96. _The C Major of this life._ The musical terms in this passage are fully explained by Mrs. Turnbull and Miss Omerod in _Browning Society Papers_. Symbolically this line describes the musician as he comes back to everyday life, proud because of the vision that has been granted him, but with a consciousness that experiences so exalted are not for "human nature's daily food," and that their true function is to send one back to ordinary pains and pleasures with a new acquiescence. (In _The Browning Society Papers_ are Mrs. Turnbull's "Abt Vogler," and three papers by Miss Helen Omerod: (1) "Abt Vogler the Man." (2) "Some Notes on Browning's Poems relating to Music." (3) "Andrea del Sarto and Abt Vogler.") RABBI BEN EZRA Ben Ezra was an eminent Jewish Rabbi of the Middle Ages. His _Commentaries_ on the books of the Old Testament are of great value. Mr. A. J. Campbell, who has studied Browning's poem in connection with the writings of the real Rabbi Ben Ezra, thinks that the distinctive features of the Rabbi of the poem, and the philosophy ascribed to him, were drawn from the works of the historical Rabbi, the keynote of whose teaching was that the essential life of man is the life of the soul, and that age is more important than youth. (Berdoe, _Browning Cyclopaedia_. Cf. also Berdoe, _Browning's Message to His Times_, pp. 157-172.) 1. _Grow old along with me._ Cf. _Saul_, lines 161-162. See Matthew Arnold's "'Tis time to grow old" for a beautiful statement of the pessimistic attitude toward old age. 7-15. It would be folly, says the Rabbi, to object to the unreasoning ambitions, the fluctuations of desire, the hopes and fears of youth. In fact (ll. 16-30), he counts these very aspirations toward the impossible, this very state of mental and spiritual unrest and doubt, a proof of the spark of divinity which separates men from beasts and allies them to God. It is a characteristic Browning doctrine that conflict, struggle, the pangs and throes of learning, are the stimuli through which character develops. 40-42. Cf. _Saul_, l. 295. 49-72. In lines 43-48 the Rabbi had urged the subservience of the body to the soul, but in these lines he shows that the life of the flesh is not to be underestimated, that ideal progress comes from a just alliance Of the soul and the body. See Tennyson's "St. Simeon Stylites" for an account of the ascetic ideal in its lowest form. 81. _Adventure brave and new._ In "Prospice" death is reckoned an adversary to be courageously met and overcome. Here the Rabbi is represented as fearless and unperplexed as he contemplates the new life he will lead after death. In both poems we find unquestioning belief in an active and progressive and happy life after death. 85. _Youth ended, I shall try_, etc. Compare Tennyson's "By an Evolutionist."