‘He glows above
     With scarce an intervention, presses close
     And palpitatingly, His soul o’er ours.’

But the wisdom of a Western ‘savant’ who in his superior intellectuality replaces the will of God by the blind force of nature, seems to Mr. Browning to be science falsely so called, a new ignorance founded upon knowledge,

     ‘A lamp’s death when, replete with oil, it chokes.’

To this effect argues the prophet John in ‘A Death in the Desert’, anticipating with the deep prevision of a dying man the doubts and questionings of modern days. And in the third of those remarkable poems which form the epilogue of the ‘Dramatis Personae’, the whole world rises in the speaker’s imagination into one vast spiritual temple, in which voices of singers, and swell of trumpets, and cries of priests are heard going up to God no less truly than in the old Jewish worship, while the face of Christ, instinct with divine will and love, becomes apparent, as that of which all nature is a type or an adumbration.” —Prof. Edward Dowden in his Comparative Study of Browning and Tennyson (Studies in Literature, 1789-1877). —

     “But if, appealing thence, he cower, avouch
     He is mere man, and in humility
     Neither may know God nor mistake himself;
     I point to the immediate consequence
     And say, by such confession straight he falls     {575}
     Into man’s place, a thing nor God nor beast,
     Made to know that he can know and not more:
     Lower than God who knows all and can all,
     Higher than beasts which know and can so far
     As each beast’s limit, perfect to an end,         {580}
     Nor conscious that they know, nor craving more;
     While man knows partly but conceives beside,
     Creeps ever on from fancies to the fact,
     And in this striving, this converting air
     Into a solid he may grasp and use,                {585}
     Finds progress, man’s distinctive mark alone,
     Not God’s, and not the beasts’:  God is, they are,
     Man partly is and wholly hopes to be.
     Such progress could no more attend his soul
     Were all it struggles after found at first        {590}
     And guesses changed to knowledge absolute,
     Than motion wait his body, were all else
     Than it the solid earth on every side,
     Where now through space he moves from rest to rest.
     Man, therefore, thus conditioned, must expect     {595}
     He could not, what he knows now, know at first;
     What he considers that he knows to-day,
     Come but to-morrow, he will find misknown;
     Getting increase of knowledge, since he learns
     Because he lives, which is to be a man,           {600}
     Set to instruct himself by his past self:
     First, like the brute, obliged by facts to learn,
     Next, as man may, obliged by his own mind,
     Bent, habit, nature, knowledge turned to law.
     God’s gift was that man should conceive of truth, {605}
     And yearn to gain it, catching at mistake,
     As midway help till he reach fact indeed.
     The statuary ere he mould a shape
     Boasts a like gift, the shape’s idea, and next
     The aspiration to produce the same;               {610}
     So, taking clay, he calls his shape thereout,
     Cries ever ‘Now I have the thing I see’:
     Yet all the while goes changing what was wrought,
     From falsehood like the truth, to truth itself.
     How were it had he cried ‘I see no face,          {615}
     No breast, no feet i’ the ineffectual clay?’
     Rather commend him that he clapped his hands,
     And laughed, ‘It is my shape and lives again!’
     Enjoyed the falsehood, touched it on to truth,
     Until yourselves applaud the flesh indeed         {620}
     In what is still flesh-imitating clay.
     Right in you, right in him, such way be man’s!
     God only makes the live shape at a jet.
     Will ye renounce this pact of creatureship?
     The pattern on the Mount subsists no more,        {625}
     Seemed awhile, then returned to nothingness;
     But copies, Moses strove to make thereby,
     Serve still and are replaced as time requires:
     By these, make newest vessels, reach the type!
     If ye demur, this judgment on your head,          {630}
     Never to reach the ultimate, angels’ law,
     Indulging every instinct of the soul
     There where law, life, joy, impulse are one thing!
     “Such is the burthen of the latest time.
     I have survived to hear it with my ears,          {635}
     Answer it with my lips:  does this suffice?
     For if there be a further woe than such,
     Wherein my brothers struggling need a hand,
     So long as any pulse is left in mine,
     May I be absent even longer yet,                  {640}
     Plucking the blind ones back from the abyss,
     Though I should tarry a new hundred years!”

     But he was dead:  ‘twas about noon, the day
     Somewhat declining:  we five buried him
     That eve, and then, dividing, went five ways,     {645}
     And I, disguised, returned to Ephesus.

