—I have been putting into shape, according to his request, some further passages from the Young Astronomer's manuscript, some of which the reader will have a chance to read if he is so disposed. The conflict in the young man's mind between the desire for fame and the sense of its emptiness as compared with nobler aims has set me thinking about the subject from a somewhat humbler point of view. As I am in the habit of telling you, Beloved, many of my thoughts, as well as of repeating what was said at our table, you may read what follows as if it were addressed to you in the course of an ordinary conversation, where I claimed rather more than my share, as I am afraid I am a little in the habit of doing.

I suppose we all, those of us who write in verse or prose, have the habitual feeling that we should like to be remembered. It is to be awake when all of those who were round us have been long wrapped in slumber. It is a pleasant thought enough that the name by which we have been called shall be familiar on the lips of those who come after us, and the thoughts that wrought themselves out in our intelligence, the emotions that trembled through our frames, shall live themselves over again in the minds and hearts of others.

But is there not something of rest, of calm, in the thought of gently and gradually fading away out of human remembrance? What line have we written that was on a level with our conceptions? What page of ours that does not betray some weakness we would fain have left unrecorded? To become a classic and share the life of a language is to be ever open to criticisms, to comparisons, to the caprices of successive generations, to be called into court and stand a trial before a new jury, once or more than once in every century. To be forgotten is to sleep in peace with the undisturbed myriads, no longer subject to the chills and heats, the blasts, the sleet, the dust, which assail in endless succession that shadow of a man which we call his reputation. The line which dying we could wish to blot has been blotted out for us by a hand so tender, so patient, so used to its kindly task, that the page looks as fair as if it had never borne the record of our infirmity or our transgression. And then so few would be wholly content with their legacy of fame. You remember poor Monsieur Jacques's complaint of the favoritism shown to Monsieur Berthier,—it is in that exquisite "Week in a French Country-House." "Have you seen his room? Have you seen how large it is? Twice as large as mine! He has two jugs, a large one and a little one. I have only one small one. And a tea-service and a gilt Cupid on the top of his looking-glass." The famous survivor of himself has had his features preserved in a medallion, and the slice of his countenance seems clouded with the thought that it does not belong to a bust; the bust ought to look happy in its niche, but the statue opposite makes it feel as if it had been cheated out of half its personality, and the statue looks uneasy because another stands on a loftier pedestal. But "Ignotus" and "Miserrimus" are of the great majority in that vast assembly, that House of Commons whose members are all peers, where to be forgotten is the standing rule. The dignity of a silent memory is not to be undervalued. Fame is after all a kind of rude handling, and a name that is often on vulgar lips seems to borrow something not to be desired, as the paper money that passes from hand to hand gains somewhat which is a loss thereby. O sweet, tranquil refuge of oblivion, so far as earth is concerned, for us poor blundering, stammering, misbehaving creatures who cannot turn over a leaf of our life's diary without feeling thankful that its failure can no longer stare us in the face! Not unwelcome shall be the baptism of dust which hides forever the name that was given in the baptism of water! We shall have good company whose names are left unspoken by posterity. "Who knows whether the best of men be known, or whether there be not more remarkable persons forgot than any that stand remembered in the known account of time? The greater part must be content to be as though they had not been; to be found in the register of God, not in the record of man. Twenty-seven names make up the first story before the flood, and the recorded names ever since contain not one living century."

I have my moods about such things as the Young Astronomer has, as we all have. There are times when the thought of becoming utterly nothing to the world we knew so well and loved so much is painful and oppressive; we gasp as if in a vacuum, missing the atmosphere of life we have so long been in the habit of breathing. Not the less are there moments when the aching need of repose comes over us and the requiescat in pace, heathen benediction as it is, sounds more sweetly in our ears than all the promises that Fame can hold out to us.

I wonder whether it ever occurred to you to reflect upon another horror there must be in leaving a name behind you. Think what a horrid piece of work the biographers make of a man's private history! Just imagine the subject of one of those extraordinary fictions called biographies coming back and reading the life of himself, written very probably by somebody or other who thought he could turn a penny by doing it, and having the pleasure of seeing

"His little bark attendant sail, Pursue the triumph and partake the gale."

