existence; is the fine all-pervading cement by which that wondrous union, a Self, is held together. Since the man, therefore, is not in Bedlam, and has not shot or hanged himself, let us take comfort, and conclude that he is one of two things: either a vicious dog in man's guise, to be muzzled and mourned over, and greatly marvelled at; or a real man, and consequently not without moral worth, which is to be enlightened, and so far approved of. But to judge rightly of his character, we must learn to look at it, not less with his eyes, than with our own; we must learn to pity him, to see him as a fellow-creature, in a word, to love him; or his real spiritual nature will ever be mistaken by us.' 7. 127.

'But indeed, it is several years since the present Reviewer gave up the idea of what could be called understanding any man whatever, even himself.' 10. 5.

'Men's words are a poor exponent of their thought; nay their thought itself is a poor exponent of the inward unnamed Mystery, wherefrom both thought and action have their birth. No man can explain himself, can get himself explained; men see not one another, but distorted phantasms which they call one another; which they hate and go to battle with for all battle is well said to be misunderstanding' 4. 104.

'As indeed, who, after lifelong inspection, can say what is in any man? The uttered part of

a man's life, let us always repeat, bears to the unuttered unconscious part a small unknown proportion; he himself never knows it, much less do others. Give him room, give him impulse; he reaches down to the Infinite with that so straitlyimprisoned soul of his; and can do miracles if need be! It is one of the comfortablest truths that great men abound, though in the unknown state.' 11. 45.

'Any blockhead has an ambition capable, if you encourage it sufficiently, of running to the infinite.' 29. 140.

(4) The real quantity of our insight, how justly and thoroughly we shall comprehend the nature of a thing, especially of a human thing,— depends on our patience, our fairness, lovingness, what strength soever we have intellect comes from the whole man, as it is the light that enlightens the whole man.' 10. 222.

II.

The Man of Intellect.

(1) 'It forever remains that Intellect is the real object of reverence, and of devout prayer, and zealous wish and pursuit, among the sons of men; and even, well understood, the one object. It is the Inspiration of the Almighty that giveth men understanding. For it must be repeated, and ever again repeated till poor mortals get to discern it, and awake from their baleful paralysis, and degradation under foul enchantments, That a man of Intellect, of real and not sham Intellect, is by the nature of him likewise inevitably a man of nobleness, a man of courage, rectitude, pious strength; who, even because he is and has been loyal to the Laws of this Universe, is initiated into discernment of the same; to this hour a Missioned of Heaven; whom if men follow, it will be well with them; whom if men do not follow, it will not be well.'

'Human Intellect, if you consider it well, is the exact summary of Human Worth; and the essence. of all worth-ships and worships is reverence for that

same.

This much surprises you, friend Peter; but I assure you it is the fact; and I would advise you to consider it, and to try if you too do not gradually find it so. With me it has long been an article, not of "faith" only, but, of settled insight,, of conviction as to what the ordainments of the Maker in this Universe, are. Ah, could you and the rest of us but get to know it, and everywhere religiously act upon it, as our Fortieth Article, which includes all the other Thirty-nine, and without which the Thirty-nine are good for almost nothing,—there might then be some hope for us!' 20. 90.

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; unrecognized, 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 recognize the everlasting element of heart-sincerity in both; and see with pleasure how neither of them remain ineffectual. Neither of them is as chaff sown; in both of them is something which the seed-field will grow.' 13. 168.

'Intellect is not speaking and logicising; it is seeing and ascertaining. Virtue, Vir-tus, manhood, hero-hood, is not fair-spoken immaculate regularity; it is first of all, what the Germans well name it, Tugend (Taugend, dow-ing or Doughtiness), Courage and the Faculty to do.' 13. 201.

(2) 'We talk of faculties as if they were distinct, things separable; as if a man had intellect, imagination, fancy, &c., as he has hands, feet and arms. That is a capital error. Then again, we hear of a man's "intellectual nature," and of his "moral nature," as if these again were divisible, and existed apart. Necessities of language do perhaps prescribe such forms of utterance; we must speak, I am aware, in that way, if we are to speak at all. But words ought not to harden into things for us. It seems to me our apprehension of this matter is, for most part, radically falsified thereby. We ought to know withal, and