* * * * *

EQUINOCTIAL.

The Sun of Life has crossed the line: The summer-shine of lengthened light Faded and failed,—till, where I stand, 'Tis equal Day and equal Night.

One after one, as dwindling hours, Youth's glowing hopes have dropped away, And soon may barely leave the gleam That coldly scores a winter's day.

I am not young, I am not old; The flush of morn, the sunset calm, Paling, and deepening, each to each, Meet midway with a solemn charm.

One side I see the summer fields Not yet disrobed of all their green; While westerly, along the hills, Flame the first tints of frosty sheen.

Ah, middle-point, where cloud and storm Make battle-ground of this my life! Where, even-matched, the Night and Day Wage round me their September strife!

I bow me to the threatening gale: I know, when that is overpast, Among the peaceful harvest-days, An Indian-summer comes at last!

* * * * *

THE LEGEND OF MONTE DEL DIABLO.

The cautious reader will detect a lack of authenticity in the following pages, I am not a cautious reader myself, yet I confess with some concern to the absence of much documentary evidence in support of the singular incident I am about to relate. Disjointed memoranda, the proceedings of ayuntamientos and early departmental juntas, with other records of a primitive and superstitious people, have been my inadequate authorities. It is but just to state, however, that, though this particular story lacks corroboration, in ransacking the Spanish archives of Upper California I have met with many more surprising and incredible stories, attested and supported to a degree that would have placed this legend beyond a cavil or doubt. I have, also, never lost faith in the legend myself, and in so doing have profited much from the examples of divers grant-claimants, who have often jostled me in their more practical researches, and who have my sincere sympathy at the skepticism of a modern hard-headed and practical world.

For many years after Father Junipero Serro first rang his bell in the wilderness of Upper California, the spirit which animated that adventurous priest did not wane. The conversion of the heathen went on rapidly in the establishment of Missions throughout the land. So sedulously did the good Fathers set about their work, that around their isolated chapels there presently arose adobe huts, whose mud-plastered and savage tenants partook regularly of the provisions, and occasionally of the Sacrament, of their pious hosts. Nay, so great was their process, that one zealous Padre is reported to have administered the Lord's Supper one Sabbath morning to "over three hundred heathen Salvages." It was not to be wondered that the Enemy of Souls, being greatly incensed thereat, and alarmed at his decreasing popularity, should have grievously tempted and embarrassed these Holy Fathers, as we shall presently see.

Yet they were happy, peaceful days for California. The vagrant keels of prying Commerce had not, as yet, ruffled the lordly gravity of her bays. No torn and ragged gulch betrayed the suspicion of golden treasure. The wild oats drooped idly in the morning heat, or wrestled with the afternoon breezes. Deer and antelope dotted the plain. The water-courses brawled in their familiar channels, nor dreamed of ever shifting their regular tide. The wonders of the Yo-Semite and Calaveras were as yet unrecorded. The Holy Fathers noted little of the landscape beyond the barbaric prodigality with which the quick soil repaid the sowing. A new conversion, the advent of a Saint's day, or the baptism of an Indian baby, was at once the chronicle and marvel of their day.

At this blissful epoch, there lived, at the Mission of San Pablo, Father Jose Antonio Haro, a worthy brother of the Society of Jesus. He was of tall and cadaverous aspect. A somewhat romantic history had given a poetic interest to his lugubrious visage. While a youth, pursuing his studies at famous Salamanca, he had become enamored of the charms of Dona Carmen de Torrencevara, as that lady passed to her matutinal devotions. Untoward circumstances, hastened, perhaps, by a wealthier suitor, brought this amour to a disastrous issue; and Father Jose entered a monastery, taking upon himself the vows of celibacy. It was here that his natural fervor and poetic enthusiasm conceived expression as a missionary. A longing to convert the uncivilized heathen succeeded his frivolous earthly passion, and a desire to explore and develop unknown fastnesses continually possessed him. In his flashing eye and sombre exterior was detected a singular commingling of the discreet Las Casas and the impetuous Balboa.

Fired by this pious zeal, Father Jose went forward in the van of Christian pioneers. On reaching Mexico, he obtained authority to establish the Mission of San Pablo. Like the good Junipero, accompanied only by an acolyth and muleteer, he unsaddled his mules in a dusky canon, and rang his bell in the wilderness. The savages—a peaceful, inoffensive, and inferior race—presently flocked around him. The nearest military post was far away, which contributed much to the security of these pious pilgrims, who found their open trustfulness and amiability better fitted to repress hostility than the presence of an armed, suspicious, and brawling soldiery. So the good Father Jose said matins and prime, mass and vespers, in the heart of Sin and Heathenism, taking no heed to himself, but looking only to the welfare of the Holy Church. Conversions soon followed, and, on the 7th of July, 1760, the first Indian baby was baptized,—an event which, as Father Jose piously records, "exceeds the richnesse of gold or precious jewels or the chancing upon the Ophir of Solomon." I quote this incident as best suited to show the ingenuous blending of poetry and piety which distinguished Father Jose's record.

The Mission of San Pablo progressed and prospered until the pious founder thereof, like the infidel Alexander, might have wept that there were no more heathen worlds to conquer. But his ardent and enthusiastic spirit could not long brook an idleness that seemed begotten of sin; and one pleasant August morning, in the year of grace 1770, Father Jose issued from the outer court of the Mission building, equipped to explore the field for new missionary labors.

Nothing could exceed the quite gravity and unpretentiousness of the little cavalcade. First rode a stout muleteer, leading a pack-mule laden with the provisions of the party, together with a few cheap crucifixes and hawks' bells. After him came the devout Padre Jose, bearing his breviary and cross, with a black serapa thrown around his shoulders; while on either side trotted a dusky convert, anxious to show a proper sense of their regeneration by acting as guides into the wilds of their heathen brethren. Their new condition was agreeably shown by the absence of the usual mud-plaster, which in their unconverted state they assumed to keep away vermin and cold. The morning was bright and propitious. Before their departure, mass had been said in the chapel, and the protection of St. Ignatius invoked against all contingent evils, but especially against bears, which, like the fiery dragons of old, seemed to cherish an unconquerable hostility to the Holy Church.

As they wound through the canon, charming birds disported upon boughs and sprays, and sober quails piped from the alders; the willowy water-courses gave a musical utterance, and the long grass whispered on the hill-side. On entering the deeper defiles, above them towered dark green masses of pine, and occasionally the madrono shook its bright scarlet berries. As they toiled up many a steep ascent, Father Jose sometimes picked up fragments of scoria, which spake to his imagination of direful volcanoes and impending earthquakes. To the less scientific mind of the muleteer Ignacio they had even a more terrifying significance; and he once or twice snuffed the air suspiciously, and declared that it smelt of sulphur. So the first day of their journey wore away, and at night they encamped without having met a single heathen face.

It was on this night that the Enemy of Souls appeared to Ignacio in an appalling form. He had retired to a secluded part of the camp, and had sunk upon his knees in prayerful meditation, when he looked up and perceived the Arch-Fiend in the likeness of a monstrous bear. The Evil One was seated on his hind legs immediately before him, with his fore paws joined together just below his black muzzle. Wisely conceiving this remarkable attitude to be in mockery and derision of his devotions, the worthy muleteer was transported with fury. Seizing an arquebuse, he instantly closed his eyes and fired. When he had recovered from the effects of the terrible discharge, the apparition had disappeared. Father Jose, awakened by the report, reached the spot only in time to chide the muleteer for wasting powder and ball in a contest with one whom a single ave would have been sufficient to utterly discomfit. What further reliance he placed on Ignacio's story is not known; but, in commemoration of a worthy Californian custom, the place was called La Canada de la Tentacion del Pio Muletero, or "The Glen of the Temptation of the Pious Muleteer," a name which it retains to this day.

The next morning, the party, issuing from a narrow gorge, came upon a long valley, sear and burnt with the shadeless heat. Its lower extremity was lost in a fading line of low hills, which, gathering might and volume toward the upper end of the valley, upheaved a stupendous bulwark against the breezy North. The peak of this awful spur was just touched by a fleecy cloud that shifted to and fro like a banneret. Father Jose gazed with mingled awe and admiration. By a singular coincidence, the muleteer Ignacio uttered the simple ejaculation, "Diablo!"

As they penetrated the valley, they soon began to miss the agreeable life and companionable echoes of the canon they had quitted. Huge fissures in the parched soil seemed to gape as with thirsty mouths. A few squirrels darted from the earth, and disappeared as mysteriously before the jingling mules. A gray wolf trotted leisurely along just ahead. But whichever way Father Jose turned, the mountain always asserted itself and arrested his wandering eye. Out of the dry and arid valley, it seemed to spring into cooler and bracing life. Deep cavernous shadows dwelt along its base; rocky fastnesses appeared midway of its elevation; and on either side huge black hills diverged like massy roots from a central trunk. His lively fancy pictured these hills peopled with a majestic and intelligent race of savages; and looking into futurity, he already saw a monstrous cross crowning the dome-like summit. Far different were the sensations of the muleteer, who saw in those awful solitudes only fiery dragons, colossal bears, and break-neck trails. The converts, Concepcion and Incarnation, trotting modestly beside the Padre, recognized, perhaps, some manifestation of their former weird mythology.

