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instead of praise; who does not shine, and would rather not. With eyes open, he makes the choice of virtue, which outrages the virtuous; of religion, which churches stop their discords to burn and exterminate; for the highest virtue is always against the law.

Miracle comes to the miraculous, not to the arithmetician. Talent and success interest me but moderately. The great class, they who affect our imagination, the men who could not make their hands meet around their objects, the rapt, the lost, the fools of ideas,—they suggest what they cannot execute. They speak to the ages, and are heard from afar. The Spirit does not love cripples and malformations. If there ever was a good man, be certain, there was another, and will be more.

And so in relation to that future hour; that spectre clothed with beauty at our curtain by night, at our table by day,—the apprehension, the assurance of a coming change. The race of mankind have always offered at least this implied thanks for the gift of existence,—namely, the terror of its being taken away; the insatiable curiosity and appetite for its continuationThe whole revelation that is vouchsafed us, is, the gentle trust, which, in our experience we find, will cover also with flowers the slopes of this chasm.

Of immortality, the soul, when well employed, is incurious. It is so well, that it is sure it will be well. It asks no questions of the Supreme Power. The son of Antiochus asked his father when he would join battle ?" Dost thou fear," replied the King, " that thou only in all the army wilt not hear the trumpet?" 'Tis a higher thing to confide, that, if it is best we should live, we shall live,—'tis higher to have this conviction than to have the lease of indefinite centuries and millenniums and ffions. Higher than the question of our duration is the question of our deserving. Immortality will come to such as are fit for it, and he who would be a great soul in future must be a great soul now. It is a doctrine too great to rest on any legend, that is, on any man's experience but our own. It must be proved, if at all, from our own activity and designs, which imply an interminable future for their play.

"What is called religion effeminates and demoralizes. Such as you are, the gods themselves could not help you. Men are too often unfit to live, from their obvious inequality to their own necessities, or they suffer from politics, or bad neighbours, or from sickness, and they would gladly know that they were to be dismissed from the duties of life. But the wise instinct asks, " How will death help them?" These are not dismissed when they die. You shall not wish for death out of pusillanimity. The weight of the universe is pressed down on the shoulders of each moral agent to hold him to his task. The only path of escape known in all the worlds of God is performance. You must do your work before you shall be released. And as far as it is a question of fact respecting the government of the universe, Marcus Antoninus summed .the whole in a word, " It is pleasant to die, if there be gods; and sad to live, if there be none."

And so I think that the last lesson of life, the choral song which rises from all elements and all angels, is, a voluntary obedience, a necessitated freedom. Man is made of the same atoms as the world is, he shares the same impressions, predispositions, and destiny. When his mind is illuminated, when his heart is kind, he throws himself joyfully into the sublime order, and does, with knowledge, what the stones do by structure.

The religion which is to guide and fulfil the present and coming ages, whatever else it be, must be intellectual. The scientific mind must have a faith, which is science. "There are two things," said Mahomet, " which I abhor, the learned in his infidelities, and the fool in his devotions." Our times are impatient of both, and specially of the last. Let us have nothing now which is not its own evidence. There is surely enough for the heart and imagination in the religion itself. Let us not be pestered with assertions and half-truths, with emotions and snuffle.

There will be a new church founded on moral science, at first cold and naked, a babe in a manger again, the algebra and mathematics of ethical law, the church of men to come, without shawms, or psaltery, or sackbut; but it will have heaven and earth for its beams and rafters; science for symbol and illustration; it will fast enough gather beauty, music, picture, poetry. Was never stoicism so stern and exigent as this shall be? It shall send man home to his central solitude, shame these social, supplicating manners, and make him know that much of the time he must have himself to his friend. He shall expect no co-operation, he shall walk with no companion. The nameless Thought, the nameless Power, the superpersonal Heart,—he shall repose alone on that. He needs only his own verdict. No good fame can help, no bad fame can hurt him. The Laws are his consolers, the good Laws themselves are alive, they know if he have kept them, they animate him with the leading of great duty, an) an endless horizon. Honour and fortune exist to him who always recognizes the neighbourhood of the great, always feels himself in the presence of high causes.


Hear what British Merlin sung,

Of keenest eye and truest tongue.

Say not, the chiefs who first arrive

Usurp the seats for which all strive';

The forefathers this land who found

Failed to plant the vantage-ground;

Ever from one who comes to-morrow

Men wait their good and truth to borrow.

But wilt thou measure all thy road,

See thou lift the lightest load.

Who has little, to him who has less, can spare.

And thou, Cyndyllan's son! beware

Ponderous gold and stuffs to bear,

To falter ere thou thy task fulfil,—

Only the light-armed climb the hill.

The richest of all lords is Use,

And ruddy Health the loftiest Muse.

Live in the sunshine, swim the sea,

Drink the wild air's salubrity;

Where the star Canope shines in May,

Shepherds are thankful, and nations gay.

The music that can deepest reach,

And cure all ill, is cordial speech:

Mask thy wisdom with delight,

Toy with the bow, yet hit the white.

Of all wit's uses, the main one

Is to live well with who has none.

Cleave to thine acre; the round year

Will fetch all fruits and virtues here.

