When Ingres painted his vast 'Apotheosis of Homer,' he represented, grouped round the central throne, all the great poets of the ancient and modern worlds, with a single exception—Shakespeare. After some persuasion, he relented so far as to introduce into his picture a part of that offensive personage; and English visitors at the Louvre can now see, to their disgust or their amusement, the truncated image of rather less than half of the author of King Lear just appearing at the extreme edge of the enormous canvas. French taste, let us hope, has changed since the days of Ingres; Shakespeare would doubtless now be advanced—though perhaps chiefly from a sense of duty—to the very steps of the central throne. But if an English painter were to choose a similar subject, how would he treat the master who stands acknowledged as the most characteristic representative of the literature of France? Would Racine find a place in the picture at all? Or, if he did, would more of him be visible than the last curl of his full-bottomed wig, whisking away into the outer darkness?

There is something inexplicable about the intensity of national tastes and the violence of national differences. If, as in the good old days, I could boldly believe a Frenchman to be an inferior creature, while he, as simply, wrote me down a savage, there would be an easy end of the matter. But alas! nous avons changé tout cela. Now we are each of us obliged to recognise that the other has a full share of intelligence, ability, and taste; that the accident of our having been born on different sides of the Channel is no ground for supposing either that I am a brute or that he is a ninny. But, in that case, how does it happen that while on one side of that 'span of waters' Racine is despised and Shakespeare is worshipped, on the other, Shakespeare is tolerated and Racine is adored? The perplexing question was recently emphasised and illustrated in a singular way. Mr. John Bailey, in a volume of essays entitled 'The Claims of French Poetry,' discussed the qualities of Racine at some length, placed him, not without contumely, among the second rank of writers, and drew the conclusion that, though indeed the merits of French poetry are many and great, it is not among the pages of Racine that they are to be found. Within a few months of the appearance of Mr. Bailey's book, the distinguished French writer and brilliant critic, M. Lemaître, published a series of lectures on Racine, in which the highest note of unqualified panegyric sounded uninterruptedly from beginning to end. The contrast is remarkable, and the conflicting criticisms seem to represent, on the whole, the views of the cultivated classes in the two countries. And it is worthy of note that neither of these critics pays any heed, either explicitly or by implication, to the opinions of the other. They are totally at variance, but they argue along lines so different and so remote that they never come into collision. Mr. Bailey, with the utmost sang-froid, sweeps on one side the whole of the literary tradition of France. It is as if a French critic were to assert that Shakespeare, the Elizabethans, and the romantic poets of the nineteenth century were all negligible, and that England's really valuable contribution to the poetry of the world was to be found among the writings of Dryden and Pope. M. Lemaître, on the other hand, seems sublimely unconscious that any such views as Mr. Bailey's could possibly exist. Nothing shows more clearly Racine's supreme dominion over his countrymen than the fact that M. Lemaître never questions it for a moment, and tacitly assumes on every page of his book that his only duty is to illustrate and amplify a greatness already recognised by all. Indeed, after reading M. Lemaître's book, one begins to understand more clearly why it is that English critics find it difficult to appreciate to the full the literature of France. It is no paradox to say that that country is as insular as our own. When we find so eminent a critic as M. Lemaître observing that Racine 'a vraiment "achevé" et porté à son point suprême de perfection la tragédie, cette étonnante forme d'art, et qui est bien de chez nous: car on la trouve peu chez les Anglais,' is it surprising that we should hastily jump to the conclusion that the canons and the principles of a criticism of this kind will not repay, and perhaps do not deserve, any careful consideration? Certainly they are not calculated to spare the susceptibilities of Englishmen. And, after all, this is only natural; a French critic addresses a French audience; like a Rabbi in a synagogue, he has no need to argue and no wish to convert. Perhaps, too, whether he willed or no, he could do very little to the purpose; for the difficulties which beset an Englishman in his endeavours to appreciate a writer such as Racine are precisely of the kind which a Frenchman is least able either to dispel or even to understand. The object of this essay is, first, to face these difficulties, with the aid of Mr. Bailey's paper, which sums up in an able and interesting way the average English view of the matter; and, in the second place, to communicate to the English reader a sense of the true significance and the immense value of Racine's work. Whether the attempt succeed or fail, some important general questions of literary doctrine will have been discussed; and, in addition, at least an effort will have been made to vindicate a great reputation. For, to a lover of Racine, the fact that English critics of Mr. Bailey's calibre can write of him as they do, brings a feeling not only of entire disagreement, but of almost personal distress. Strange as it may seem to those who

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