At nightfall they reached the base of the mountain. Here Father Jose unpacked his mules, said vespers, and, formally ringing his bell, called upon the Gentiles within hearing to come and accept the Holy Faith. The echoes of the black frowning hills around him caught up the pious invitation, and repeated it at intervals; but no Gentiles appeared that night. Nor were the devotions of the muleteer again disturbed, although he afterward asserted, that, when the Father's exhortation was ended, a mocking peal of laughter came from the mountain. Nothing daunted by these intimations of the near hostility of the Evil One, Father Jose declared his intention to ascend the mountain at early dawn; and before the sun rose the next morning he was leading the way.

The ascent was in many places difficult and dangerous. Huge fragments of rock often lay across the trail, and after a few hours' climbing they were forced to leave their mules in a little gully, and continue the ascent afoot. Unaccustomed to such exertion, Father Jose often stopped to wipe the perspiration from his thin cheeks. As the day wore on, a strange silence oppressed them. Except the occasional pattering of a squirrel, or a rustling in the chimisal bushes, there were no signs of life. The half-human print of a bear's foot sometimes appeared before them, at which Ignacio always crossed himself piously. The eye was sometimes cheated by a dripping from the rocks, which on closer inspection proved to be a resinous oily liquid with an abominable sulphurous smell. When they were within a short distance of the summit, the discreet Ignacio, selecting a sheltered nook for the camp, slipped aside and busied himself in preparations for the evening, leaving the Holy Father to continue the ascent alone. Never was there a more thoughtless act of prudence, never a more imprudent piece of caution. Without noticing the desertion, buried in pious reflection, Father Jose pushed mechanically on, and, reaching the summit, cast himself down and gazed upon the prospect.

Below him lay a succession of valleys opening into each other like gentle lakes, until they were lost to the southward. Westerly the distant range hid the bosky canada which sheltered the Mission of San Pablo. In the farther distance the Pacific Ocean stretched away, bearing a cloud of fog upon its bosom, which crept through the entrance of the bay, and rolled thickly between him and the North. Eastward, the same fog hid the base of the mountain and the view beyond. Still, from time to time the fleecy veil parted, and timidly disclosed charming glimpses of mighty rivers, mountain-defiles, and rolling plains, sear with ripened oats, and bathed in the glow of the setting sun. As Father Jose gazed, he was penetrated with a pious longing. Already his imagination, filled with enthusiastic conceptions, beheld all that vast expanse gathered under the mild sway of the Holy Faith, and peopled with zealous converts. Each little knoll in fancy became crowned with a chapel; from each dark canon gleamed the white walls of a Mission building. Growing bolder in his enthusiasm, and looking farther into futurity, he beheld a new Spain rising on these savage shores. He already saw the spires of stately cathedrals, the domes of palaces, vineyards, gardens, and groves. Convents, half-hid among the hills, peeped from plantation of branching limes; and long processions of chanting nuns wound through the defiles. So completely was the good Father's conception of the future confounded with the past, that even in their choral strain the well-remembered accents of Carmen struck his ear. He was busied in these fanciful imaginings, when suddenly over that extended prospect the faint, distant tolling of a bell rang sadly out and died. It was the Angelus. Father Jose listened with superstitious exaltation. The Mission of San Pablo was far away, and the sound must have been some miraculous omen. But never before, to his enthusiastic sense, did the sweet seriousness of this angelic symbol come with such strange significance. With the last faint peal, his glowing fancy seemed to cool; the fog closed in below him, and the good Father remembered he had not had his supper. He had risen and was wrapping his serapa around him, when he perceived for the first time that he was not alone.

Nearly opposite, and where should have been the faithless Ignacio, a grave and decorous figure was seated. His appearance was that of an elderly hidalgo, dressed in mourning, with moustaches of iron-gray carefully waxed and twisted around a pair of lantern-jaws. The monstrous hat and prodigious feather, the enormous ruff and exaggerated trunk-hose, contrasting with a frame shrivelled and wizened, all belonged to a century previous. Yet Father Jose was not astonished. His adventurous life and poetic imagination, continually on the look-out for the marvellous, gave him a certain advantage over the practical and material minded. He instantly detected the diabolical quality of his visitant, and was prepared. With equal coolness and courtesy he met the cavalier's obeisance.

"I ask your pardon, Sir Priest," said the stranger, "for disturbing your meditations. Pleasant they must have been, and right fanciful, I imagine, when occasioned by so fair a prospect."

"Worldly, perhaps, Sir Devil,—for such I take you to be," said the Holy Father, as the stranger bowed his black plumes to the ground; "worldly, perhaps; for it hath pleased Heaven to retain even in our regenerated state much that pertaineth to the flesh, yet still, I trust, not without some speculation for the welfare of the Holy Church. In dwelling upon yon fair expanse, mine eyes have been graciously opened with prophetic inspiration, and the promise of the heathen as an inheritance hath marvellously recurred to me. For there can be none lack such diligence in the True Faith, but may see that even the conversion of these pitiful salvages hath a meaning. As the blessed St. Ignatius discreetly observes," continued Father Jose, clearing his throat and slightly elevating his voice, "'the heathen is given to the warriors of Christ, even as the pearls of rare discovery which gladden the hearts of shipmen.' Nay, I might say"—

But here the stranger, who had been wrinkling his brows and twisting his moustaches with well-bred patience, took advantage of an oratorical pause to observe,—

"It grieves me, Sir Priest, to interrupt the current of your eloquence as discourteously as I have already broken your meditations; but the day already waneth to night. I have matter of serious import to make with you, could I entreat your cautious consideration a few moments."

Father Jose hesitated. The temptation was great, and the prospect of acquiring some knowledge of the Great Enemy's plans not the least trifling object. And if the truth must be told, there was a certain decorum about the stranger that interested the Padre. Though well aware of the Protean shapes the Arch-Fiend could assume, and though free from the weaknesses of the flesh, Father Jose was not above the temptations of the spirit. Had the Devil appeared, as in the case of the pious St. Anthony, in the likeness of a comely damsel, the good Father, with his certain experience of the deceitful sex, would have whisked her away in the saying of a paternoster. But there was, added to the security of age, a grave sadness about the stranger,—a thoughtful consciousness as of being at a great moral disadvantage,—which at once decided him on a magnanimous course of conduct.

The stranger then proceeded to inform him, that he had been diligently observing the Holy Father's triumphs in the valley. That, far from being greatly exercised thereat, he had been only grieved to see so enthusiastic and chivalrous an antagonist wasting his zeal in a hopeless work. For, he observed, the issue of the great battle of Good and Evil had been otherwise settled, as he would presently show him. "It wants but a few moments of night," he continued, "and over this interval of twilight, as you know, I have been given complete control. Look to the West."

As the Padre turned, the stranger took his enormous hat from his head, and waved it three times before him. At each sweep of the prodigious feather, the fog grew thinner, until it melted impalpably away, and the former landscape returned, yet warm with the glowing sun. As Father Jose gazed, a strain of martial music arose from the valley, and, issuing from a deep canon, the good Father beheld a long cavalcade of gallant cavaliers, habited like his companion. As they swept down the plain, they were joined by like processions, that slowly defiled from every ravine and canon of the mysterious mountain. From time to time the peal of a trumpet swelled fitfully upon the breeze; the cross of Santiago glittered, and the royal banners of Castile and Aragon waved over the moving column. So they moved on solemnly toward the sea, where, in the distance, Father Jose saw stately caravels, bearing the same familiar banner, awaiting them. The good Padre gazed with conflicting emotions, and the serious voice of the stranger broke the silence.

"Thou hast beheld, Sir Priest, the fading footprints of adventurous Castile. Thou hast seen the declining glory of old Spain,—declining as yonder brilliant sun. The sceptre she hath wrested from the heathen is fast dropping from her decrepit and fleshless grasp. The children she hath fostered shall know her no longer. The soil she hath acquired shall be lost to her as irrevocably as she herself hath thrust the Moor from her own Granada."

The stranger paused, and his voice seemed broken by emotion; at the same time, Father Jose, whose sympathising heart yearned toward the departing banners, cried, in poignant accents,—

"Farewell, ye gallant cavaliers and Christian soldiers! Farewell, thou, Nunez de Balboa! thou, Alonzo de Ojeda! and thou, most venerable Las Casas! Farewell, and may Heaven prosper still the seed ye left behind!"

Then turning to the stranger, Father Jose beheld him gravely draw his pocket-handkerchief from the basket-hilt of his rapier, and apply it decorously to his eyes.

"Pardon this weakness, Sir Priest," said the cavalier, apologetically; "but these worthy gentlemen were ancient friends of mine, and have done me many a delicate service,—much more, perchance, than these poor sables may signify," he added, with a grim gesture toward the mourning suit he wore.

