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conquered Asia, and Africa, and Spain, on bariey. The Caliph Omar's walking-stick struck more terror into those who saw it, than another man's sword. His diet was barley bread; his sauce was salt; and oftentimes by way of abstinence he ate his bread without salt. His drink was water. His palace was built of mud; and when he left Medina to go to the conquest of Jerusalem, he rode on a red camel, with a wooden platter hanging at his saddle, with a bottle of water and two sacks, one holding barley, and the other dried fruits.
But there will dawn ere long on our politics, on our modes of living, a nobler morning than that Arabian faith, in the sentiment of love. This is the one remedy for all ills, the panacea of nature. We must be lovers, and at once the impossible becomes possible. Our age and history, for these thousand years, has not been the history of kindness, but of selfishness. Our distrust is very expensive. The money we spend for courts and prisons is very ill laid out. We make, by distrust, the thief, and burglar, and incendiary, and by our court and jail we keep him
An acceptance of the sentiment of love throughout Christendom for a season, would bring the felon and the outcast to our side in tears, with the devotion of his faculties to our
service. See this wide society of laboring men and women. We allow ourselves to be served by them, we live apart from them, and meet them without a salute in the streets. We do not greet their talents, nor rejoice in their good fortune, nor foster their hopes, nor in the assembly of the people vote for what is dear to them. Thus we enact the part of the selfish noble and king from the foundation of the world. See, this tree always bears one fruit. In every household, the peace of a pair is poisoned by the malice, slyness, indolence, and alienation of domestics. Let any two matrons meet, and observe how soon their conversation turns on the troubles from their "help," as our phrase is. In eyery knot of laborers, the rich man does not feel himself among his friends, - and at the polls he finds them arrayed in a mass in distinct opposition to him. We complain that the politics of masses of the people are controlled by designing men, and led in opposition to manifest justice and the common weal, and to their own interest. But the people do not wish to be represented or ruled by the ignorant and base. They only vote for these, because they were asked with the voice and semblance of kind. ness. They will not vote for them long. They inevitably prefer wit and probity. To use
Egyptian metaphor, it is not their will for any long time " to raise the nails of wild beasts, and to depress the heads of the sacred birds." Let our affection flow out to our fellows; it would operate in a day the greatest of all revolutions. It is better to work on institutions by the sun than by the wind. The state must consider the poor man, and all voices must speak for him. Every child that is born must have a just chance for his bread. Let the amelioration in our laws of property proceed from the concession of the rich, not from the grasping of the poor. Let us begin by habitual imparting. Let us understand that the equitable rule is, that no one should take more than his share, let him be ever so rich. Let me feel that I am to be a lover. I am to see to it that the world is the better for me, and to find my reward in the act. Love would put a new face on this weary old world in which we dwell as pagans and enemies too long, and it would warm the heart to see how fast the vain diplomacy of statesmen, the impotence of armies, and navies, and lines of defence, would be superseded by this unarmed child. Love will creep where it cannot go, will accomplish that by imperceptible methods, - being its own lever, fulcrum, and power,
which force could never achieve. Have you not seen in the woods, in a late autumn morning, a poor fungus or mushroom, - a plant without any solidity, nay, that seemed nothing but a soft mush or jelly, — by its constant, total, and inconceivably gentle pushing, manage to break its way up through the frosty ground, and actually to lift a hard crust on its head? It is the symbol of the power of kindness. The virtue of this principle in human society in application to great interests is obsolete and forgotten. Once or twice in history it has been tried in illustrious instances, with signal success.
This great, overgrown, dead Christendom of ours still keeps alive at least the name of a lover of mankind. But one day all men will be lovers; and every calamity will be dissolved in the universal sunshine. Will you
suffer me to add one trait more to this portrait of man the reformer? The mediator between the spiritual and the actual world should have a great prospective prudence. An Arabian poet describes his hero by saying,
66 Sunshine was he
Coolness and shade.” He who would help himself and others, should not be a subject of irregular and interrupted impulses of virtue, but a continent, persisting,
such as we have seen a few scattered up and down in time for the blessing of the world; men who have in the gravity of their nature a quality which answers to the fly-wheel in a mill, which distributes the motion equably over all the wheels, and hinders it from failing unequally and suddenly in destructive shocks. It is better that joy should be spread over all the day in the form of strength, than that it should be concentrated into ecstasies, full of danger and followed by reactions. There is a sublime prudence, which is the very highest that we know of man, which, believing in a vast future, sure of more to come than is yet seen, - postpones always the present hour to the whole life; postpones talent to genius, and special results to character. As the merchant gladly takes money from his income to add to his capital, so is the great man very willing to lose particular powers and talents, so that he gain in the elevation of his life. The opening of the spiritual senses disposes men ever to greater sacrifices, to leave their signal talents, their best means and skill of procuring a present success, their power and their fame, - to cast all things behind, in the insatiable thirst for divine communications. A purer fame, a greater power rewards the sacrifice. It is the conversion of