the lights of this age, but they will not be the lights of another."

"Ir is not always necessary that truth should take a bodily form,—a material palpable form. It is sometimes better that it should dwell around us spiritually, creating harmony,-sounding through the air like the solemn sweet tone of a bell."

W

57.

OMEN are inclined to fall in love with priests and physicians, because of the help and comfort they derive from both in perilous moral and physical maladies. They believe in the presence of real pity, real sympathy, where the tone and look of each have become merely habitual and conventional, -I may say professional. On the other hand, women are inclined to fall in love with criminal and miserable men out of the pity which in our sex is akin to love, and out of the power of bestowing comfort or love. "Car les femmes ont un instinct céleste pour le malheur." So, in the first instance,

they love from gratitude or faith; in the last, from compassion or hope.

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58.

EN of all countries," says Sir James Mack

MEN

intosh,

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appear to be more alike in their best qualities than the pride of civilisation would be willing to allow."

And in their worst. The distinction between savage and civilised humanity lies not in the qualities, but the habits.

59.

Coleridge notices "the increase in modern times of vicious associations with things in themselves indifferent," as a sign of unhealthiness in taste, in feeling, in conscience.

The truth of this remark is particularly illustrated in the French literature of the last century.

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60.

ND yet the compensations of calamity are made

A apparent to the understanding also after long

intervals of time. A fever, a mutilation, a cruel disappointment, a loss of wealth, a loss of friends, seems at the moment unpaid loss and unpayable, but the sure years reveal the deep remedial force that underlies all facts. The death of a dear friend, wife, brother, lover, which seemed nothing but privation, somewhat later assumes the aspect of a guide or genius; for it commonly operates a revolution in our way of life, terminates an epoch of infancy or youth which was waiting to be closed, breaks up a wonted occupation, or a household, or a style of living, and allows the formation of new influences that prove of the first importance during the next years."-Emerson.

R

61.

ELIGION, in its general sense, is properly the comprehension and acknowledgment of an unseen spiritual power and the soul's allegiance to

it; and CHRISTIANITY, in its particular sense, is the comprehension and appreciation of the personal character of Christ, and the heart's allegiance to that.

62.

VARICE is to the intellect what sensuality is to the

A morals. It is an intellectual form of sensuality,

inasmuch as it is the passion for the acquisition, the enjoyment in the possession, of a palpable, tangible, selfish pleasure; and it would have the same tendency to unspiritualise, to degrade, and to harden the higher faculties that a course of grosser sensualism would have to corrupt the lower faculties. Both dull the edge of all that is fine and tender within us.

A

63.

KING or a prince becomes by accident a part of history. A poet or an artist becomes by nature and necessity a part of universal humanity.

As what we call Genius arises out of the disproportionate power and size of a certain faculty, so the great difficulty lies in harmonising with it the rest of the character.

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Though it burn our house down, who does not venerate fire?" says the Hindoo proverb.

A

64.

N elegant mind informing a graceful person is like a spirit lamp in an alabaster vase, shedding round its own softened radiance and heightening the beauty of its medium. An elegant mind in a plain ungraceful person is like the same lamp enclosed in a vase of bronze; we may, if we approach near enough, rejoice in its influence, though we may not behold its radiance.