Father Jose was too much preoccupied in reflection to notice the equivocal nature of this tribute, and, after a few moments' silence, said, as if continuing his thought,—

"But the seed they have planted shall thrive and prosper on this fruitful soil?"

As if answering the interrogatory, the stranger turned to the opposite direction, and, again waving his hat, said, in the same serious tone,—

"Look to the East!"

The Father turned, and, as the fog broke away before the waving plume, he saw that the sun was rising. Issuing with its bright beams through the passes of the snowy mountains beyond, appeared a strange and motley crew. Instead of the dark and romantic visages of his last phantom train, the Father beheld with strange concern the blue eyes and flaxen hair of a Saxon race. In place of martial airs and musical utterance, there rose upon the ear a strange din of harsh gutturals and singular sibilation. Instead of the decorous tread and stately mien of the cavaliers of the former vision, they came pushing, bustling, panting, and swaggering. And as they passed, the good Father noticed that giant trees were prostrated as with the breath of a tornado, and the bowels of the earth were torn and rent as with a convulsion. And Father Jose looked in vain for holy cross or Christian symbol; there was but one that seemed an ensign, and he crossed himself with holy horror as he perceived it bore the effigy of a bear!

"Who are these swaggering Ishmaelites?" he asked, with something of asperity in his tone.

The stranger was gravely silent.

"What do they here, with neither cross nor holy symbol?" he again demanded.

"Have you the courage to see, Sir Priest?" responded the stranger, quietly.

Father Jose felt his crucifix, as a lonely traveller might his rapier, and assented.

"Step under the shadow of my plume," said the stranger.

Father Jose stepped beside him, and they instantly sank through the earth.

When he opened his eyes, which had remained closed in prayerful meditation during his rapid descent, he found himself in a vast vault, bespangled overhead with luminous points like the starred firmament. It was also lighted by a yellow glow that seemed to proceed from a mighty sea or lake that occupied the centre of the chamber. Around this subterranean sea dusky figures flitted, bearing ladles filled with the yellow fluid, which they had replenished from its depths. From this lake diverging streams of the same mysterious flood penetrated like mighty rivers the cavernous distance. As they walked by the banks of this glittering Styx, Father Jose perceived how the liquid stream at certain places became solid. The ground was strewn with glittering flakes. One of these the Padre picked up and curiously examined. It was virgin gold.

An expression of discomfiture overcast the good Father's face at this discovery; but there was trace neither of malice nor satisfaction in the stranger's air, which was still of serious and fateful contemplation. When Father Jose recovered his equanimity, he said, bitterly,—

"This, then, Sir Devil, is your work! This is your deceitful lure for the weak souls of sinful nations! So would you replace the Christian grace of holy Spain!"

"This is what must be," returned the stranger, gloomily. "But listen, Sir Priest. It lies with you to avert the issue for a time. Leave me here in peace. Go back to Castile, and take with you your bells, your images, and your missions. Continue here, and you only precipitate results. Stay! promise me you will do this, and you shall not lack that which will render your old age an ornament and blessing"; and the stranger motioned significantly to the lake.

It was here, the legend discreetly relates, that the Devil showed—as he always shows sooner or later—his cloven hoof. The worthy Padre, sorely perplexed by his threefold vision, and, if the truth must be told, a little nettled at this wresting away of the glory of holy Spanish discovery, had shown some hesitation. But the unlucky bribe of the Enemy of Souls touched his Castilian spirit. Starting back in deep disgust, he brandished his crucifix in the face of the unmasked Fiend, and, in a voice that made the dusky vault resound, cried,—

"Avaunt thee, Sathanas! Diabolus, I defy thee! What! wouldst thou bribe me,—me, a brother of the Sacred Society of the Holy Jesus, Licentiate of Cordova and Inquisitor of Guadalaxara? Thinkest thou to buy me with thy sordid treasure? Avaunt!"

What might have been the issue of this rupture, and how complete might have been the triumph of the Holy Father over the Arch-Fiend, who was recoiling aghast at these sacred titles and the flourishing symbol, we can never know, for at that moment the crucifix slipped through his fingers.

Scarcely had it touched the ground before Devil and Holy Father simultaneously cast themselves toward it. In the struggle they clenched, and the pious Jose, who was as much the superior of his antagonist in bodily as in spiritual strength, was about to treat the Great Adversary to a back somersault, when he suddenly felt the long nails of the stranger piercing his flesh. A new fear seized his heart, a numbing chillness crept through his body, and he struggled to free himself, but in vain. A strange roaring was in his ears; the late and cavern danced before his eyes and vanished; and with a loud cry he sank senseless to the ground.

* * * * *

When he recovered his consciousness he was aware of a gentle swaying motion of his body. He opened his eyes, and saw that it was high noon, and that he was being carried in a litter through the valley. He felt stiff, and, looking down, perceived that his arm was tightly bandaged to his side.

He closed his eyes, and, after a few words of thankful prayer, thought how miraculously he had been preserved, and made a vow of candlesticks to the blessed Saint Jose. He then called in a faint voice, and presently the penitent Ignacio stood beside him.

The joy the poor fellow felt at his patron's returning consciousness for some time choked his utterance. He could only ejaculate, "A miracle! Blessed Saint Jose, he lives!" and kiss the Padre's bandaged hand. Father Jose, more intent on his last night's experience, waited for his emotion to subside, and then asked where he had been found.

"On the mountain, your Reverence, but a few varas from where he attacked you."

"How?—you saw him, then?" asked the Padre, in unfeigned astonishment.

"Saw him, your Reverence! Mother of God, I should think I did! And your Reverence shall see him too, if he ever comes again within range of Ignacio's arquebuse."

"What mean you, Ignacio?" said the Padre, sitting bolt-upright in his litter.

"Why, the bear, your Reverence,—the bear, Holy Father, who attacked your worshipful person while you were meditating on the top of yonder mountain."

"Ah!" said the Holy Father, lying down again. "Chut, child! I would be at peace."

When he reached the Mission, he was tenderly cared for, and in a few weeks was enabled to resume those duties from which, as will be seen, not even the machinations of the Evil One could divert him. The news of his physical disaster spread over the country; and a letter to the Bishop of Guadalaxara contained a confidential and detailed account of the good Father's spiritual temptation. But in some way the story leaked out; and long after Jose was gathered to his fathers, his mysterious encounter formed the theme of thrilling and whispered narrative. The mountain was generally shunned. It is true that Senor Joaquin Pedrillo afterward located a grant near the base of the mountain; but as the Senora Pedrillo was known to be a termagant, half-breed, the Senor was not supposed to be over-fastidious.

* * * * *

Such is the Legend of Monte del Diablo. As I said before, it may seem to lack essential corroboration. The discrepancy between the Father's narrative and the actual climax has given rise to some skepticism on the part of ingenious quibblers. All such I would simply refer to that part of the report of Senor Julio Serro, Sub-Prefect of San Pablo, before whom attest of the above was made. Touching this matter the worthy Prefect observes,—"That although the body of Father Jose doth show evidence of grievous conflict in the flesh, yet that is no proof that the Enemy of Souls, who could assume the figure of a decorous, elderly caballero, could not at the same time transform himself into a bear for his own vile purposes."

* * * * *

LIFE WITHOUT PRINCIPLE.

At a lyceum, not long since, I felt that the lecturer had chosen a theme too foreign to himself, and so failed to interest me as much as he might have done. He described things not in or near to his heart, but toward his extremities and superficies. There was, in this sense, no truly central or centralizing thought in the lecture. I would have had him deal with his privatest experience, as the poet does. The greatest compliment that was ever paid me was when one asked me what I thought, and attended to my answer. I am surprised, as well as delighted, when this happens, it is such a rare use he would make of me, as if he were acquainted with the tool. Commonly, if men want anything of me, it is only to know how many acres I make of their land,—since I am a surveyor,—or, at most, what trivial news I have burdened myself with. They never will go to law for my meat; they prefer the shell. A man once came a considerable distance to ask me to lecture on Slavery; but on conversing with him, I found that he and his clique expected seven-eighths of the lecture to be theirs, and only one-eighth mine; so I declined. I take it for granted, when I am invited to lecture anywhere,—for I have had a little experience in that business,—that there is a desire to hear what I think on some subject, though I may be the greatest fool in the country,—and not that I should say pleasant things merely, or such as the audience will assent to; and I resolve, accordingly, that I will give them a strong dose of myself. They have sent for me, and engaged to pay for me, and I am determined that they shall have me, though I bore them beyond all precedent.

So now I would say something similar to you, my readers. Since you are my readers, and I have, not been much of a traveller, I will not talk about people a thousand miles off, but come as near home as I can. As the time is short, I will leave out all the flattery, and retain all the criticism.

Let us consider the way in which we spend our lives.