The ghost of the person condemned to walk the earth in a biography glides into a public library, and goes to the shelf where his mummied life lies in its paper cerements. I can see the pale shadow glancing through the pages and hear the comments that shape themselves in the bodiless intelligence as if they were made vocal by living lips.

"Born in July, 1776!" And my honored father killed at the battle of Bunker Hill! Atrocious libeller! to slander one's family at the start after such a fashion!

"The death of his parents left him in charge of his Aunt Nancy, whose tender care took the place of those parental attentions which should have guided and protected his infant years, and consoled him for the severity of another relative."

—Aunt Nancy! It was Aunt Betsey, you fool! Aunt Nancy used to—she has been dead these eighty years, so there is no use in mincing matters—she used to keep a bottle and a stick, and when she had been tasting a drop out of the bottle the stick used to come off the shelf and I had to taste that. And here she is made a saint of, and poor Aunt Betsey, that did everything for me, is slandered by implication as a horrid tyrant.

"The subject of this commemorative history was remarkable for a precocious development of intelligence. An old nurse who saw him at the very earliest period of his existence is said to have spoken of him as one of the most promising infants she had seen in her long experience. At school he was equally remarkable, and at a tender age he received a paper adorned with a cut, inscribed REWARD OF MERIT."

—I don't doubt the nurse said that,—there were several promising children born about that time. As for cuts, I got more from the schoolmaster's rattan than in any other shape. Didn't one of my teachers split a Gunter's scale into three pieces over the palm of my hand? And didn't I grin when I saw the pieces fly? No humbug, now, about my boyhood!

"His personal appearance was not singularly prepossessing. Inconspicuous in stature and unattractive in features."

—You misbegotten son of an ourang and grandson of an ascidian (ghosts keep up with science, you observe), what business have you to be holding up my person to the contempt of my posterity? Haven't I been sleeping for this many a year in quiet, and don't the dandelions and buttercups look as yellow over me as over the best-looking neighbor I have in the dormitory? Why do you want to people the minds of everybody that reads your good-for-nothing libel which you call a "biography" with your impudent caricatures of a man who was a better-looking fellow than yourself, I 'll bet you ten to one, a man whom his Latin tutor called fommosus puer when he was only a freshman? If that's what it means to make a reputation,—to leave your character and your person, and the good name of your sainted relatives, and all you were, and all you had and thought and felt, so far as can be gathered by digging you out of your most private records, to be manipulated and bandied about and cheapened in the literary market as a chicken or a turkey or a goose is handled and bargained over at a provision stall, is n't it better to be content with the honest blue slate-stone and its inscription informing posterity that you were a worthy citizen and a respected father of a family?

—I should like to see any man's biography with corrections and emendations by his ghost. We don't know each other's secrets quite so well as we flatter ourselves we do. We don't always know our own secrets as well as we might. You have seen a tree with different grafts upon it, an apple or a pear tree we will say. In the late summer months the fruit on one bough will ripen; I remember just such a tree, and the early ripening fruit was the Jargonelle. By and by the fruit of another bough will begin to come into condition; the lovely Saint Michael, as I remember, grew on the same stock as the Jargonelle in the tree I am thinking of; and then, when these have all fallen or been gathered, another, we will say the Winter Nelis, has its turn, and so out of the same juices have come in succession fruits of the most varied aspects and flavors. It is the same thing with ourselves, but it takes us a long while to find it out. The various inherited instincts ripen in succession. You may be nine tenths paternal at one period of your life, and nine tenths maternal at another. All at once the traits of some immediate ancestor may come to maturity unexpectedly on one of the branches of your character, just as your features at different periods of your life betray different resemblances to your nearer or more remote relatives.

But I want you to let me go back to the Bunker Hill Monument and the dynasty of twenty or thirty centuries whose successive representatives are to sit in the gate, like the Jewish monarchs, while the people shall come by hundreds and by thousands to visit the memorial shaft until the story of Bunker's Hill is as old as that of Marathon.

Would not one like to attend twenty consecutive soirees, at each one of which the lion of the party should be the Man of the Monument, at the beginning of each century, all the way, we will say, from Anno Domini 2000 to Ann. Dom. 4000,—or, if you think the style of dating will be changed, say to Ann. Darwinii (we can keep A. D. you see) 1872? Will the Man be of the Indian type, as President Samuel Stanhope Smith and others have supposed the transplanted European will become by and by? Will he have shortened down to four feet and a little more, like the Esquimaux, or will he have been bred up to seven feet by the use of new chemical diets, ozonized and otherwise improved atmospheres, and animal fertilizers? Let us summon him in imagination and ask him a few questions.