     By this, the cave’s mouth must be filled with sand.
     Valens is lost, I know not of his trace;
     The Bactrian was but a wild childish man,
     And could not write nor speak, but only loved:    {650}
     So, lest the memory of this go quite,
     Seeing that I to-morrow fight the beasts,
     I tell the same to Phoebas, whom believe!
     For many look again to find that face,
     Beloved John’s to whom I ministered,              {655}
     Somewhere in life about the world; they err:
     Either mistaking what was darkly spoke
     At ending of his book, as he relates,
     Or misconceiving somewhat of this speech
     Scattered from mouth to mouth, as I suppose.      {660}
     Believe ye will not see him any more
     About the world with his divine regard!
     For all was as I say, and now the man
     Lies as he lay once, breast to breast with God.

— 652. Pamphylax tells the story to Phoebas, on the eve of his martyrdom.

654-660. See Gospel of St. John 21:20-24.

662. regard: look.

     “To whom thus Michael, with regard benign:”  P. L., XI., 334.
     “From that placid aspect and meek regard.”—P. R., III., 217.

De Quincey remarks (Milton vs. Southey and Landor) in reply to Landor’s demurring that “meek regard conveys no new idea to placid aspect”: “But ASPECT is the countenance of Christ when passive to the gaze of others; REGARD is the same countenance in active contemplation of those others whom he loves or pities. The PLACID ASPECT expresses, therefore, the divine rest; the MEEK REGARD expresses the divine benignity; the one is the self-absorption of the total Godhead, the other the external emanation of the Filial Godhead.” —

                   ——————

     {Cerinthus read and mused; one added this:—   {665}

     “If Christ, as thou affirmest, be of men
     Mere man, the first and best but nothing more,—
     Account Him, for reward of what He was,
     Now and forever, wretchedest of all.
     For see; Himself conceived of life as love,       {670}
     Conceived of love as what must enter in,
     Fill up, make one with His each soul He loved:
     Thus much for man’s joy, all men’s joy for Him.
     Well, He is gone, thou sayest, to fit reward.
     But by this time are many souls set free,         {675}
     And very many still retained alive:
     Nay, should His coming be delayed awhile,
     Say, ten years longer (twelve years, some compute)
     See if, for every finger of thy hands,
     There be not found, that day the world shall end, {680}
     Hundreds of souls, each holding by Christ’s word
     That He will grow incorporate with all,
     With me as Pamphylax, with him as John,
     Groom for each bride!  Can a mere man do this?
     Yet Christ saith, this He lived and died to do.   {685}
     Call Christ, then, the illimitable God,
     Or lost!”

                But ‘twas Cerinthus that is lost.}

— 665. Cerinthus read and mused: It must be supposed that an opportunity had been afforded Cerinthus of reading the MS. by the one who added the postscript, which is addressed to him, and who sought his conversion.

683. That is, ‘With me as {with} Pamphylax, with him as {with} John’: See Gospel of John, 17:11,21-23. —

                   ——————

“In the critical examination of the evangelical records, the fourth Gospel suffered most. Strauss—in this instance following his early master and later antagonist, Baur—denied that St. John had anything to do with its composition. The author, he held, was neither St. John nor any one else who had personally known Christ: nor, in accordance with a widely accepted theory, did he believe it to be the work of a pupil of St. John, who, after the death of his master, related, from memory or from fragmentary notes, traditions and sayings which had been taught him, and made out of them a continuous history. Strauss pronounced it to be a controversial work, written late in the second century after Christ, by a profound theologian of the Greek Gnostic and anti-Jewish school, whose design was not to add another to the existing biographies of Christ, not to represent him as a real man, nor to give an account of any human life, but to produce an elaborate theological work in which, under the veil of allegory, the Neo-platonic conception of Christ as the Logos, the realized Word of God, the divine principle of light and life, should be developed. With this purpose, the writer made a free selection from the sayings and doings of Christ as recorded in the three Gospels already written, and as freely invented others. All the events, all the words, of the Gospel thus composed, are subordinate to the main design, which was worked out by the author with an artistic completeness most ingeniously traced by his German interpreters. Each miracle symbolizes some important dogma, and its narration must be understood to mean that it embodies some deep spiritual truth, not, necessarily, that it ever actually took place. The author manifests, throughout, his ignorance of Jewish customs, and his antagonism to Jewish sentiments.”

