answer, It is M. Marat, author of the excellent pacific Avis au Peuple! Great truly, O thou remarkable Dogleech, is this thy day of emergence and new-birth: and yet this same day come four yearscurtains of the Future hang.

-But let the

What shall De Launay do? One thing only De Launay could have done what he said he would do. Fancy him sitting, from the first, with lighted taper, within arm's length of the Powder-Magazine; motionless, like old Roman Senator, or Bronze Lamp-holder; coldly apprising Thuriot, and all men, by a slight motion of his eye, what his resolution was:-Harmless, he sat there, while unharmed; but the King's Fortress, meanwhile, could, might, would, or should, in nowise be surrendered, save to the King's Messenger: one old man's life is worthless, so it be lost with honour; but think, ye brawling canaille, how will it be when a whole Bastille springs skyward!-In such statuesque, taper-holding attitude, one fancies De Launay might have left Thuriot, the red Clerks of the Basoche, Curé of Saint Stephen and all the tag-rag-and-bobtail of the world, to work their will.

And yet, withal, he could not do it. Hast thou considered how each man's heart is so tremulously responsive to the hearts of all men; hast thou noted how omnipotent is the very sound of many men? How their shriek of indignation palsies the strong soul; their howl of contumely withers with unfelt pangs? The Ritter Gluck confessed that the groundtone of the noblest passage, in one of his noblest Operas, was the voice of the Populace he had heard at Vienna, crying to their Kaiser: Bread! Bread! Great is the combined voice of men; the utterance of their instincts, which are truer than their thoughts: it is the greatest a man encounters, among the sounds and shadows which make up this World. of Time. He who can resist that, has his footing somewhere beyond Time. De Launay could not do it. Distracted, he hovers between two; hopes in the middle of despair; surrenders not his Fortress; declares that he will blow it up, seizes torches to blow it up, and does not blow it. Unhappy old De Launay, it is the death-agony of thy Bastille and thee! Jail, Jailoring, and Jailor, all three, such as they may have been, must finish.

For four hours now has the World-Bedlam roared: call it the WorldChimera, blowing fire! The poor Invalides have sunk under their battlements, or rise only with reversed muskets: they have made a white flag of napkins; go beating the chamade, or seeming to beat, for one can hear nothing. The very Swiss at the Portcullis look weary of firing; disheartened in the fire-deluge: a porthole at the drawbridge is opened, as by one that would speak. See Huissier Maillard, the shifty

man! On his plank, swinging over the abyss of that stone Ditch; plank resting on parapet, balanced by weight of Patriots,-he hovers perilous such a Dove towards such an Ark! Deftly, thou shifty Usher: one man already fell; and lies smashed, far down there, against the masonry; Usher Maillard falls not: deftly, unerring he walks, with outspread palm. The Swiss holds a paper through his porthole; the shifty Usher snatches it, and returns. Terms of surrender: Pardon, immunity to all! Are they accepted?-"Foi d'officier, On the word of an officer," answers half-pay Hulin, or half-pay Elie, for men do not agree on it, "they are!" Sinks the drawbridge,-Usher Maillard bolting it when down; rushes-in the living deluge: the Bastille is fallen! Victoire! La Bastille est prise!