Is n't it like splitting a toad out of a rock to think of this man of nineteen or twenty centuries hence coming out from his stony dwelling-place and speaking with us? What are the questions we should ask him? He has but a few minutes to stay. Make out your own list; I will set down a few that come up to me as I write.

—What is the prevalent religious creed of civilization?

—Has the planet met with any accident of importance?

—How general is the republican form of government?

—Do men fly yet?

—Has the universal language come into use?

—Is there a new fuel since the English coal-mines have given out?

—Is the euthanasia a recognized branch of medical science?

—Is the oldest inhabitant still living?

—Is the Daily Advertiser still published?

—And the Evening Transcript?

—Is there much inquiry for the works of a writer of the nineteenth century (Old Style) by—the name of—of—

My tongue cleaves to the roof of my mouth. I cannot imagine the putting of that question without feeling the tremors which shake a wooer as he falters out the words the answer to which will make him happy or wretched.

Whose works was I going to question him about, do you ask me? Oh, the writings of a friend of mine, much esteemed by his relatives and others. But it's of no consequence, after all; I think he says he does not care much for posthumous reputation.

I find something of the same interest in thinking about one of the boarders at our table that I find in my waking dreams concerning the Man of the Monument. This personage is the Register of Deeds. He is an unemotional character, living in his business almost as exclusively as the Scarabee, but without any of that eagerness and enthusiasm which belong to our scientific specialist. His work is largely, principally, I may say, mechanical. He has developed, however, a certain amount of taste for the antiquities of his department, and once in a while brings out some curious result of his investigations into ancient documents. He too belongs to a dynasty which will last as long as there is such a thing as property in land and dwellings. When that is done away with, and we return to the state of villanage, holding our tenement-houses, all to be of the same pattern, of the State, that is to say, of the Tammany Ring which is to take the place of the feudal lord,—the office of Register of Deeds will, I presume, become useless, and the dynasty will be deposed.

As we grow older we think more and more of old persons and of old things and places. As to old persons, it seems as if we never know how much they have to tell until we are old ourselves and they have been gone twenty or thirty years. Once in a while we come upon some survivor of his or her generation that we have overlooked, and feel as if we had recovered one of the lost books of Livy or fished up the golden candlestick from the ooze of the Tiber. So it was the other day after my reminiscences of the old gambrel-roofed house and its visitors. They found an echo in the recollections of one of the brightest and liveliest of my suburban friends, whose memory is exact about everything except her own age, which, there can be no doubt, she makes out a score or two of years more than it really is. Still she was old enough to touch some lights—and a shadow or two—into the portraits I had drawn, which made me wish that she and not I had been the artist who sketched the pictures. Among the lesser regrets that mingle with graver sorrows for the friends of an earlier generation we have lost, are our omissions to ask them so many questions they could have answered easily enough, and would have been pleased to be asked. There! I say to myself sometimes, in an absent mood, I must ask her about that. But she of whom I am now thinking has long been beyond the reach of any earthly questioning, and I sigh to think how easily I could have learned some fact which I should have been happy to have transmitted with pious care to those who are to come after me. How many times I have heard her quote the line about blessings brightening as they take their flight, and how true it proves in many little ways that one never thinks of until it is too late.

The Register of Deeds is not himself advanced in years. But he borrows an air of antiquity from the ancient records which are stored in his sepulchral archives. I love to go to his ossuary of dead transactions, as I would visit the catacombs of Rome or Paris. It is like wandering up the Nile to stray among the shelves of his monumental folios. Here stands a series of volumes, extending over a considerable number of years, all of which volumes are in his handwriting. But as you go backward there is a break, and you come upon the writing of another person, who was getting old apparently, for it is beginning to be a little shaky, and then you know that you have gone back as far as the last days of his predecessor. Thirty or forty years more carry you to the time when this incumbent began the duties of his office; his hand was steady then; and the next volume beyond it in date betrays the work of a still different writer. All this interests me, but I do not see how it is going to interest my reader. I do not feel very happy about the Register of Deeds. What can I do with him? Of what use is he going to be in my record of what I have seen and heard at the breakfast-table? The fact of his being one of the boarders was not so important that I was obliged to speak of him, and I might just as well have drawn on my imagination and not allowed this dummy to take up the room which another guest might have profitably filled at our breakfast-table.