“The general purport of the poem can scarcely be doubted, as we look back upon it as a whole and consider its main conclusions. The tendency of the argument is to diminish the importance of the original events—historical or traditional—on which the Christian religion is based. ‘It is not worth while,’ the writer seems to say to Strauss and his followers, ‘to occupy ourselves with discussions about miracles and events which are said to have taken place a long time ago, and can now neither be denied or proved. What we are concerned with, is, Christianity as it is now: as a religion which the human mind has through many generations developed, purified, spiritualized; and which has reacted upon human nature and made it wiser and nobler. Shall we give up this faith which has been so great a power for good in the world, and which, its whole past history justifies us in concluding, will continue its work of improvement, because our belief in certain events is shaken or destroyed? It would be vain, indeed, thus to build our religion on a foundation so unstable as material evidence. For human sensations are not infallible; they very often deceive us; we think we see objects, which are really the illusions of our own brain; others we see in part only, or distorted; others we fail to perceive at all. Our faith, essential as it is to the well-being of the deepest parts of our nature, must not be dependent on such controlling powers as these.’”

“He {Browning} was, we may suppose, offended by Strauss’s ruthless attack on much that mankind has held sacred for ages. His religious sense was revolted by the assumption that there was nothing in Christianity which could survive the destruction of the miraculous and supernatural elements in its history. He desired to represent Christianity as an entirely spiritual religion, independent of external, material agencies. In order to make his argument as powerful as possible, he chose for his mouth-piece one of the personal followers of Christ, on whom, it might be supposed, the actual human life of his master had made a permanent and lively impression. With the details of Biblical criticism he had nothing to do; his principles were unaffected by discussions about the authenticity of the various parts of Gospels; so, in defiance of Strauss, the disciple he chose was that very John, whose personality, as recognized by long tradition, had been so much discredited. He showed how even in one of the disciples the recollection of wonders and signs could be transcended, and at last obliterated, by a spiritual faith which was sustained by the needs and faculties of the soul. The poem is, in effect, an eloquent protest in defence of ‘the breath and finer spirit of all knowledge’.”

From Mrs. M. G. Glazebrook’s paper on ‘A Death in the Desert’, read before the London Browning Society.





A LIST OF CRITICISMS OF BROWNING’S WORKS.

(Selected from Dr. Frederick J. Furnivall’s ‘Bibliography of Robert Browning’, contained in ‘The Browning Society’s Papers’, Part I., with additions in Part II.)

1833. The Monthly Mag., N. S., V. 7, pp. 254-262: Review of ‘Pauline’, by W. J. Fox.

1835. The Examiner, Sept. 6, pp. 563-565: on ‘Paracelsus’, by John Forster.

1835. Monthly Repository, Nov., pp. 716-727: Review of ‘Paracelsus’, by W. J. Fox.

1836. New Monthly Mag., March, Vol. 46, pp. 289-308: ‘Evidences of a New Genius for Dramatic Poetry.—No. 1.’ On ‘Paracelsus’, by John Forster.

1837. Edinburgh Rev., July, Vol. 66, pp. 132-151: ‘Strafford’.

1848. N. A. Rev., April, Vol. 66, pp. 357-400: B.‘s ‘Plays and Poems’, by James Russell Lowell.

1849. Eclectic Rev., London, 4th S. V. 26, pp. 203-214: on 1. the ‘Poems’, 2 vols. 1849, and 2. ‘Sordello’, 1840. A sympathetic and excellent review.

1850. Massachusetts Quarterly Rev., No. XI. June, Art. IV. ‘Browning’s Poems’. 1. ‘Poems’, 2 vols., Boston, 1850. 2. ‘Christmas Eve’ and ‘Easter Day’, London, 1850.

1850. Littell’s Living Age, Vol. 25, pp. 403-409: on ‘Christmas Eve’ and ‘Easter Day’.

1857. The Christian Remembrancer, N. S., Vol. 39, pp. 361-390.

1861. North British Rev., May, pp. 350-374: on ‘The Poems and Plays of R. B.’, by F. H. Evans.

1863. Fraser’s Mag., Feb., pp. 240-256.

1863. The Eclectic Rev., No. 23, N. S., May, pp. 436-454.

1863. National Rev., Oct., Vol. 47, pp. 417-446. Poetical Works of R. B., 3 vols., 3d ed., by R. H. Hutton; republ. in Hutton’s ‘Literary Essays, 1871’.