From HEROES AND HERO-WORSHIP

Samuel Johnson

AS FOR Johnson, I have always considered him to be, by nature, one of our great English souls. A strong and noble man; so much left undeveloped in him to the last : in a kindlier element what might he not have been,-Poet, Priest, sovereign Ruler! On the whole, a man must not complain of his "element," of his "time," or the like; It is thriftless work doing so. His time is bad: well then, he is there to make it better!-Johnson's youth was poor, isolated, hopeless, very miserable. Indeed, it does not seem possible that, in any the favourablest outward circumstances, Johnson's life could have been other than a painful one. The world might have had more of profitable work out of him, or less; but his effort against the world's work could never have been a light one. Nature, in return for his nobleness, had said to him, Live in an element of diseased sorrow. Nay, perhaps the sorrow and the nobleness were intimately and even inseparably connected with each other. At all events, poor Johnson had to go about girt with continual hypochondria, physical and spiritual pain. Like a Hercules with the burning Nessus'-shirt on him, which shoots-in on him dull incurable misery: the Nessus'-shirt not to be stript-off, which is his own natural skin! In this manner he had to live. Figure him there, with his scrofulous diseases, with his great greedy heart, and unspeakable chaos of thoughts; stalking mournful as a stranger in this Earth; eagerly devouring what spiritual thing he could come at school-languages and other merely grammatical stuff, if there were nothing better! The largest soul that was in all England; and provision made for it of "fourpence-halfpenny a day." Yet a giant

invincible soul; a true man's. One remembers always that story of the shoes at Oxford: the rough, seamy-faced, rawboned College Servitor stalking about, in winter-season, with his shoes worn-out; how the charitable Gentleman Commoner secretly places a new pair at his door; and the rawboned Servitor, lifting them, looking at them near, with his dim eyes, with what thoughts,-pitches them out of window! Wet feet, mud, frost, hunger or what you will; but not beggary: we cannot stand beggary! Rude stubborn self-help here; a whole world of squalor, rudeness, confused misery and want, yet of nobleness and manfulness withal. It is a type of the man's life, this pitching-away of the shoes. An original man;-not a secondhand, borrowing or begging man. Let us stand on our own basis, at any rate! On such shoes as we ourselves can get. On frost and mud, if you will, but honestly on that; -on the reality and substance which Nature gives us, not on the semblance, on the thing she has given another than us!

And yet with all this rugged pride of manhood and self-help was there ever soul more tenderly affectionate, loyally submissive to what was really higher than he? Great souls are always loyally submissive, reverent to what is over them; only small mean souls are otherwise. I could not find a better proof of what I said the other day, That the sincere man was by nature the obedient man; that only in a World of Heroes was there loyal Obedience to the Heroic. The essence of originality is not that it be new: Johnson believed altogether in the old; he found the old opinions credible for him, fit for him; and in a right heroic manner lived under them. He is well worth study in regard to that. For we are to say that Johnson was far other than a mere man of words and formulas; he was a man of truths and facts. He stood by the old formulas; the happier was it for him that he could so stand: but in all formulas that he could stand by, there needed to be a most genuine substance. Very curious how, in that poor Paper-age, so barren, artificial, thick-quilted with Pedantries, Hearsays, the great Fact of this Universe glared in, forever wonderful, indubitable, unspeakable, divine-infernal, upon this man too! How he harmonised his Formulas with it, how he managed at all under such circumstances: that is a thing worth seeing. A thing "to be looked at with reverence, with pity, with awe." That Church of St. Clement Danes, where Johnson still worshipped in the era of Voltaire, is to me a venerable place.

It was in virtue of his sincerity, of his speaking still in some sort from the heart of Nature, though in the current artificial dialect, that Johnson was a Prophet. Are not all dialects "artificial"? Artificial things are not all false;-nay every true Product of Nature will infallibly

shape itself; we may say all artificial things are, at the starting of them, true. What we call "Formulas" are not in their origin bad; they are indispensably good. Formula is method, habitude; found wherever man is found. Formulas fashion themselves as Paths do, as beaten Highways, leading towards some sacred or high object, whither many men are bent. Consider it. One man, full of heartfelt earnest impulse, finds-out a way of doing somewhat, were it of uttering his soul's reverence for the Highest, were it but of fitly saluting his fellow-man. An inventor was needed to do that, a poet; he has articulated the dim-struggling thought that dwelt in his own and many hearts. This is his way of doing that; these are his footsteps, the beginning of a "Path." And now see: the second man travels naturally in the footsteps of his foregoer, it is the easiest method. In the footsteps of his foregoer; yet with improvements, with changes where such seem good; at all events with enlargements, the Path ever widening itself as more travel it;-till at last there is a broad Highway whereon the whole world may travel and drive. While there remains a City or Shrine, or any Reality to drive to, at the farther end, the Highway shall be right welcome! When the City is gone, we will forsake the Highway. In this manner all Institutions, Practices, Regulated Things in the world have come into existence, and gone out of existence. Formulas all begin by being full of substance; you may call them the skin, the articulation into shape, into limbs and skin, of a substance that is already there: they had not been there otherwise. Idols, as we said, are not idolatrous till they become doubtful, empty for the worshipper's heart. Much as we talk against Formulas, I hope no one of us is ignorant withal of the high significance of true Formulas; that they were, and will ever be, the indispensablest furniture of our habitation in this world.

