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imitation; this, the unobtrusive, continuous agency of a Proteatant church establishment, this it is which the patriot and the philanthropist, who would fain unite the love of peace with the faith in the progressive amelioration of mankind, cannot estimate at too high a price. "It cannot be valued with the gold of Ophir, with the precious onyx, or the sapphire. No mention shall be made of coral or of pearls; for the price of wisdom is above rubies." The clergyman is with his parishioners and among them; he is neither in the cloistered cell, or in the wilderness, but a neighbour and a family man, whose education and rank admit him to the mansion of the rich landholder, while his duties make him the frequent visitor of the farm-house and the cottage. He is, or he may become, connected with the families of his parish or its vicinity by marriage. And among the instances of the blindness, or at best, the short-sightedness which it is the nature of cupidity to inflict, I know few more striking than the clamours of the farmers against church property. Whatever was not paid to the clergyman would inevitably at the next lease be paid to the landholder; while, as the case at present stands, the revenues of the church are in some sort the reversionary property of every family that may have a member educated for the church, or a daughter that may marry a clergyman. Instead of being foreclosed and immovable, it is in fact the only species of landed property that is essentially moving and circulative. That there exist no inconveniences, who will pretend to assert? But I have yet to expect the proof, that the inconveniences are greater in this than in any other species : or that either the farmers or the clergy would be benefited by forcing the latter to become either Trullibers, or salaried placemen. Nay, I do not hesitate to declare my firm persuasion, that whatever reason of discontent the farmers may assign, the true cause is this: that they may cheat the parson, but cannot cheat the steward; and that they are disappointed if they should have been able to withhold only two pounds less than the legal claim, having expected to withhold five. At all events, considered relatively to the encouragement of learning and genius, the establishment presents a patronage at once so effective and unburthensome, that it would be impossible to afford the like or equal in any but a Christian and Protestant country. There is scarce a department of human knowledge without some bearing on the various critical, historical, philosophical, and moral truths, in which the scholar must be interested as a clergyman; no one pursuit worthy of a man of genius, which may not be followed without incongruity. To give the

Job xxviii. 16, 18.

history of the Bible as a book, would be little less than to rela ta the origin or first excitement of all the literature and science that we now possess. The very decorum which the profession imposes is favourable to the best purposes of genius, and tends to counteract its most frequent defects. Finally, that man must be deficient in sensibility, who would not find an incentive to emulation in the great and burning lights which, in a long series, have illustrated the Church of England; who would not hear from within an echo to the voice from their sacred shrines :

"Et pater Eneas et avunculus excitat Hector."

But whatever be the profession or trade chosen, the advantages are many and important compared with the state of a mere literary man, who in any degree depends on the sale of his works for the necessaries and comforts of life. In the former a man lives in sympathy with the world in which he lives. At least he acquires a better and quicker tact for the knowledge of that with which men in general can sympathize. He learns to manage his genius more prudently and efficaciously. His powers and acquirements gain him likewise more real admiration; for they surpass the legitimate expectations of others. He is something besides an author, and is not therefore considered merely as an author. The hearts of men are open to him, as to one of their own class; and whether he exerts himself or not in the conversational circles of his acquaintance, his silence is not attributed to pride, nor his communicativeness to vanity. To these advantages I will venture to add a superior chance of happiness in domestic life, were it only that it is as natural for the man to be out of the circle of his household during the day, as it is meritorious for the woman to remain for the most part within it. But this subject involves points of consideration so numerous and so delicate, and would not only permit, but require such ample documents from the biography of literary men, that I now merely allude to it in transitu. When the same circumstance has occurred at very different times to very different persons, all of whom have some one thing in common, there is reason to suppose that such circumstance is not merely attributable to the persons concerned, but is in some measure occasioned by the one point in common to them all. Instead of the vehement and almost slanderous dehortation from marriage, which the Misogyne, Boccaccio,* addresses to literary men, I would substitute the simple advice: be not merely a man of letters! Let literature be an honourable augmentation to your arms, but not constitute the coat, or fill the escutcheon!

Vita e Costumi di Dante, p. 12, 16.

To objections from conscience I can of course answer in no other way, than by requesting the youthful objector (as I have already done on a former occasion) to ascertain with strict self-examination, whether other influences may not be at work; whether spirits, “not of health," and with whispers "not from heaven," may not be walking in the twilight of his consciousness. Let him catalogue his scruples, and reduce them to a distinct intelligible form; let him be certain that he has read with a docile mind and favourable dispositions the best and most fundamental works on the subject; that he has had both mind and heart opened to the great and illustrious qualities of the many renowned characters who had doubted like himself, and whose researches had ended in the clear conviction that their doubts had been groundless, or at least in no proportion to the counter-weight. Happy will it be for such a man, if among his contemporaries, elder than himself, he should meet with one who, with similar powers and feelings as acute as his uwn, had entertained the same scruples; had acted upon them; and who, by after-research (when the step was, alas! irretrievable, but for that very reason, his research undeniably disinterested) had discovered himself to have quarrelled with received opinions only to embrace errors; to have left the direction tracked out for him on the high road of honourable exertion, only to deviate into a labyrinth where, when he had wandered till his head was giddy, his best good fortune was finally to have found his way out again, too late for prudence, though not too late for conscience or for truth! Time spent in such delay is time won; for manhood in the meantime is advancing, and with it increase of knowledge, strength of judg ment, and above all, temperance of feelings. And even if these should effect no change, yet the delay will at least prevent the final approval of the decision from being alloyed by the inward censure of the rashness and vanity by which it had been precipitated. It would be a sort of irreligion, and scarcely less than a libel on human nature, to believe that there is any established and reputable profession or employment in which a man may not continue to act with honesty and honour; and doubtless there is like. wise none which may not at times present temptations to the contrary. But woefully will that man find himself mistaken who imagines that the profession of literature, or, to speak more plainly, the trade of authorship, besets its members with fewer or with less insidious temptations than the Church, the law, or the different branches of commerce. But I have treated sufficiently on this unpleasant subject in an early chapter of this volume. I will conclude the present therefore with a short extract from