1864. The Eclectic and Congregational Rev., July, pp. 61-72: on ‘Dramatis Personae’, by E. Paxton Hood.

1864. Edinburgh Rev., Oct., pp. 537-565: on ‘Poems’, 1863, and ‘Dramatis Personae’, 1864.

1864. National Rev., N. S., Nov., 1864; Wordsworth, Tennyson, and Browning; or Pure, Ornate, and Grotesque Art in English Poetry; republ. in ‘Literary Studies’, by Walter Bagshot.

1865. Quarterly Rev., July, Vol. 118, pp. 77-105: on ‘Dramatis Personae’, 1864, and ‘Poems’, 3 vols., 1863.

1867. Contemporary Rev., Jan. and Feb., 1867, Vol. 4, pp. 1-15, 133-148. Thoughtful and able articles.

1867. Fraser’s Mag., Oct., pp. 518-530: ‘Sordello’, by Edward Dowden.

1868. Athenaeum, Dec. 26, pp. 875, 876: ‘The Ring and the Book’, Vol. 1. by Robert Buchanan; revised and publ. in his ‘Master Spirits’, 1873.

1868. Eclectic and Congregational Rev., Dec., Art. II. ‘Poetical Works’, 6 vols., 1868, by E. Paxton Hood. See under 1864.

1868. Essays on B.‘s poetry, by J. T. Nettleship.

1869. Athenaeum, March 20, pp. 399, 400: on ‘The Ring and the Book’, Vols. 2, 3, and 4.

1869. Fortnightly Rev., March, Vol. 5, N. S., pp. 331-343: on ‘The Ring and the Book’, by John Morley. An able and generous article.

1869. Quarterly Rev., April, pp. 328-359: on Mod. Eng. Poets; a few pages are on B.‘s poems and ‘The Ring and the Book’.

1869. Edinburgh Rev., July, Vol. 130, pp. 164-186: on ‘The Ring and the Book’.

1869. London Quarterly Rev., July, on B.‘s Poetry— all then published.

1869. N. Brit. Rev., Oct., pp. 97-128: B.‘s Latest Poetry (‘The Ring and the Book’).

1871. Saint Paul’s Mag., Dec., 1870, and Jan., 1871, Vol. 7, pp. 257-276, 377-397: ‘Poems’ and ‘The Ring and the Book’, by E. J. Hasell.

1871. Athenaeum, Aug. 12, pp. 199, 200: on ‘Balaustion’s Adventure’.

1871. Contemporary Rev., Sept., pp. 284-296, on ‘Balaustion’s Adventure’, by Matthew Browne (pseudonym).

1871. The Times, Oct. 6: a long review of ‘Balaustion’s Adventure’.

1871. ‘Our Living Poets: an Essay in Criticism’. By H. Buxton Forman. 4th chap. on B., pp. 103-152.

1871. Fortnightly Rev., Oct., Vol. 10, N. S., pp. 478-490: on ‘Balaustion’s Adventure’, by Sidney Colvin.

1871. The Dark Blue Mag., Oct. and Nov., Vol. 2, pp. 171-184, 305-319: ‘Browning as a Preacher’, by Miss E. Dickinson West. An admirable essay.

1872. Edinburgh Rev., Jan., Vol. 135, pp. 221-249: on ‘Balaustion’s Adventure’.

1872. Academy, Jan. 15: on ‘Hohenstiel-Schwangau’.

1872. Academy, July 1: on ‘Fifine at the Fair’, by F. Wedmore.

1873. Athenaeum, May 10: on ‘Red Cotton Night-Cap Country’.

1873. Academy, June 2: on ‘Red Cotton Night-Cap Country’, by G. A. Simcox.

1873. ‘Master Spirits’, by Robert Buchanan; contains, pp. 89-109, a revised reprint of the Athenaeum reviews of ‘The Ring and the Book’, Dec., 1869, and March, 1870.