This world is a place of business. What an infinite bustle! I am awaked almost every night by the panting of the locomotive. It interrupts my dreams. There is no sabbath. It would be glorious to see mankind at leisure for once. It is nothing but work, work, work. I cannot easily buy a blank-book to write thoughts in; they are commonly ruled for dollars and cents. An Irishman, seeing me making a minute in the fields, took it for granted that I was calculating my wages. If a man was tossed out of a window when an infant, and so made a cripple for life, or scared out of his wits by the Indians, it is regretted chiefly because he was thus incapacitated for—business! I think that there is nothing, not even crime, more opposed to poetry, to philosophy, ay, to life itself, than this incessant business.

There is a coarse and boisterous money-making fellow in the outskirts of our town, who is going to build a bank-wall under the hill along the edge of his meadow. The powers have put this into his head to keep him out of mischief, and he wishes me to spend three weeks digging there with him. The result will be that he will perhaps get some more money to hoard, and leave for his heirs to spend foolishly. If I do this, most will commend me as an industrious and hard-working man; but if I choose to devote myself to certain labors which yield more real profit, though but little money, they may be inclined to look on me as an idler. Nevertheless, as I do not need the police of meaningless labor to regulate me, and do not see anything absolutely praise-worthy in this fellow's undertaking, any more than in many an enterprise of our own or foreign governments, however amusing it may be to him or them, I prefer to finish my education at a different school.

If a man walk in the woods for love of them half of each day, he is in danger of being regarded as a loafer; but if he spends his whole day as a speculator, shearing off those woods and making earth bald before her time, he is esteemed an industrious and enterprising citizen. As if a town had no interest in its forests but to cut them down!

Most men would feel insulted, if it were proposed to employ them in throwing stones over a wall, and then in throwing them back, merely that they might earn their wages. But many are no more worthily employed now. For instance: just after sunrise, one summer morning, I noticed one of my neighbors walking beside his team, which was slowly drawing a heavy hewn stone swung under the axle, surrounded by an atmosphere of industry,—his day's work begun,—his brow commenced to sweat,—a reproach to all sluggards and idlers,—pausing abreast the shoulders of his oxen, and half turning round with a flourish of his merciful whip, while they gained their length on him. And I thought, Such is the labor which the American Congress exists to protect,—honest, manly toil,—honest as the day is long,—that makes his bread taste sweet, and keeps society sweet,—which all men respect and have consecrated: one of the sacred band, doing the needful, but irksome drudgery. Indeed, I felt a slight reproach, because I observed this from the window, and was not abroad and stirring about a similar business. The day went by, and at evening I passed the yard of another neighbor, who keeps many servants, and spends much money foolishly, while he adds nothing to the common stock, and there I saw the stone of the morning lying beside a whimsical structure intended to adorn this Lord Timothy Dexter's premises, and the dignity forthwith departed from the teamster's labor, in my eyes. In my opinion, the sun was made to light worthier toil than this. I may add, that his employer has since run off, in debt to a good part of the town, and, after passing through Chancery, has settled somewhere else, there to become once more a patron of the arts.

The ways by which you may get money almost without exception lead downward. To have done anything by which you earned money merely is to have been truly idle or worse. If the laborer gets no more than the wages which his employer pays him, he is cheated, he cheats himself. If you would get money as a writer or lecturer, you must be popular, which is to go down perpendicularly. Those services which the community will most readily pay for it is most disagreeable to render. You are paid for being something less than a man. The State does not commonly reward a genius any more wisely. Even the poet-laureate would rather not have to celebrate the accidents of royalty. He must be bribed with a pipe of wine; and perhaps another poet is called away from his muse to gauge that very pipe. As for my own business, even that kind of surveying which I could do with most satisfaction my employers do not want. They would prefer that I should do my work coarsely and not too well, ay, not well enough. When I observe that there are different ways of surveying, my employer commonly asks which will give him the most land, not which is most correct. I once invented a rule for measuring cord-wood, and tried to introduce it in Boston; but the measurer there told me that the sellers did not wish to have their wood measured correctly,—that he was already too accurate for them, and therefore they commonly got their wood measured in Charlestown before crossing the bridge.

The aim of the laborer should be, not to get his living, to get "a good job," but to perform well a certain work; and, even in a pecuniary sense, it would be economy for a town to pay its laborers so well that they would not feel that they were working for low ends, as for a livelihood merely, but for scientific, or even moral ends. Do not hire a man who does your work for money, but him who does it for love of it.

It is remarkable that there are few men so well employed, so much to their minds, but that a little money or fame would commonly buy them off from their present pursuit. I see advertisements for active young men; as if activity were the whole of a young man's capital. Yet I have been surprised when one has with confidence proposed to me, a grown man, to embark in some enterprise of his, as if I had absolutely nothing to do, my life having been a complete failure hitherto. What a doubtful compliment this is to pay me! As if he had met me half-way across the ocean beating up against the wind, but bound nowhere, and proposed to me to go along with him! If I did, what do you think the underwriters would say? No, no! I am not without employment at this stage of the voyage. To tell the truth, I saw an advertisement for able-bodied seamen, when I was a boy, sauntering in my native port, and as soon as I came of age I embarked.

The community has no bribe that wilt tempt a wise man. You may raise money enough to tunnel a mountain, but you cannot raise money enough to hire a man who is minding his own business. An efficient and valuable man does what he can, whether the community pay him for it or not. The inefficient offer their inefficiency to the highest bidder, and are forever expecting to be put into office. One would suppose that they were rarely disappointed.

Perhaps I am more than usually jealous with respect to my freedom. I feel that my connection with and obligation to society are still very slight and transient. Those slight labors which afford me a livelihood, and by which it is allowed that I am to some extent serviceable to my contemporaries, are as yet commonly a pleasure to me, and I am not often reminded that they are a necessity. So far I am successful. But I foresee, that, if my wants should be much increased, the labor required to supply them would become a drudgery. If I should sell both my forenoons and afternoons to society, as most appear to do, I am sure, that, for me, there would be nothing left worth living for. I trust that I shall never thus sell my birthright for a mess of pottage. I wish to suggest that a man may be very industrious, and yet not spend his time well. There is no more fatal blunderer than he who consumes the greater part of his life getting his living. All great enterprises are self-supporting. The poet, for instance, must sustain his body by his poetry, as a steam planing-mill feeds its boilers with the shavings it makes. You must get your living by loving. But as it is said of the merchants that ninety-seven in a hundred fail, so the life of men generally, tried by this standard, is a failure, and bankruptcy may be surely prophesied.

Merely to come into the world the heir of a fortune is not to be born, but to be still-born, rather. To be supported by the charity of friends, or a government-pension,—provided you continue to breathe,—by whatever fine synonymes you describe these relations, is to go into the almshouse. On Sundays the poor debtor goes to church to take an account of stock, and finds, of course, that his outgoes have been greater than his income. In the Catholic Church, especially, they go into Chancery, make a clean confession, give up all, and think to start again. Thus men will lie on their backs, talking about the fall of man, and never make an effort to get up.

As for the comparative demand which men make on life, it is an important difference between two, that the one is satisfied with a level success, that his marks can all be hit by point-blank shots, but the other, however low and unsuccessful his life may be, constantly elevates his aim, though at a very slight angle to the horizon. I should much rather be the last man,—though, as the Orientals say, "Greatness doth not approach him who is forever looking down; and all those who are looking high are growing poor."

It is remarkable that there is little or nothing to be remembered written on the subject of getting a living: how to make getting a living not merely honest and honorable, but altogether inviting and glorious; for if getting a living is not so, then living is not. One would think, from looking at literature, that this question had never disturbed a solitary individual's musings. Is it that men are too much disgusted with their experience to speak of it? The lesson of value which money teaches, which the Author of the Universe has taken so much pains to teach us, we are inclined to skip altogether. As for the means of living, it is wonderful how indifferent men of all classes are about it, even reformers, so called,—whether they inherit, or earn, or steal it. I think that society has done nothing for us in this respect, or at least has undone what she has done. Cold and hunger seem more friendly to my nature than those methods which men have adopted and advise to ward them off.

The title wise is, for the most part, falsely applied. How can one be a wise man, if he does not know any better how to live than other men?—if he is only more cunning and intellectually subtle? Does Wisdom work in a tread-mill? or does she teach how to succeed by her example? Is there any such thing as wisdom not applied to life? Is she merely the miller who grinds the finest logic? It is pertinent to ask if Plato got his living in a better way or more successfully than his contemporaries,—or did he succumb to the difficulties of life like other men? Did he seem to prevail over some of them merely by indifference, or by assuming grand airs? or find it easier to live, because his aunt remembered him in her will? The ways in which most men get their living, that is, live, are mere make-shifts, and a shirking of the real business of life,—chiefly because they do not know, but partly because they do not mean, any better.

