the last splendid verse of ‘Adonaïs.’ It proclaims itself in Keats in the wild _naïveté_ of the inquiry, ‘Muse of my native land, am I inspired?’ The faculty of the very greatest among the great lies in the existence of this inrush of emotion, in strict subordination to the intellectual powers. To be without it precludes greatness; to be wholly subject to its influence is to be insane. Miss Corelli experiences the inrush of emotion in great force, but, unfortunately for her work, and for herself, the sense of power which it inspires is not co-ordinate with the strength of intellect which is essential to its control.