I suppose he will prove a superfluity, but I have got him on my hands, and I mean that he shall be as little in the way as possible. One always comes across people in actual life who have no particular business to be where we find them, and whose right to be at all is somewhat questionable.

I am not going to get rid of the Register of Deeds by putting him out of the way; but I confess I do not see of what service he is going to be to me in my record. I have often found, however, that the Disposer of men and things understands much better than we do how to place his pawns and other pieces on the chess-board of life. A fish more or less in the ocean does not seem to amount to much. It is not extravagant to say that any one fish may be considered a supernumerary. But when Captain Coram's ship sprung a leak and the carpenter could not stop it, and the passengers had made up their minds that it was all over with them, all at once, without any apparent reason, the pumps began gaining on the leak, and the sinking ship to lift herself out of the abyss which was swallowing her up. And what do you think it was that saved the ship, and Captain Coram, and so in due time gave to London that Foundling Hospital which he endowed, and under the floor of which he lies buried? Why, it was that very supernumerary fish, which we held of so little account, but which had wedged itself into the rent of the yawning planks, and served to keep out the water until the leak was finally stopped.

I am very sure it was Captain Coram, but I almost hope it was somebody else, in order to give some poor fellow who is lying in wait for the periodicals a chance to correct me. That will make him happy for a month, and besides, he will not want to pick a quarrel about anything else if he has that splendid triumph. You remember Alcibiades and his dog's tail.

Here you have the extracts I spoke of from the manuscript placed in my hands for revision and emendation. I can understand these alternations of feeling in a young person who has been long absorbed in a single pursuit, and in whom the human instincts which have been long silent are now beginning to find expression. I know well what he wants; a great deal better, I think, than he knows himself.

WIND-CLOUDS AND STAR-DRIFTS.

II

Brief glimpses of the bright celestial spheres, False lights, false shadows, vague, uncertain gleams, Pale vaporous mists, wan streaks of lurid flame, The climbing of the upward-sailing cloud, The sinking of the downward-falling star, All these are pictures of the changing moods Borne through the midnight stillness of my soul.

Here am I, bound upon this pillared rock, Prey to the vulture of a vast desire That feeds upon my life. I burst my bands And steal a moment's freedom from the beak, The clinging talons and the shadowing plumes; Then comes the false enchantress, with her song; "Thou wouldst not lay thy forehead in the dust Like the base herd that feeds and breeds and dies! Lo, the fair garlands that I weave for thee, Unchanging as the belt Orion wears, Bright as the jewels of the seven-starred Crown, The spangled stream of Berenice's hair!" And so she twines the fetters with the flowers Around my yielding limbs, and the fierce bird Stoops to his quarry,—then to feed his rage Of ravening hunger I must drain my blood And let the dew-drenched, poison-breeding night Steal all the freshness from my fading cheek, And leave its shadows round my caverned eyes. All for a line in some unheeded scroll; All for a stone that tells to gaping clowns, "Here lies a restless wretch beneath a clod Where squats the jealous nightmare men call Fame!"

I marvel not at him who scorns his kind And thinks not sadly of the time foretold When the old hulk we tread shall be a wreck, A slag, a cinder drifting through the sky Without its crew of fools! We live too long And even so are not content to die, But load the mould that covers up our bones With stones that stand like beggars by the road And show death's grievous wound and ask for tears; Write our great books to teach men who we are, Sing our fine songs that tell in artful phrase The secrets of our lives, and plead and pray For alms of memory with the after time, Those few swift seasons while the earth shall wear Its leafy summers, ere its core grows cold And the moist life of all that breathes shall die; Or as the new-born seer, perchance more wise, Would have us deem, before its growing mass, Pelted with stardust, atoned with meteor-balls, Heats like a hammered anvil, till at last Man and his works and all that stirred itself Of its own motion, in the fiery glow Turns to a flaming vapor, and our orb Shines a new sun for earths that shall be born.