The rush to California, for instance, and the attitude, not merely of merchants, but of philosophers and prophets, so called, in relation to it, reflect the greatest disgrace on mankind. That so many are ready to live by luck, and so get the means of commanding the labor of others less lucky, without contributing any value to society! And that is called enterprise! I know of no more startling development of the immorality of trade, and all the common modes of getting a living. The philosophy and poetry and religion of such a mankind are not worth the dust of a puff-ball. The hog that gets his living by rooting, stirring up the soil so, would be ashamed of such company. If I could command the wealth of all the worlds by lifting my finger, I would not pay such a price for it. Even Mahomet knew that God did not make this world in jest. It makes God to be a moneyed gentleman who scatters a handful of pennies in order to see mankind scramble for them. The world's raffle! A subsistence in the domains of Nature a thing to be raffled for! What a comment, what a satire on our institutions! The conclusion will be, that mankind will hang itself upon a tree. And have all the precepts in all the Bibles taught men only this? and is the last and most admirable invention of the human race only an improved muck-rake? Is this the ground on which Orientals and Occidentals meet? Did God direct us so to get our living, digging where we never planted,—and He would, perchance, reward us with lumps of gold?

God gave the righteous man a certificate entitling him to food and raiment, but the unrighteous man found a facsimile of the same in God's coffers, and appropriated it, and obtained food and raiment like the former. It is one of the most extensive systems of counterfeiting that the world has seen. I did not know that mankind were suffering for want of gold. I have seen a little of it. I know that it is very malleable, but not so malleable as wit. A grain of gold will gild a great surface, but not so much as a grain of wisdom.

The gold-digger in the ravines of the mountains is as much a gambler as his fellow in the saloons of San Francisco. What difference does it make, whether you shake dirt or shake dice? If you win, society is the loser. The gold-digger is the enemy of the honest laborer, whatever checks and compensations there may be. It is not enough to tell me that you worked hard to get your gold. So does the Devil work hard. The way of transgressors may be hard in many respects. The humblest observer who goes to the mines sees and says that gold-digging is of the character of a lottery; the gold thus obtained is not the same thing with the wages of honest toil. But, practically, he forgets what he has seen, for he has seen only the fact, not the principle, and goes into trade there, that is, buys a ticket in what commonly proves another lottery, where the fact is not so obvious.

After reading Hewitt's account of the Australian gold-diggings one evening, I had in my mind's eye, all night, the numerous valleys, with their streams, all cut up with foul pits, from ten to one hundred feet deep, and half a dozen feet across, as close as they can be dug, and partly filled with water,—the locality to which men furiously rush to probe for their fortunes,—uncertain where they shall break ground,—not knowing but the gold is under their camp itself,—sometimes digging one hundred and sixty feet before they strike the vein, or then missing it by a foot,—turned into demons, and regardless of each other's rights, in their thirst for riches,—whole valleys, for thirty miles, suddenly honey-combed by the pits of the miners, so that even hundreds are drowned in them,—standing in water, and covered with mud and clay, they work night and day, dying of exposure and disease. Having read this, and partly forgotten it, I was thinking, accidentally, of my own unsatisfactory life, doing as others do; and with that vision of the diggings still before me, I asked myself, why I might not be washing some gold daily, though it were only the finest particles,—why I might not sink a shaft down to the gold within me, and work that mine. There is a Ballarat, a Bendigo for you,—what though it were a sulky-gully? At any rate, I might pursue some path, however solitary and narrow and crooked, in which I could walk with love and reverence. Wherever a man separates from the multitude, and goes his own way in this mood, there indeed is a fork in the road, though ordinary travellers may see only a gap in the paling. His solitary path across-lots will turn out the higher way of the two.

Men rush to California and Australia as if the true gold were to be found in that direction; but that is to go to the very opposite extreme to where it lies. They go prospecting farther and farther away from the true lead, and are most unfortunate when they think themselves most successful. Is not our native soil auriferous? Does not a stream from the golden mountains flow through our native valley? and has not this for more than geologic ages been bringing down the shining particles and forming the nuggets for us? Yet, strange to tell, if a digger steal away, prospecting for this true gold, into the unexplored solitudes around us, there is no danger that any will dog his steps, and endeavor to supplant him. He may claim and undermine the whole valley even, both the cultivated and the uncultivated portions, his whole life long in peace, for no one will ever dispute his claim. They will not mind his cradles or his toms. He is not confined to a claim twelve feet square, as at Ballarat, but may mine anywhere, and wash the whole wide world in his tom.

Howitt says of the man who found the great nugget which weighed twenty-eight pounds, at the Bendigo diggings in Australia:—"He soon began to drink; got a horse, and rode all about, generally at full gallop, and, when he met people, called out to inquire if they knew who he was, and then kindly informed them that he was 'the bloody wretch that had found the nugget.' At last he rode full speed against a tree, and nearly knocked his brains out." I think, however, there was no danger of that, for he had already knocked his brains out against the nugget. Howitt adds, "He is a hopelessly ruined man." But he is a type of the class. They are all fast men. Hear some of the names of the places where they dig:—"Jackass Flat,"—"Sheep's-Head Gully,"—"Murderer's Bar," etc. Is there no satire in these names? Let them carry their ill-gotten wealth where they will, I am thinking it will still be "Jackass Flat," if not "Murderer's Bar," where they live.

The last resource of our energy has been the robbing of graveyards on the Isthmus of Darien, an enterprise which appears to be but in its infancy; for, according to late accounts, an act has passed its second reading in the legislature of New Granada, regulating this kind of mining; and a correspondent of the "Tribune" writes:—"In the dry season, when the weather will permit of the country being properly prospected, no doubt other rich 'guacas' [that is, graveyards] will be found." To emigrants he says:—"Do not come before December; take the Isthmus route in preference to the Boca del Toro one; bring no useless baggage, and do not cumber yourself with a tent; but a good pair of blankets will be necessary; a pick, shovel, and axe of good material will be almost all that is required": advice which might have been taken from the "Burker's Guide." And he concludes with this line in Italics and small capitals: "If you are doing well at home, STAY THERE," which may fairly be interpreted to mean, "If you are getting a good living by robbing graveyards at home, stay there."

But why go to California for a text? She is the child of New England, bred at her own school and church.

It is remarkable that among all the preachers there are so few moral teachers. The prophets are employed in excusing the ways of men. Most reverend seniors, the illuminati of the age, tell me, with a gracious, reminiscent smile, betwixt an aspiration and a shudder, not to be too tender about these things,—to lump all that, that is, make a lump of gold of it. The highest advice I have heard on these subjects was grovelling. The burden of it was,—It is not worth your while to undertake to reform the world in this particular. Do not ask how your bread is buttered; it will make you sick, if you do,—and the like. A man had better starve at once than lose his innocence in the process of getting his bread. If within the sophisticated man there is not an unsophisticated one, then he is but one of the Devil's angels. As we grow old, we live more coarsely, we relax a little in our disciplines, and, to some extent, cease to obey our finest instincts. But we should be fastidious to the extreme of sanity, disregarding the gibes of those who are more unfortunate than ourselves.

In our science and philosophy, even, there is commonly no true and absolute account of things. The spirit of sect and bigotry has planted its hoof amid the stars. You have only to discuss the problem, whether the stars are inhabited or not, in order to discover it. Why must we daub the heavens as well as the earth? It was an unfortunate discovery that Dr. Kane was a Mason, and that Sir John Franklin was another. But it was a more cruel suggestion that possibly that was the reason why the former went in search of the latter. There is not a popular magazine in this country that would dare to print a child's thought on important subjects without comment. It must be submitted to the D.D.s. I would it were the chickadee-dees.

You come from attending the funeral of mankind to attend to a natural phenomenon. A little thought is sexton to all the world.

I hardly know an intellectual man, even, who is so broad and truly liberal that you can think aloud in his society. Most with whom you endeavor to talk soon come to a stand against some institution in which they appear to hold stock,—that is, some particular, not universal, way of viewing things. They will continually thrust their own low roof, with its narrow skylight, between you and the sky, when it is the unobstructed heavens you would view. Get out of the way with your cobwebs, wash your windows, I say! In some lyceums they tell me that they have voted to exclude the subject of religion. But how do I know what their religion is, and when I am near to or far from it? I have walked into such an arena and done my best to make a clean breast of what religion I have experienced, and the audience never suspected what I was about. The lecture was as harmless as moonshine to them. Whereas, if I had read to them the biography of the greatest scamps in history, they might have thought that I had written the lives of the deacons of their church. Ordinarily, the inquiry is, Where did you come from? or, Where are you going? That was a more pertinent question which I overheard one of my auditors put to another once.—"What does he lecture for?" It made me quake in my shoes.

To speak impartially, the best men that I know are not serene, a world in themselves. For the most part, they dwell in forms, and flatter and study effect only more finely than the rest. We select granite for the underpinning of our houses and barns; we build fences of stone; but we do not ourselves rest on an underpinning of granitic truth, the lowest primitive rock. Our sills are rotten. What stuff is the man made of who is not coexistent in our thought with the purest and subtilest truth? I often accuse my finest acquaintances of an immense frivolity; for, while there are manners and compliments we do not meet, we do not teach one another the lessons of honesty and sincerity that the brutes do, or of steadiness and solidity that the rocks do. The fault is commonly mutual, however; for we do not habitually demand any more of each other.

