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It is this sincere and unostentatious love of letters, and anxiety to spread the love of letters, that is the redeeming point of Leigh Hunt throughout: he is saved quia multum amavit. It was this which prompted that rather grandiose but still admirable palinode of Christopher North, in August 1834,–“the Animosities are mortal: but the Humanities live for ever,”–an apology which naturally enough pleased Hunt very much. He is one of those persons with whom it is impossible to be angry, or at least to be angry long. “The bailiff who took him was fond of him,” it is recorded of Captain Costigan; and in milder moments the same may be said of the critical bailiffs who are compelled to “take” Leigh Hunt. Even in his least happy books (such as the “Jar of Honey from Mount Hybla,” where all sorts of matter, some of it by no means well known to the writer, have been hastily cobbled together) this love, and for the most part intelligent and animated love, for literature appears. If in another of his least happy attempts, the critical parts of the already mentioned Stories from the Italian Poets, he is miles below the great argument of Dante, and if he is even guilty to some extent of vulgarising the lesser but still great poets with whom he deals, he never comes, even in Dante, to any passage he can understand without exhibiting such a warmth of enthusiasm and enjoyment that it softens the stoniest readers. He can gravely call Dante’s Hell “geologically speaking a most fantastical formation” (which it certainly is), and joke clumsily about the poet’s putting Cunizza and Rahab in Paradise. He can write, in the true spirit of vulgarising, that “the Florentine is thought to have been less strict in his conduct in regard to the sex than might be supposed from his platonical aspirations,” heedless of the great confessions implied in the swoon at Francesca’s story, and the passage through the fire at the end of the seventh circle of Purgatory. But when he comes to things like “Dolce color d’oriental zaffiro,” and “Era gia l’ora,” it is hardly possible to do more justice to the subject. The whole description of his Italian sojourn in the Autobiography is an example of the best kind of such writing. Again, of all the people who have rejoiced in Samuel Pepys, Leigh Hunt “does it most natural,” being indeed a kind of nineteenth-century Pepys himself, whom the gods had made less comfortable in worldly circumstances and no man of business, but to whom as a compensation they had given the feeling for poetry which Samuel lacked. At different times Dryden, Spenser, and Chaucer were respectively his favourite English poets; and as there was nothing faithless in his inconstancy, he took up his new loves without ceasing to love the old. It is perhaps rather more surprising that he should have liked Spenser than that he should have liked the other two; and we must suppose that the profusion of beautiful pictures in the “Faerie Queen” enabled him, not to appreciate (for he never could have done that), but to tolerate or pass over the deep melancholy and the occasional philosophisings of the poet. But the attraction of Dryden and Chaucer for him is very easily understood. Both are eminently cheerful poets, Dryden with the cheerfulness born of manly sense, Chaucer with that of youth and abounding animal spirits. Leigh Hunt seems to have found this cheerfulness as akin to his own, as the vigour of both was complementary and satisfactory to his own, I shall not say weakness, but fragility. Add yet again to this that Hunt seems–a thing very rarely to be said of critics–never to have disliked a thing simply because he could not understand it. If he sometimes abused Dante, it was not merely because he could not understand him, though he certainly could not, but because Dante trod (and when Dante treads he treads heavily) on his most cherished prejudices. Now he had not very many prejudices, and so he had an advantage here also.