Fool and foe may harmless roam,

Loved and lovers bide at home.

A day for toil, an hour for sport,

But for a friend is life too short.

ALTHOUGH this garrulity of advising is born with us, I confess that life is rather a subject of wonder, than of didactics. So much fate, so much irresistible dictation from temperament and unknown inspiration enters into it, that we doubt we can say anything out of our own experience whereby to help each other. All the professions are timid and expectant agencies. The priest is glad if his prayers or his sermon meet the condition of any soul; if of two, if of ten, 'tis a signal success. But he walked to the church without any assurance that he knew the distemper, or could heal it. The physician prescribes hesitatingly out of his few resources, the same tonic or sedative to this new and peculiar constituLion, which he has applied with various success to a hundred men before. If the patient mends he is glad and surprised. If the lawyer advises the client, and tells his story to the jury, and leaves it with them, and is as gay and as much relieved as the client if it turns out that he has a verdict. The judge weighs the arguments, and puts a brave face on the matter, and, since there must be a decision, decides as he can, and hopes he has done justice, and given satisfaction to the community; but he is only an advocate after all. And so is all life a timid and unskilful spectator. We do what we must, and call it by the best names. We like very well to be praised for our action, but our conscience says, "Not unto us. 'Tis little we can do for each other. We accompany the youth with sympathy, and manifold old sayings of the wise, to the gate of the arena, but 'tis certain that not by strength of ours, or of the old sayings, but only on strength of his own, unknown to us or to any, he must stand or fall. That by which a man conquers in any passage, is a profound secret to every other being in the world, and it is only as he turns his back on us and on all men, and draws on this most private wisdom, that any good can come to him. What we have, therefore, to say of life, is rather description, or, if you please, celebration, than available rules.

Yet vigour is contagious, and whatever makes us either think or feel strongly, adds to our power, and enlarges our field of action. We have a debt to every great heart, to every fine genius; to those who have put life and fortune on the cast of an act of justice; to those who have added new sciences; to those who have refined life by elegant pursuits. 'Tis the fine souls who serve us, and not what is called fine society. Fine society is only a self-protection against the vulgarities of the street and the tavern. Fine society, in the common acceptation, has neither ideas nor aims. It renders the service of a perfumery, or a laundry, not of a farm or factory. 'Tis an exclusion and a precinct. Sydney Smith said, "A few yards in London cement or dissolve friendship." It is an unprincipled decorum; an affair of clean linen and coaches, of gloves, cards, and elegance in trifles. There are other measures of self-respect for a man, than the number of clean shirts he puts on every day. Society wishes to be amused. I do not wish to be amused. I wish that life should not be cheap, but sacred. I wish the days to be as centuries, loaded, fragrant. Now we reckon them as bank-days, by some debt which is to be paid us, or which we are to pay, or some pleasure we are to taste. Is all we have to do to draw the breath in, and blow it out again? Porphyry's definition is better: "Life is that which holds matter together." The babe in arms is a channel through which the energies we call fate, love, and reason, visibly stream. See what a cometary train of auxiliaries man carries with him, of animals, plants, stones, gases, and imponderable elements. Let us infer his ends from this pomp of means. Mirabeau said, "Why should we feel ourselves to be men, unless it be to succeed in everything, everywhere. You must say of nothing, That is beneath me, nor feel that anything can be out of your power. Nothing is impossible to the man who can will. Is that necessary? That shall be:—this is the only law of success." Whoever said it. this is in the right key. But this is not the tone and genius of the men in the street. In the streets we grow cynical The men we meet are coarse and torpid. The finest wits have their sediment. What quantities of fribbles, paupers, invalids, epicures, antiquaries, politicians, thieves, and triflers of both sexes, might be advantageously spared! Mankind divides itself into two classes,—benefactors and malefactors. The second class is vast, the first a handful. A person seldom falls sick, but the bystanders are animated with a faint hope that he will die:—quantities of poor lives; of distressing invalids; of cases for a gun. Franklin said, "Mankind are very superficial and dastardly: they begin upon a thing, but, meeting with a difficulty, they fly from it discouraged: but they have capacities, if they would employ them." Shall we then judge a country by the majority, or by the minority P By the minority, surely. 'Tis pedantry to estimate nations by the census, or by square miles of land, or other than by their importance to the mind of the time.

Leave this hypocritical prating about the masses. Masses are rude, lame, unmade, pernicious in their demands and influence, and need not to be flattered but to be schooled I wish not to concede anything to them, but to tame, drill, divide, and break them up, and draw individuals out of them. The worst of charity is, that the lives you are asked to preserve are not worth preserving. Masses! the calamity is the masses. I do not wish any mass at all, but honest men only, lovely, sweet, accomplished women only, and no shovel-handed, narrow-brained, gin-drinking million stockingers or lazzaroni at all. If government knew how, I should like to see it check not multiply, the population. When it reaches its true la' of action, every man that is born will be hailed as essential Away with this hurrah of masses, and let us have the con' siderate vote of single men spoken on their honour and their conscience. In old Egypt, it was established law, that this vote of a prophet be reckoned equal to a hundred hands I think it was much under-estimated. "Clay and clay differ ii dignity," as we discover by our preferences every day. "Wh*

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