1875. Academy, April 17: on ‘Aristophanes’ Apology’, by J. A. Symonds.

1875. Athenaeum, April 17, pp. 513, 514: on ‘Aristophanes’ Apology’.

1875. Athenaeum, Nov. 27, pp. 701, 702: on ‘The Inn Album’.

1876. Academy, July 29: on ‘Pacchiarotto’, by Edward Dowden.

1876. Macmillan’s Mag., Feb., Vol. 33, pp. 347-354: on ‘Inn Album’, by A. C. Bradley.

1876. ‘Victorian Poets. By Edmund Clarence Stedman’. Boston: 1876. Chap. IX., pp. 292-341, devoted to Browning.

1877. Academy, Nov. 3: on ‘The Agamemnon of Aeschylus’, by J. A. Symonds.

1878. Church Quarterly Rev., Oct., pp. 65-92: on B.‘s Poems, by the Hon. and Rev. Arthur Lyttleton. An article to be read by all students of Browning.

1878. Academy, June 1: on ‘La Saisiaz’, and ‘The Two Poets of Croisic’, by G. A. Simcox.

1878. Athenaeum, May 25, pp. 661-664: on ‘La Saisiaz’, by W. Theodore Watts.

1879. ‘Studies in Literature, 1789-1877. By Edward Dowden, LL.D.’ London: C. Kegan Paul & Co., pp. 191-239: ‘Mr. Tennyson and Mr. Browning. A comparative study’. Ranks with the very best of Browning criticisms.

1879. Athenaeum, May 10: on ‘Dramatic Idyls’, I., by Walter Theodore Watts.

1879. Academy, May 10: on ‘Dramatic Idyls’, I., by F. Wedmore.

1880. Athenaeum, July 10, pp. 39-41: on ‘Dramatic Idyls’, 2d S., by W. Th. Watts.

1881. Gentleman’s Mag., Dec., pp. 682-695: on ‘The Ring and the Book’, by James Thomson.

1881. Scribner’s Century Mag., Dec. 1, pp. 189-200: on ‘The Early Writings of R. B.’, by E. W. Gosse.

1881. The Cambridge Review, Dec. 7, Vol. 3, pp. 146, 147: a review of ‘Rabbi ben Ezra’ and ‘Abt Vogler’, by A. W.

Some of the most valuable criticism of Browning’s Poetry has been produced and published by The Browning Society of London, founded in 1881 by Dr. F. J. Furnivall, and still in active operation. Dr. Furnivall’s ‘Bibliography of Robert Browning’, occupying Part I. of ‘The Browning Society’s Papers’, and continued in Part II., is a storehouse of valuable information, of all kinds, pertaining to Browning’s Poetry, and to Browning the man. Every Browning student should possess a copy of it. The following papers, among others, have been published by the Society:—

Introductory Address to the Browning Society. By the Rev. J. Kirkman, M.A., Queen’s Coll., Cambridge, Oct. 28, 1881.

On ‘Pietro of Abano’ and the leading ideas of ‘Dramatic Idyls’, second series, 1880. By the Rev. J. Sharpe, M.A. Read Nov. 25, 1881.

On Browning’s ‘Fifine at the Fair’. By J. T. Nettleship, Esq. Read Feb. 24, 1882.





Notes on the Genius of Robert Browning. By James Thomson.

Read Jan. 27, 1882.

Browning’s Philosophy. By John Bury, Trin. Coll., Dublin. Read April 28, 1882.

On ‘Bishop Blougram’s Apology’. By the Rev. Prof. E. Johnson, M.A. Read May 26, 1882.

The Idea of Personality, as embodied in Robert Browning’s Poetry. By Prof. Hiram Corson, LL.D., Cornell University. Read June 23, 1882. (Contained in this volume.)

The Religious Teaching of Browning. By Dorothea Beale. Read Oct. 27, 1882.

An Account of Abbe Vogler. (From Fetis & Nisard.) By Miss Eleanor Marx.

Conscience and Art in Browning. By the Rev. Prof. E. Johnson, M.A.

Browning’s Intuition, specially in regard of Music and the Plastic Arts. By J. T. Nettleship. Read Feb. 23, 1883.

On some Points in Browning’s View of Life. By the Rev. Prof. B. F. Westcott, D.D. Read before the Cambridge Browning Soc., Nov., 1882.

One aspect of Browning’s Villains. By Miss E. D. West. Read April 27, 1883.

Browning’s Poems on God and Immortality as bearing on life here. By William F. Revell. Read March 30, 1883.