That excitement about Kossuth, consider how characteristic, but superficial, it was!—only another kind of politics or dancing. Men were making speeches to him all over the country, but each expressed only the thought, or the want of thought, of the multitude. No man stood on truth. They were merely banded together, as usual, one leaning on another, and all together on nothing; as the Hindoos made the world rest on an elephant, the elephant on a tortoise, and the tortoise on a serpent, and had nothing to put under the serpent. For all fruit of that stir we have the Kossuth hat.

Just so hollow and ineffectual, for the most part, is our ordinary conversation. Surface meets surface. When our life ceases to be inward and private, conversation degenerates into mere gossip. We rarely meet a man who can tell us any news which he has not read in a newspaper, or been told by his neighbor; and, for the most part, the only difference between us and our fellow is, that he has seen the newspaper, or been out to tea, and we have not. In proportion as our inward life fails, we go more constantly and desperately to the post-office. You may depend on it, that the poor fellow who walks away with the greatest number of letters, proud of his extensive correspondence, has not heard from himself this long while.

I do not know but it is too much to read one newspaper a week. I have tried it recently, and for so long it seems to me that I have not dwelt in my native region. The sun, the clouds, the snow, the trees say not so much to me. You cannot serve two masters. It requires more than a day's devotion to know and to possess the wealth of a day.

We may well be ashamed to tell what things we have read or heard in our day. I do not know why my news should be so trivial,—considering what one's dreams and expectations are, why the developments should be so paltry. The news we hear, for the most part, is not news to our genius. It is the stalest repetition. You are often tempted to ask, why such stress is laid on a particular experience which you have had,—that, after twenty-five years, you should meet Hobbins Registrar of Deeds, again on the sidewalk. Have you not budged an inch, then? Such is the daily news. Its facts appear to float in the atmosphere, insignificant as the sporules of fungi, and impinge on some neglected thallus, or surface of our minds, which affords a basis for them, and hence a parasitic growth. We should wash ourselves clean of such news. Of what consequence, though our planet explode, if there is no character involved in the explosion? In health we have not the least curiosity about such events. We do not live for idle amusement. I would not run round a corner to see the world blow up.

All summer, and far into the autumn, perchance, you unconsciously went by the newspapers and the news, and now you find it was because the morning and the evening were full of news to you. Your walks were full of incidents. You attended, not to the affairs of Europe, but to your own affairs in Massachusetts fields. If you chance to live and move and have your being in that thin stratum in which the events that make the news transpire,—thinner than the paper on which it is printed,—then these things will fill the world for you; but if you soar above or dive below that plane, you cannot remember nor be reminded of them. Really to see the sun rise or go down every day, so to relate ourselves to a universal fact, would preserve us sane forever. Nations! What are nations? Tartars, and Huns, and Chinamen! Like insects, they swarm. The historian strives in vain to make them memorable. It is for want of a man that there are so many men. It is individuals that populate the world. Any man thinking may say with the Spirit of Lodin,—

"I look down from my height on nations, And they become ashes before me;— Calm is my dwelling in the clouds; Pleasant are the great fields of my rest."

Pray, let us live without being drawn by dogs, Esquimaux-fashion, tearing over hill and dale, and biting each other's ears.

Not without a slight shudder at the danger, I often perceive how near I had come to admitting into my mind the details of some trivial affair,—the news of the street; and I am astonished to observe how willing men are to lumber their minds with such rubbish,—to permit idle rumors and incidents of the most insignificant kind to intrude on ground which should be sacred to thought. Shall the mind be a public arena, where the affairs of the street and the gossip of the tea-table chiefly are discussed? Or shall it be a quarter of heaven itself,—an hypaethral temple, consecrated to the service of the gods? I find it so difficult to dispose of the few facts which to me are significant, that I hesitate to burden my attention with those which are insignificant, which only a divine mind could illustrate. Such is, for the most part, the news in newspapers and conversation. It is important to preserve the mind's chastity in this respect. Think of admitting the details of a single case of the criminal court into our thoughts, to stalk profanely through their very sanctum sanctorum for an hour, ay, for many hours! to make a very bar-room of the mind's inmost apartment, as if for so long the dust of the street had occupied us,—the very street itself, with all its travel, its bustle, and filth had passed through our thoughts' shrine! Would it not be an intellectual and moral suicide? When I have been compelled to sit spectator and auditor in a court-room for some hours, and have seen my neighbors, who were not compelled, stealing in from time to time, and tiptoeing about with washed hands and faces, it has appeared to my mind's eye, that, when they took off their hats, their ears suddenly expanded into vast hoppers for sound, between which even their narrow heads were crowded. Like the vanes of windmills, they caught the broad, but shallow stream of sound, which, after a few titillating gyrations in their coggy brains, passed out the other side. I wondered if, when they got home, they were as careful to wash their ears as before their hands and faces. It has seemed to me, at such a time, that the auditors and the witnesses, the jury and the counsel, the judge and the criminal at the bar,—if I may presume him guilty before he is convicted,—were all equally criminal, and a thunderbolt might be expected to descend and consume them all together.

By all kinds of traps and sign-boards, threatening the extreme penalty of the divine law, exclude such trespassers from the only ground which can be sacred to you. It is so hard to forget what it is worse than useless to remember! If I am to be a thoroughfare, I prefer that it be of the mountain-brooks, the Parnassian streams, and not the town-sewers. There is inspiration, that gossip which comes to the ear of the attentive mind from the courts of heaven. There is the profane and stale revelation of the bar-room and the police court. The same ear is fitted to receive both communications. Only the character of the hearer determines to which it shall be open, and to which closed. I believe that the mind can be permanently profaned by the habit of attending to trivial things, so that all our thoughts shall be tinged with triviality. Our very intellect shall be macadamized, as it were,—its foundation broken into fragments for the wheels of travel to roll over; and if you would know what will make the most durable pavement, surpassing rolled stones, spruce blocks, and asphaltum, you have only to look into some of our minds which have been subjected to this treatment so long.

If we have thus desecrated ourselves,—as who has not?—the remedy will be by wariness and devotion to reconsecrate ourselves, and make once more a fane of the mind. We should treat our minds, that is, ourselves, as innocent and ingenuous children, whose guardians we are, and be careful what objects and what subjects we thrust on their attention. Read not the Times. Read the Eternities. Conventionalities are at length as bad as impurities. Even the facts of science may dust the mind by their dryness, unless they are in a sense effaced each morning, or rather rendered fertile by the dews of fresh and living truth. Knowledge does not come to us by details, but in flashes of light from heaven. Yes, every thought that passes through the mind helps to wear and tear it, and to deepen the ruts, which, as in the streets of Pompeii, evince how much it has been used. How many things there are concerning which we might well deliberate, whether we had better know them,—had better let their peddling-carts be driven, even at the slowest trot or walk, over that bridge of glorious span by which we trust to pass at last from the farthest brink of time to the nearest shore of eternity! Have we no culture, no refinement,—but skill only to live coarsely and serve the Devil?—to acquire a little worldly wealth, or fame, or liberty, and make a false show with it, as if we were all husk and shell, with no tender and living kernel to us? Shall our institutions be like those chestnut-burs which contain abortive nuts, perfect only to prick the fingers?

America is said to be the arena on which the battle of freedom is to be fought; but surely it cannot be freedom in a merely political sense that is meant. Even if we grant that the American has freed himself from a political tyrant, he is still the slave of an economical and moral tyrant. Now that the republic—the res-publica—has been settled, it is time to look after the res-privata,—the private state,—to see, as the Roman senate charged its consuls, "ne quid res-PRIVATA detrimenti caperet," that the private state receive no detriment.

Do we call this the land of the free? What is it to be free from King George and continue the slaves of King Prejudice? What is it to be born free and not to live free? What is the value of any political freedom, but as a means to moral freedom? Is it a freedom to be slaves, or a freedom to be free, of which we boast? We are a nation of politicians, concerned about the outmost defences only of freedom. It is our children's children who may perchance be really free. We tax ourselves unjustly. There is a part of us which is not represented. It is taxation without representation. We quarter troops, we quarter fools and cattle of all sorts upon ourselves. We quarter our gross bodies on our poor souls, till the former eat up all the latter's substance.

With respect to a true culture and manhood, we are essentially provincial still, not metropolitan,—mere Jonathans. We are provincial, because we do not find at home our standards,—because we do not worship truth, but the reflection of truth,—because we are warped and narrowed by an exclusive devotion to trade and commerce and manufactures and agriculture and the like, which are but means, and not the end.

So is the English Parliament provincial. Mere country-bumpkins, they betray themselves, when any more important question arises for them to settle, the Irish question, for instance,—the English question why did I not say? Their natures are subdued to what they work in. Their "good breeding" respects only secondary objects. The finest manners in the world are awkwardness and fatuity, when contrasted with a finer intelligence. They appear but as the fashions of past days,—mere courtliness, knee-buckles and small-clothes, out of date. It is the vice, but not the excellence of manners, that they are continually being deserted by the character; they are cast-off clothes or shells, claiming the respect which belonged to the living creature. You are presented with the shells instead of the meat, and it is no excuse generally, that, in the case of some fishes, the shells are of more worth than the meat. The man who thrusts his manners upon me does as if he were to insist on introducing me to his cabinet of curiosities, when I wished to see himself. It was not in this sense that the poet Decker called Christ "the first true gentleman that ever breathed." I repeat that in this sense the most splendid court in Christendom is provincial, having authority to consult about Trans-alpine interests only, and not the affairs of Rome. A praetor or proconsul would suffice to settle the questions which absorb the attention of the English Parliament and the American Congress.

