to secure the same unerring verdict upon objects of sense which the axiom gives us upon objects of intuition.

Nor is it necessary that in this life such a power should be possible. In a former part of these pages we have suggested a reason why it would not be best for the soul, thus early in its career, to have its intuitional domain enlarged. We may here, by another process, get at some of the final causes why this domain is just so large as it is. We have a sufficient scope of intuition for all our earthly purposes. Those truths are imparted to us as axioms which are necessary for the shaping of our habitual conduct. In the thousands of constantly-recurring cases where, to direct our course wisely, it is necessary to know that a straight line is the shortest distance between two given points, that the whole is equal to its parts, and numerous similar facts, it would greatly hinder action were it necessary to take the rule and the balance into each specific consideration, and make a measurement according to sense. These truths, therefore, stand before every man in a light which shows them to be universal and necessary; they are every where assented to upon their mere statement. The animal is not God's grand laborer, but man's; he, therefore, needs no such faculty as intuition, the work of his little day requiring neither dispatch nor accuracy; and when he is impressed for human uses into the harness or the mill, the intuitions of his master guide him through the rein and the halter.

Doubtless, as our field of action widens, our intuitional eyesight shall be increased also; not only be

cause otherwise we should be mortified and saddened by our purblindness and the sense of making no progress proportional to the pace of our circumstances, but because God will never leave the workmen of his purposes hampered in their action among the colossal plans of the eternal building.

There is one more fact to which I would advert in this rather rambling portion of my narrative, which characterizes the hasheesh state at times when it does not reach the height of delirium. I refer to a lively appreciation of the feelings and manners of all people, in whatever lands and ages-a catholic sympathy, a spiritual cosmopolitanism. Not only does this exhibit itself in affectionate yearnings toward friends that are about one, and an extraordinary insight into the excellencies of their characters, but, taking a wider sweep, it can understand and feel with the heroism of philanthropists and the enthusiasm of Crusaders. The lamentation of the most ancient Thracian captive is a sincere grief to the dreamer, and the returning Camillus brought no greater joy to Rome, as he threw his defiant sword into the scale, than over the chasm of ages he sends thrilling into the hasheesh-eater's heart. Whether it is the Past or the Present that is read or heard, he sorrows in all its woes and rejoices in all its rejoicings. He understands all feelings; his mind is malleable to all thoughts; his susceptibilities run into the mould of all emotions.

Sitting in this fused state of mind, I have heard the old ladies of the Latin time, as they sat gossiping over spindle and distaff, keep up their perpetual round of “inquit" and "papa" with as distinct and as kind

appreciation as were they our own beloved American aunts and grandmothers, knitting after tea amid the interchange of "says he" and "do tell." For Epaminondas, coming glorious from Leuctra, I could have hurrahed as enthusiastically as any Theban of them all, or hobnobbed with Horace over his

"Pocula veteris Massici"

with a true Roman zest and full-heartedness. At such times no anachronism seems surprising; time is treated as an insignificant barrier to those souls who, in the element of their generous humanity, possess the only true bond of conjunction, and a bond which, though now so elastic that it permits years and leagues to keep souls apart, shall one day pull with a force strong enough to bring all congenialities together, in place as well as in state, and every man shall be with those whom, for their inner qualities, he has most deeply loved through all his life.

XIV.

Hail! Pythagoras.

THE hemisphere of sky which walls us in is something more than a mere product of the laws of sight. It is our shield from unbearable visions. Within our little domain of view, girt by the horizon and arched by the dome of heaven, there is enough of sorrow, enough of danger, yes, enough of beauty and of mirth visible to occupy the soul abundantly in any one single beholding. That lesser and unseen hemisphere which

bounds our hearing is also amply large, for within it echo enough of music and lamentation to fill all susceptibility to the utmost. In this world we are but half spirit; we are thus able to hold only the perceptions and emotions of half an orb. Once fully rounded into symmetry ourselves, we shall have strength to bear the pressure of influences from a whole sphere of truth and loveliness.

It is this present half-developed state of ours which makes the infinitude of the hasheesh awakening so unendurable, even when its sublimity is the sublimity of delight. We have no longer any thing to do with horizons, and the boundary which was at once our barrier and our fortress is removed, until we almost perish from the inflow of perceptions.

One most powerful realization of this fact occurred to me when hasheesh had already become a fascination and a habit. In the broad daylight of a summer afternoon I was walking in the full possession of delirium. For an hour the expansion of all visible things had been growing toward its height; it now reached it, and to the fullest extent I apprehended what is meant by the infinity of space. Vistas no longer converged; sight met no barrier; the world was horizonless, for earth and sky stretched endlessly onward in parallel planes. Above me the heavens were terrible with the glory of a fathomless depth. I looked up, but my eyes, unopposed, every moment penetrated farther and farther into the immensity, and I turned them downward, lest they should presently intrude into the fatal splendors of the Great Presence. Unable to bear visible objects, I shut my eyes. In one moment a

colossal music filled the whole hemisphere above me, and I thrilled upward through its environment on visionless wings. It was not song, it was not instruments, but the inexpressible spirit of sublime soundlike nothing I had ever heard-impossible to be symbolized; intense, yet not loud; the ideal of harmony, yet distinguishable into a multiplicity of exquisite parts.

I opened my eyes, but it still continued. I sought around me to detect some natural sound which might be exaggerated into such a semblance; but no, it was of unearthly generation, and it thrilled through the universe an inexplicable, a beautiful, yet an awful symphony.

Suddenly my mind grew solemn with the consciousness of a quickened perception. And what a solemnity is that which the hasheesh-eater feels at such a moment! The very beating of his heart is silenced; he stands. with his finger on his lip; his eye is fixed, and he becomes a very statue of awful veneration. The face of such a man, however little glorified in feature or expression during his ordinary states of mind, I have stood and looked upon with the consciousness that I was beholding more of the embodiment of the truly sublime than any created thing could ever offer me.

I looked abroad on fields, and waters, and sky, and read in them a most startling meaning. I wondered how I had ever regarded them in the light of dead matter, at the farthest only suggesting lessons. They were now, as in my former vision, grand symbols of the sublimest spiritual truths-truths never before even feebly grasped, and utterly unsuspected.