James Lee’s Wife. By Rev. J. H. Bulkeley. Read May 25, 1883.

Abt Vogler. By Mrs. Turnbull. Read June 22, 1883.

On some prominent points of Browning’s teaching. By W. A. Raleigh, Esq., of King’s College, Cambridge. Read Feb. 22, 1884.

‘Caliban upon Setebos’, with some notes on Browning’s subtlety and humor. By J. Cotter Morison, Esq. Read April 25, 1884.

In a Balcony. By Mrs. Turnbull. Read July 4, 1884.

On ‘Mr. Sludge the Medium’. By Edwin Johnson, M.A. Read March 27, 1885.

Browning as a Scientific Poet. By Edward Berdoe, M.R.C.S. (Eng.), L.R.C.P. (Ed.). Read April 24, 1885.

On the development of Browning’s genius in his capacity as Poet or Maker. By J. T. Nettleship, Esq. Read Oct. 30, 1885.

On ‘Aristophanes’ Apology’. By John B. Bury, B.A., Trin. Coll., Dublin. Read Jan. 29, 1886.

Andrea Del Sarto. By Albert Fleming. Read Feb. 26, 1886.

The reasonable rhythm of some of Browning’s Poems. By the Rev. H. J. Bulkeley, M.A. Read May 28, 1886.

The following works should be mentioned:—

Stories from Robert Browning. By Frederic May Holland. With an Introduction by Mrs. Sutherland Orr. London: 1882.

Strafford: a Tragedy. By Robert Browning. With notes and preface by Emily H. Hickey {First Hon. Sec. of the Browning Society}. And an Introduction by Samuel R. Gardiner, LL.D., Professor of Modern History, King’s College, London. London: 1884.

A Handbook to the works of Robert Browning. By Mrs. Sutherland Orr. London: 1885. A good reference book.

Poets and Problems. By George Willis Cooke. Boston: 1886. pp. 269-388 devoted to Browning.

Essays on Poetry and Poets. By the Hon. Roden Noel. London: 1886. pp. 256-282 devoted to Browning.

Select Poems of Robert Browning. By W. J. Rolfe. Boston.

Important works published since the first edition of this book:—

Sordello’s Story retold in prose. By Annie Wall. Boston and New York: 1886.

Browning’s Women. By Mary E. Burt. With an introduction by Rev. Edward Everett Hale, D.D., LL.D. Chicago: 1887.

Studies in the Poetry of Robert Browning. By James Fotheringham. London: 1887.

An Introduction to the Poetry of Robert Browning. By William John Alexander, Ph.D. Boston: 1889.

Sordello: an outline analysis of Mr. Browning’s poem. By Jeanie Morison. Edinburgh and London: 1889.

Robert Browning Personalia. By Edmund Gosse. Boston and New York: 1890.

Robert Browning: Essays and Thoughts. By John T. Nettleship. New York: 1890.

Browning’s Message to his Time: his Religion, Philosophy, and Science. By Edward Berdoe. London: 1890.

A Guide-Book to the poetic and dramatic works of Robert Browning. By George Willis Cooke. Boston: 1891.

Life and Letters of Robert Browning. By Mrs. Sutherland Orr. Boston: 1891.

Browning as a philosophical and religious teacher. By Henry Jones, M.A. New York: 1891.

Some additional papers of the Browning Society, published since the first edition of this book:—

“A Death in the Desert”. By Mrs. M. G. Glazebrook. Read February 25, 1887.

Some Notes on Browning’s poems referring to music. By Helen J. Ormerod. Read May 27, 1887.

“Saul”. By Anna M. Stoddart. Read May 25, 1888.

Andrea del Sarto and Abt Vogler. By Helen J. Ormerod. Read November 30, 1888.

La Saisiaz. By Rev. W. Robertson. Read January 25, 1889.

On the difficulties and obscurities encountered in a study of Browning’s poems. By James Bertram Oldham, B.A. Read February 22, 1889.

Taurello Salinguerra: historical details illustrative of Browning’s Sordello. Muratori and Browning compared. By W. M. Rossetti. Read November 29, 1889.

The value of Browning’s work. By William F. Revell. Read May 30, 1890.

The student will find much other valuable material in the Browning Society papers.

For Articles in Periodical Literature, the student should consult Poole’s Indexes.