Government and legislation! these I thought were respectable professions. We have heard of heaven-born Numas, Lycurguses, and Solons, in the history of the world, whose names at least may stand for ideal legislators; but think of legislating to regulate the breeding of slaves, or the exportation of tobacco! What have divine legislators to do with the exportation or the importation of tobacco? what humane ones with the breeding of slaves? Suppose you were to submit the question to any son of God,—and has He no children in the nineteenth century? is it a family which is extinct?—in what condition would you get it again? What shall a State like Virginia say for itself at the last day, in which these have been the principal, the staple productions? What ground is there for patriotism in such a State? I derive my facts from statistical tables which the States themselves have published.

A commerce that whitens every sea in quest of nuts and raisins, and makes slaves of its sailors for this purpose! I saw, the other day, a vessel which had been wrecked, and many lives lost, and her cargo of rags, juniper-berries, and bitter almonds were strewn along the shore. It seemed hardly worth the while to tempt the dangers of the sea between Leghorn and New York for the sake of a cargo of juniper-berries and bitter almonds. America sending to the Old World for her bitters! Is not the sea-brine, is not shipwreck, bitter enough to make the cup of life go down here? Yet such, to a great extent, is our boasted commerce; and there are those who style themselves statesmen and philosophers who are so blind as to think that progress and civilization depend on precisely this kind of interchange and activity,—the activity of flies about a molasses-hogshead. Very well, observes one, if men were oysters. And very well, answer I, if men were mosquitoes.

Lieutenant Herndon, whom our Government sent to explore the Amazon, and, it is said, to extend the area of Slavery, observed that there was wanting there "an industrious and active population, who know what the comforts of life are, and who have artificial wants to draw out the great resources of the country." But what are the "artificial wants" to be encouraged? Not the love of luxuries, like the tobacco and slaves of, I believe, his native Virginia, nor the ice and granite and other material wealth of our native New England; nor are "the great resources of a country" that fertility or barrenness of soil which produces these. The chief want, in every State that I have been into, was a high and earnest purpose in its inhabitants. This alone draws out "the great resources" of Nature, and at, last taxes her beyond her resources; for man naturally dies out of her. When we want culture more than potatoes, and illumination more than sugar-plums, then the great resources of a world are taxed and drawn out, and the result, or staple production, is, not slaves, nor operatives, but men,—those rare fruits called heroes, saints, poets, philosophers, and redeemers.

In short, as a snow-drift is formed where there is a lull in the wind, so, one would say, where there is a lull of truth, an institution springs up. But the truth blows right on over it, nevertheless, and at length blows it down.

What is called politics is comparatively something so superficial and inhuman, that, practically, I have never fairly recognized that it concerns me at all. The newspapers, I perceive, devote some of their columns specially to politics or government without charge; and this, one would say, is all that saves it; but, as I love literature, and to some extent, the truth also, I never read those columns at any rate. I do not wish to blunt my sense of right so much. I have not got to answer for having read a single President's Message. A strange age of the world this, when empires, kingdoms, and republics come a-begging to a private man's door, and utter their complaints at his elbow! I cannot take up a newspaper but I find that some wretched government or other, hard pushed, and on its last legs, is interceding with me, the reader, to vote for it,—mere importunate than an Italian beggar; and if I have a mind to look at its certificate, made, perchance, by some benevolent merchant's clerk, or the skipper that brought it over, for it cannot speak a word of English itself, I shall probably read of the eruption of some Vesuvius, or the overflowing of some Po, true or forged, which brought it into this condition. I do not hesitate, in such a case, to suggest work, or the almshouse; or why not keep its castle in silence, as I do commonly? The poor President, what with preserving his popularity and doing his duty, is completely bewildered. The newspapers are the ruling power. Any other government is reduced to a few marines at Fort Independence. If a man neglects to read the Daily Times, Government will go down on its knees to him, for this is the only treason in these days.

Those things which now most engage the attention of men, as politics and the daily routine, are, it is true, vital functions of human society, but should be unconsciously performed, like the corresponding functions of the physical body. They are infra-human, a kind of vegetation. I sometimes awake to a half-consciousness of them going on about me, as a man may become conscious of some of the processes of digestion in a morbid state, and so have the dyspepsia, as it is called. It is as if a thinker submitted himself to be rasped by the great gizzard of creation. Politics is, as it were, the gizzard of society, full of grit and gravel, and the two political parties are its two opposite halves,—sometimes split into quarters, it may be, which grind on each other. Not only individuals, but States, have thus a confirmed dyspepsia, which expresses itself, you can imagine by what sort of eloquence. Thus our life is not altogether a forgetting, but also, alas! to a great extent, a remembering of that which we should never have been conscious of, certainly not in our waking hours. Why should we not meet, not always as dyspeptics, to tell our bad dreams, but sometimes as eupeptics, to congratulate each other on the ever glorious morning? I do not make an exorbitant demand, surely.

* * * * *

BARBARA FRIETCHIE.

Up from the meadows rich with corn, Clear in the cool September morn,

The clustered spires of Frederick stand Green-walled by the hills of Maryland.

Round about them orchards sweep, Apple- and peach-tree fruited deep,

Fair as a garden of the Lord To the eyes of the famished rebel horde,

On that pleasant morn of the early fall When Lee marched over the mountain-wall,—

Over the mountains winding down, Horse and foot, into Frederick town.

Forty flags with their silver stars, Forty flags with their crimson bars, Flapped in the morning wind: the sun Of noon looked down, and saw not one.

Up rose old Barbara Frietchie then, Bowed with her fourscore years and ten;

Bravest of all in Frederick town, She took up the flag the men hauled down;

In her attic-window the staff she set, To show that one heart was loyal yet.

Up the street came the rebel tread, Stonewall Jackson riding ahead.

Under his slouched hat left and right He glanced: the old flag met his sight.

"Halt!"—the dust-brown ranks stood fast "Fire!"—out blazed the rifle-blast.

It shivered the window, pane and sash; It rent the banner with seam and gash.

Quick, as it fell, from the broken staff Dame Barbara snatched the silken scarf;

She leaned far out on the window-sill, And shook it forth with a royal will.

"Shoot, if you must, this old gray head, But spare your country's flag," she said.

A shade of sadness, a blush of shame, Over the face of the leader came;

The nobler nature within him stirred To life at that woman's deed and word:

"Who touches a hair of yon gray head Dies like a dog! March on!" he said.

All day long through Frederick street Sounded the tread of marching feet:

All day long that free flag tossed Over the heads of the rebel host.

Ever its torn folds rose and fell On the loyal winds that loved it well;

And through the hill-gaps sunset light Shone over it with a warm good-night.

Barbara Frietchie's work is o'er, And the Rebel rides on his raids no more.

Honor to her! and let a tear Fall, for her sake, on Stonewall's bier.

Over Barbara Frietchie's grave Flag of Freedom and Union, wave!

Peace and order and beauty draw Round thy symbol of light and law;

And ever the stars above look down On thy stars below in Frederick town!

* * * * *

A LETTER TO THOMAS CARLYLE.

SIR,—You have Homered it of late in a small way, one sees. You profess to sing the purport of our national struggle. "South chooses to hire its servants for life, rather than by the day, month, or year; North bludgeons the Southern brain to prevent the same": that, you say, is the American Iliad in a Nutshell. In a certain sense, more's the pity, it must be supposed that you speak correctly; but be assured that this is the American Iliad in no other nutshell than your private one,—in those too contracted cerebral quarters to which, with respect to our matters, your powerful intelligence, under such prolonged and pitiless extremes of dogmatic compression, has at last got reduced.

Seriously, not in any trivial wilfulness of retort, I accuse you of a narrowness and pettiness of understanding with regard to America. Give me leave to "wrestle a fall" with you on this theme. And as I can with but twoscore years match your threescore and five, let me entreat of your courtesy to set that circumstance aside, and to constitute me, for the nonce, your equal in age and privilege of speech. For I must wrestle to-day in earnest!