Herder, whose name I might have added to the illustrious list of those who have combined the successful pursuit of the Muses not only with the faithful discharge, but with the highest honours and honourable emoluments of an established profession. The translation the reader will find in a note below: * "Am sorgfältigsten, meiden sie die Autorschaft. Zu früh oder unmässig gebraucht, macht sie den Kopf wüste und das Herz leer; wenn sie auch sonst keine üble Folgen gäbe. Ein Mensch, der nur lieset um zu drücken, lieset wahrscheinlich übel; und wer jeden Gedanken, der ihm aufstosst, durch Feder und Presse versendet, hat sie in kurzer Zeit alle versandt, und wird bald ein blosser Diener der Druckerey, ein Buchstabensetzer werden."

SKP CHAPTER XII.

A Chapter of requests and premonitions concerning the perusal or omission of the Chapter that follows.

N the perusal of philosophical works I have been greatly bene

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allowed quaintness of an adage or maxim, I have been accustomed to word thus: Until you understand a writer's ignorance, presume yourself ignorant of his understanding." This golden rule of mine does, I own, resemble those of Pythagoras in its obscurity rather than in its depth. If, however, the reader will permit me to be my own Hierocles, I trust that he will find its meaning fully explained by the following instances. I have now before me a treatise of a religious fanatic, full of dreams and supernatural experiences. I see clearly the writer's grounds, and their hollowness. I have a complete insight into the causes which, through the medium of his body, had acted on his mind; and by application of received and ascertained laws, I can satisfactorily explain to my own reason all the strange incidents which the writer records of himself. And this I can do without suspecting him of any intentional falsehood. As when in broad daylight a man tracks the

*TRANSLATION.

"With the greatest possible solicitude avoid authorship. Too early or immoderately employed, it makes the head waste and the heart empty; even were there no other worse consequences. A person who reads only to print, in all probability reads amiss; and he, who sends away through the pen and the press every thought, the moment It occurs to him, will in a short time have

sent all away, and will become a mere journeyman of the printing-office, a com

positor."

To which I may add from myself, that what medical physiologists affirm of certain secretions, applies equally to our thoughts: they too must be taken up again into the circulation, and be again and again re-secreted in order to ensure a healthful vigour, both to the mind and to its intellectual offspring.

steps of a traveller who had lost his way in a fog, or by treacherous moonshine; even so, and with the same tranquil sense of certainty, can I follow the traces of this bewildered visionary. I understand his ignorance.

On the other hand, I have been re-perusing with the best energies of my mind the Timæus of Plato. Whatever I comprehend impresses me with a reverential sense of the author's genius; but there is a considerable portion of the work to which I can attach no consistent meeting. In other treatises of the same philosopher, intended for the average comprehensions of men, I have been delighted with the masterly good sense, with the perspicuity of the language, and the aptness of the inductions. I recollect, likewise, that numerous passages in this author, which I thoroughly comprehend, were formerly no less unintelligible to me than the passages now in question. It would, I am aware, be quite fashionable to dismiss them at once as Platonic jargon. But this I cannot do with satisfaction to my own mind, because I have sought in vain for causes adequate to the solution of the assumed inconsistency. I have no insight into the possibility of a man so eminently wise, using words with such half-meanings to himself as must, perforce, pass into no meaning to his readers. When, in addition to the motives thus suggested by my own reason, I bring into distinct remembrance the number and the series of great men who, after long and zealous study of these works, had joined in honouring the name of Plato with epithets that almost transcend humanity, I feel that a contemptuous verdict on my part might argue want of modesty, but would hardly be received by the judicious as evidence of superior penetration. Therefore, utterly baffled in all my attempts to understand the ignorance of Plato, I conclude myself ignorant of his understanding.

In lieu of the various requests which the anxiety of authorship addresses to the unknown reader, I advance but this one: that he will either pass over the following chapter altogether, or read the whole connectedly. The fairest part of the most beautiful body will appear deformed and monstrous, if dissevered from its place in the organic whole. Nay, on delicate subjects, where a seemingly trifling difference of more or less may constitute a difference in kind, even a faithful display of the main and supporting ideas, if yet they are separated from the forms by which they are at once clothed and modified, may perchance present a skeleton indeed, but a skeleton to alarm and deter. Though I might find numerous precedents, I shall not desire the reader to strip his mind of all prejudices, nor to keep all prior systems out of view during his ex