spectacle of the adventures of this restless soul amongst feminine masterpieces. As a soldier and a statesman his prestige in the English-speaking world is low, and we are apt to forget while reading the political bombast of the years of the war and the period after the Armistice that it differs in no respect from all other patriotic claptrap, except that it is the work of the greatest living master of Italian prose. Of this fact his early novels are a needed reminder to a generation which is making its acquaintance with Italian writers of to-day through the intermediary of a converted anti-clerical, who cannot even retell the story of Christ without branding himself a vulgarian. In the prim days when young d'Annunzio first flaunted his carnal delights and sorrows before a world not yet released from Victorian stuffiness, the word "vulgar" was a polite English epithet for "fleshly," an adjective much beloved by indignant gentlemen who were permitting their wrath to triumph over their desire to be respectable. It is a word which we apply nowadays to the writings of a vulgarian like Papini, whose name is now as familiar to the general public as d'Annunzio's was when "The Child of Pleasure" was first translated. That is a measure of progress in this connection which justifies the hope that the "idealist of material things" will find again an audience which can understand and appreciate his quest.

D'Annunzio has nothing to offer the sterile theorists of the new illiterate literature, who are as incapable of appreciating his refined and subtle perversities as they are of admiring the beautiful form in which his full-blooded and exuberant imagination clothes his conceptions. He is an æsthete, but his æstheticism has never expressed itself in barren theory, but has always turned to life itself. He realized at the outset of his career that life is a physical thing, which we must compel to surrender all that it can offer us, which the artist must bend and shape to his own creative purposes. It has been said that d'Annunzio had a philosophy and Nietzsche and Tolstoy were invoked as influences, but there is as little of Tolstoy's moralizing in "The Intruder" as of Nietzsche's pessimistic idealism in "The Child of Pleasure" or "The Triumph of Death." Whatever conclusions may be drawn from the problem of the Eternal Feminine as postulated in all his novels—and that is the only problem which he confronts—it is hardly to be dignified by the name of a philosophy. One gathers that men can be exalted and destroyed by the attraction of women, but the author remains to the end—as late certainly as 1910, when the last of the novels in the first mood, Forse che si, forse che no, appeared—of the opinion that they 

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