itself always in the most practical and
picturesque language which thought can assume. It has been urged that he
does not sink himself in his characters as a completely dramatic writer
should; and this argument must stand for what it is worth. His
personality may in some degree be constructed from his works: it is, I
think, generally admitted, that that of Shakespeare cannot; and in so
far as this is the test of a complete dramatist, Mr. Browning fails of
being one. He does not sink himself in his men and women, for his
sympathy with them is too active to admit of it. He not only describes
their different modes of being, but defends them from their own point of
view; and it is natural that he should often select for this treatment
characters with which he is already disposed to sympathize. But his
women are no less living and no less distinctive than his men; and he
sinks his individuality at all times enough to interest us in the
characters which are not akin to his own as much as in those which are.
Even if it were otherwise, if his men and women were all variations of
himself, as imagined under differences of sex, of age, of training, or
of condition, he would still be dramatic in this essential quality, the
only one which bears on our contention: that everything which, as a
poet, he thinks or feels, comes from him in a dramatic, that is to say,
a completely living form.

It is in this way also that his dramatic genius includes the
metaphysical. The abstract, no less than the practical questions which
shape themselves in his mind, are put before us in the thoughts and
words, in the character and conduct of his men and women. This does not
mean that human experience solves for him all the questions which it can
be made to state, or that everything he believes can be verified by it:
for in that case his mode of thought would be scientific, and not
metaphysical; it simply means, that so much of abstract truth as cannot
be given in a picture of human life, lies outside his philosophy of it.
He accepts this residue as the ultimate mystery of what must be called
Divine Thought. Thought or spirit is with him the ultimate fact of
existence; the one thing about which it is vain to theorize, and which
we can never get behind. His gospel would begin, "In the beginning was
the Thought;" and since he can only conceive this as self-conscious, his
"Alpha and Omega" is a Divine intelligence from which all the ideas of
the human inte