Mark, too, how little Johnson boasts of his "sincerity." He has no suspicion of his being particularly sincere,-of his being particularly anything! A hard-struggling, weary-hearted man, or "scholar" as he calls himself, trying hard to get some honest livelihood in the world, not to starve, but to live-without stealing! A noble unconsciousness is in him. He does not "engrave Truth on his watch-seal;" no, but he stands by truth, speaks by it, works and lives by it. Thus it ever is. Think of it once more. The man whom Nature has appointed to do great things is, first of all, furnished with that openness to Nature which renders him incapable of being insincere! To his large, open, deepfeeling heart Nature is a Fact: all hearsay is hearsay; the unspeakable greatness of this Mystery of Life, let him acknowledge it or not, nay even though he seem to forget it or deny it, is ever present to him,—

fearful and wonderful, on this hand and on that. He has a basis of sincerity; unrecognised, because never questioned or capable of question. Mirabeau, Mahomet, Cromwell, Napoleon: all the Great Men I ever heard-of have this as the primary material of them. Innumerable commonplace men are debating, are talking everywhere their commonplace doctrines, which they have learned by logic, by rote, at secondhand: to that kind of man all this is still nothing. He must have truth, truth which he feels to be true. How shall he stand otherwise? His whole soul, at all moments, in`all ways, tells him that there is no standing. He is under the noble necessity of being true. Johnson's way of thinking about this world is not mine, any more than Mahomet's was: but I recognise the everlasting element of heart-sincerity in both; and see with pleasure how neither of them remains ineffectual. Neither of them is as chaff sown; in both of them is something which the seed-field will grow.

Johnson was a Prophet to his people; preached a Gospel to them,— as all like him always do. The highest Gospel he preached we may describe as a kind of Moral Prudence: "in a world where much is to be done, and little is to be known," see how you will do it! A thing well worth preaching. "A world where much is to be done, and little is to be known:" do not sink yourselves in boundless bottomless abysses of Doubt, of wretched god-forgetting Unbelief;-you were miserable then, powerless, mad: how could you do or work at all? Such Gospel Johnson preached and taught;-coupled, theoretically and practically, with this other great Gospel, "Clear your mind of Cant!" Have no trade with Cant stand on the cold mud in the frosty weather, but let it be in your own real torn shoes: "that will be better for you," as Mahomet says! I call this, I call these two things joined together, a great Gospel, the greatest perhaps that was possible at that time.

Johnson's Writings, which once had such currency and celebrity, are now, as it were, disowned by the young generation. It is not wonderful; Johnson's opinions are fast becoming obsolete: but his style of thinking and of living, we may hope, will never become obsolete. I find in Johnson's Books the indisputablest traces of a great intellect and great heart :— ever welcome, under what obstructions and perversions soever. They are sincere words, those of his; he means things by them. A wondrous buckram style, the best he could get to them; a measured grandiloquence, stepping or rather stalking along in a very solemn way, grown obsolete now; sometimes a tumid size of phraseology not in proportion to the contents of it: all this you will put-up with. For the phraseology, tumid or not, has always something within it. So many beautiful styles and books, with nothing in them;-a man is a male-factor to the world who writes