I am as old as Egypt to myself, Brother to them that squared the pyramids By the same stars I watch. I read the page Where every letter is a glittering world, With them who looked from Shinar's clay-built towers, Ere yet the wanderer of the Midland sea Had missed the fallen sister of the seven. I dwell in spaces vague, remote, unknown, Save to the silent few, who, leaving earth, Quit all communion with their living time. I lose myself in that ethereal void, Till I have tired my wings and long to fill My breast with denser air, to stand, to walk With eyes not raised above my fellow-men. Sick of my unwalled, solitary realm, I ask to change the myriad lifeless worlds I visit as mine own for one poor patch Of this dull spheroid and a little breath To shape in word or deed to serve my kind.

Was ever giant's dungeon dug so deep, Was ever tyrant's fetter forged so strong, Was e'er such deadly poison in the draught The false wife mingles for the trusting fool, As he whose willing victim is himself, Digs, forges, mingles, for his captive soul?



VII

I was very sure that the old Master was hard at work about something,—he is always very busy with something,—but I mean something particular.

Whether it was a question of history or of cosmogony, or whether he was handling a test-tube or a blow-pipe; what he was about I did not feel sure; but I took it for granted that it was some crucial question or other he was at work on, some point bearing on the thought of the time. For the Master, I have observed, is pretty sagacious in striking for the points where his work will be like to tell. We all know that class of scientific laborers to whom all facts are alike nourishing mental food, and who seem to exercise no choice whatever, provided only they can get hold of these same indiscriminate facts in quantity sufficient. They browse on them, as the animal to which they would not like to be compared browses on his thistles. But the Master knows the movement of the age he belongs to; and if he seems to be busy with what looks like a small piece of trivial experimenting, one may feel pretty sure that he knows what he is about, and that his minute operations are looking to a result that will help him towards attaining his great end in life,—an insight, so far as his faculties and opportunities will allow, into that order of things which he believes he can study with some prospect of taking in its significance.

I became so anxious to know what particular matter he was busy with, that I had to call upon him to satisfy my curiosity. It was with a little trepidation that I knocked at his door. I felt a good deal as one might have felt on disturbing an alchemist at his work, at the very moment, it might be, when he was about to make projection.

—Come in!—said the Master in his grave, massive tones.

I passed through the library with him into a little room evidently devoted to his experiments.

—You have come just at the right moment,—he said.—Your eyes are better than mine. I have been looking at this flask, and I should like to have you look at it.

It was a small matrass, as one of the elder chemists would have called it, containing a fluid, and hermetically sealed. He held it up at the window; perhaps you remember the physician holding a flask to the light in Gerard Douw's "Femme hydropique"; I thought of that fine figure as I looked at him. Look!—said he,—is it clear or cloudy?

—You need not ask me that,—I answered. It is very plainly turbid. I should think that some sediment had been shaken up in it. What is it, Elixir Vitae or Aurum potabile?

—Something that means more than alchemy ever did! Boiled just three hours, and as clear as a bell until within the last few days; since then has been clouding up.

—I began to form a pretty shrewd guess at the meaning of all this, and to think I knew very nearly what was coming next. I was right in my conjecture. The Master broke off the sealed end of his little flask, took out a small portion of the fluid on a glass rod, and placed it on a slip of glass in the usual way for a microscopic examination.

—One thousand diameters,—he said, as he placed it on the stage of the microscope.—We shall find signs of life, of course.—He bent over the instrument and looked but an instant.

—There they are!—he exclaimed,—look in.

I looked in and saw some objects:

The straight linear bodies were darting backward and forward in every direction. The wavy ones were wriggling about like eels or water-snakes. The round ones were spinning on their axes and rolling in every direction. All of them were in a state of incessant activity, as if perpetually seeking something and never finding it.

They are tough, the germs of these little bodies, said the Master. —Three hours' boiling has n't killed 'em. Now, then, let us see what has been the effect of six hours' boiling.

He took up another flask just like the first, containing fluid and hermetically sealed in the same way.

—Boiled just three hours longer than the other, he said,—six hours in all. This is the experimentum crucis. Do you see any cloudiness in it?

—Not a sign of it; it is as clear as crystal, except that there may be a little sediment at the bottom.