You are a great nature, a great writer, and a man of piercing intellect: he is a jack or a dunce that denies it. But of you, more than of most men at all your equals in intellectual resource, it may be said that yours is not a spherical or universal, but a special and linear intelligence,—of great human depth and richness, but special nevertheless. Of a particular order of truths you are an incomparable champion; but always you are the champion and on the field, always your genius has its visor down, and glares through a loop-hole with straitened intentness of vision. A particular sort of errors and falsities you can track with the scent of a blood-hound, and with a speed and bottom not surpassed, if equalled; but the Destinies have put the nose of your genius to the ground, and sent it off for good and all upon a particular trail. You sound, indeed, before your encounter, such a thrilling war-note as turns the cripple's crutch to an imaginary lance; you open on your quarry with such a cry as kindles a huntsman's heart beneath the bosoms of nursing mothers. No living writer possesses the like fascination. Yet, in truth, we should all have tired of your narrow stringency long ago, did there not run in the veins of your genius so rich and ruddy a human blood. The profoundness of your interest in man, and the masterly way in which you grasp character, give to your thought an inner quality of centrality and wholeness, despite the dogmatic partiality of its shaping at your hands. And so your enticement continues, intensely partial though it be.

Continues,—but with growing protest, and growing ground for it. For, to speak the truth, by your kind permission, without reserve, you are beginning to suffer from yourself. You are threatening to perish of too much Thomas Carlyle, I venture to caution you against that tremendous individual. He is subduing your genius to his own special humors; he is alloying your mental activity, to a fearful degree, with dogmatic prepossession; he is making you an intellectual routinier, causing thereby an infiltration of that impurity of which all routine at last dies. For years we that love you most have seen that you were ceasing more and more to hold open, fresh relations with truth,—that you were straitening and hardening into the linear, rigid eagerness of the mere propagandist. You have, if I may so speak, been turning all your front-head into back-head, giving to your cerebral powers the characters of preappointed, automatic action, which are proper to the cerebellum. It cannot be denied that you have thus acquired a remarkable, machine-like simplicity, force, and constancy of mental action,—your brain-wheels spinning away with such a steam-engine whirr as one cannot but admire; but, on the other hand, as was inevitable, you have become astonishingly insensitive to all truths, save those with which you are established in organic connection; nor could the products of Manchester mills be bargained for beforehand with more certainty than the results of your intellectual activity. You can be silent,—I venture to assert so much; but if you speak at all, we know perfectly well what description of fabric must come from your loom.

It does not, therefore, surprise us, does not clash with our sense of your native greatness, that for our particular Iliad you prove a very nutshell Homer indeed. For I must not disguise it from you that this is exactly the case. It was Homerus in nuce first; and the pitiful purport of the epic results less from any smallness in the action celebrated than from that important law, not, perhaps, wholly new to your own observation, which forbids a pint-measure to contain more than a pint, though you dip it full from the ocean itself.

You are great, but not towards us Americans. Towards us you are little and insignificant and superfluous. Your eyes, though of wondrous efficacy in their way, blink in our atmosphere like those of an owl in broad sunlight; and if you come flying here, it is the privilege of the smallest birds—of which you are quite at liberty to esteem me one—to pester you back into your medieval twilight.

Shall I try to tell you why you can have no right to judge us and our affairs? By your leave, then, and briefly.

There is a spiritual nature of man, which is ever and everywhere the same; and, through the necessary presence of this in every human being, there is a common sense and a common conscience, which make each man one with all others. Here in America we are seeking to give the force of political sovereignty to this common and unitive nature,—assuming that all political problems are at last questions of simple justice, courage, good sense, and fellow-feeling, which any sound heart and healthy intelligence may appreciate.

On the other hand, there is the truth of spiritual Rank or Degree,—that one man may be immensely superior in human quality to another. This is the truth that is most powerfully present to your mind, and you would constitute government strictly, if not solely, in the light of it. To this you are impelled by the peculiar quality of your genius, which is so purely biographical, so inevitably drawn to special personalities, that you can hardly conceive of history otherwise than as a record of personal influence.

We assume, then, as a basis, common sense; you, uncommon sense. We assume Unity or Identity; you assume Difference, and seek to reconstitute unity only through mastership on the one hand and reverent obedience on the other. We do not deny Difference; we recognize the truth of spiritual Degree; we merely elect the common element as the material out of which to constitute, and the force by which to operate, the State.

Now my judgment is, that either the truth of a common Manhood or the truth of spiritual Rank may be made primary in a State, and that with admirable results, provided it be duly allied and tempered with its opposite. For these opposites I hold to be correlative and polaric, each required by the other. But chasm is worse than indistinction; and he that breaks the circle of human fellowship is more mischievous than he who blurs the hues of gradation.

I affirm, then, that America has a grand spiritual fact at the base of her political system. But you are the prophet of an opposite order of truths. And you are so intensely the partisan of your pole, that you have not a moment's patience with anything else, above all with an opposite partiality. And wanting sympathy and patience with it, you equally want apprehension of its meaning.

But this is not all. An awful shadow accompanies the brilliant day of your genius. That dark humor of yours, that woful demon from whose companionship, by the law of your existence, you cannot be free, tolls funeral-bells and chants the dirges of death in your ears forever. What your faith does not take with warmth to its bosom it must spurn violently away; where you cannot hope strongly, you must vehemently despair; what your genius does not illumine to your heart it must bury as in shadows of eternal night. It being, therefore, of the nature of your mind to shine powerfully on the eminences of mankind, it became in consequence no less its nature to call up over the broad levels a black fog that even its own eye could not penetrate. Thus with you, if I understand you rightly, the common and the fateful are nearly one and the same; the Good is to you an exceptional energy which struggles up from the level forces of the universe. Is not your conception of human existence nearly this: a perpetual waste deluge, and here and there some Noah in his ark above it?

There is noble truth to be seen from this point of view,—truth to which America also will have to attend. But being intensely limited to this sole point of view, you are utterly without eye for the whole significance of our national life. You are not only at the opposite pole from us, but your whole heart and intelligence are included in the currents of that polaric opposition.

Still further. I think, that, having made out its scheme of thought, your mind soon contracts a positive demand even for the evil conditions which, in your estimation, made that scheme necessary. To illustrate. A man is roused at night, and sent flying for a physician in some sudden and terrible emergency. He returns, broken-winded, to learn that it was altogether a false alarm. It is quite possible that his first emotion, on receiving this intelligence, will not be pleasure, but indignation; he may feel that somebody ought to be sick, since he has been at such pains. Pardon me, if I think your position not wholly dissimilar. It seems to me to have become an imperative requisition of your mind that nine-tenths of mankind should be fools. They must be so; else you have no place for them in your system, and know not what to do with them. As fools, you have full arrangements made for their accommodation. Some hero, some born ruler of men, is to come forth (out of your books) and reduce them to obedience, and lord it over them in a most useful manner. But if they will not be fools, if they contumaciously refuse to be fools, they disturb the necessary conditions of kingship, and, of course, deserve much reprobation. I do not, therefore, feel myself unjust to you in saying, that, the better the American people behave, in consistency with their political traditions and customary modes of thought, the less you are able to be pleased with them. If they demean themselves as fools and incapables, (as they sometimes do,) they bring grist to your mill; but if they show wisdom, courage, and constancy, they leave you to stand at your mill-doors and grumble for want of toll,—as in the nutshell-epic aforesaid.

Well, there are many foolish and some wise, and I, for one, could heartily wish both classes more justly placed; for he who styles me an extreme intrepid democrat pays me a compliment to which I have no claim. While, then, by "kingship" you meant something human and noble, while I could deem the command you coveted for strong and wise men to be somewhat which should lift the weak and unwise above the range of their own force and intelligence, I held your prophesying in high esteem, and readily pardoned any excesses of expression into which your prophetic afflatus (being Scotch) might betray you.

But your appetite for kingship seems to have gained in strength while it lost in delicacy and moral significance, till it has become an insatiable craving, which disdains not to batten on very vile garbage. If one rule, and another be ruled, and if the domination be open, frank, and vigorous, you seem to feast on the fact, be this domination as selfish in its nature and as brutal in its form as it may. Whether its aim be to uplift or to degrade its subjects, whether it be clean or filthy, of heaven or of hell, a stress of generous purpose or a mere emphasis of egotism,—what pause do you make to inquire concerning this? The appearance is, that any sovereignty, in these democratic days, is over-welcome to your hunger to admit of pause; and a rule, whose undisguised aim is, not to supplement the strength of the weak, but to pillage them of its product, not to lend the ignorant a wisdom above their own, but to make their ignorance perpetual as a source of pecuniary profit to their masters, may reckon upon your succors whenever succors are needed.

Hence your patronage of our slavery. Hence your effort to commend it by a description so incomparably false, that, though one should laugh derision at it from Christmas to Candlemas, he would not laugh enough. "Hiring servants for life,"—that is the most intrepid lucus a non lucendo of the century. It fairly takes one's breath away. It is stunning, ravishing. One can but cry, on recovering his wind,—Hear, O Caucus, and give ear, O Mock-Auction! ye railway Hudsons, tricksters, impostors, ye demagogues that love the people in stump-speeches at $—— per year, ye hired bravos of the bar that stab justice in the dark, ye Jesuit priests that "lie for God," listen all, and learn how to do it! What are your timid devices, compared with this of benumbing your adversary at the start by an outright electric shock of untruth? But a man must be supported by a powerful sense of sincerity to be capable of a statement so royally false that the truth itself shall look tame and rustic beside it.