—That is nothing. The liquid is clear. We shall find no signs of life.—He put a minute drop of the liquid under the microscope as before. Nothing stirred. Nothing to be seen but a clear circle of light. We looked at it again and again, but with the same result.

—Six hours kill 'em all, according to this experiment,—said the Master.—Good as far as it goes. One more negative result. Do you know what would have happened if that liquid had been clouded, and we had found life in the sealed flask? Sir, if that liquid had held life in it the Vatican would have trembled to hear it, and there would have been anxious questionings and ominous whisperings in the halls of Lambeth palace! The accepted cosmogonies on trial, sir!

Traditions, sanctities, creeds, ecclesiastical establishments, all shaking to know whether my little sixpenny flask of fluid looks muddy or not! I don't know whether to laugh or shudder. The thought of an oecumenical council having its leading feature dislocated by my trifling experiment! The thought, again, of the mighty revolution in human beliefs and affairs that might grow out of the same insignificant little phenomenon. A wine-glassful of clear liquid growing muddy. If we had found a wriggle, or a zigzag, or a shoot from one side to the other, in this last flask, what a scare there would have been, to be sure, in the schools of the prophets! Talk about your megatherium and your megalosaurus,—what are these to the bacterium and the vibrio? These are the dreadful monsters of today. If they show themselves where they have no business, the little rascals frighten honest folks worse than ever people were frightened by the Dragon of Rhodes!

The Master gets going sometimes, there is no denying it, until his imagination runs away with him. He had been trying, as the reader sees, one of those curious experiments in spontaneous generation, as it is called, which have been so often instituted of late years, and by none more thoroughly than by that eminent American student of nature (Professor Jeffries Wyman) whose process he had imitated with a result like his.

We got talking over these matters among us the next morning at the breakfast-table.

We must agree they couldn't stand six hours' boiling,—I said.

—Good for the Pope of Rome!—exclaimed the Master.

—The Landlady drew back with a certain expression of dismay in her countenance. She hoped he did n't want the Pope to make any more converts in this country. She had heard a sermon only last Sabbath, and the minister had made it out, she thought, as plain as could be, that the Pope was the Man of Sin and that the Church of Rome was—Well, there was very strong names applied to her in Scripture.

What was good for the Pope was good for your minister, too, my dear madam,—said the Master. Good for everybody that is afraid of what people call "science." If it should prove that dead things come to life of themselves, it would be awkward, you know, because then somebody will get up and say if one dead thing made itself alive another might, and so perhaps the earth peopled itself without any help. Possibly the difficulty wouldn't be so great as many people suppose. We might perhaps find room for a Creator after all, as we do now, though we see a little brown seed grow till it sucks up the juices of half an acre of ground, apparently all by its own inherent power. That does not stagger us; I am not sure that it would if Mr. Crosses or Mr. Weekes's acarus should show himself all of a sudden, as they said he did, in certain mineral mixtures acted on by electricity.

The Landlady was off soundings, and looking vacant enough by this time.

The Master turned to me.—Don't think too much of the result of our one experiment. It means something, because it confirms those other experiments of which it was a copy; but we must remember that a hundred negatives don't settle such a question. Life does get into the world somehow. You don't suppose Adam had the cutaneous unpleasantness politely called psora, do you?

—Hardly,—I answered.—He must have been a walking hospital if he carried all the maladies about him which have plagued his descendants.

—Well, then, how did the little beast which is peculiar to that special complaint intrude himself into the Order of Things? You don't suppose there was a special act of creation for the express purpose of bestowing that little wretch on humanity, do you?

I thought, on the whole, I would n't answer that question.

—You and I are at work on the same problem, said the Young Astronomer to the Master.—I have looked into a microscope now and then, and I have seen that perpetual dancing about of minute atoms in a fluid, which you call molecular motion. Just so, when I look through my telescope I see the star-dust whirling about in the infinite expanse of ether; or if I do not see its motion, I know that it is only on account of its immeasurable distance. Matter and motion everywhere; void and rest nowhere. You ask why your restless microscopic atoms may not come together and become self-conscious and self-moving organisms. I ask why my telescopic star-dust may not come together and grow and organize into habitable worlds,—the ripened fruit on the branches of the tree Yggdrasil, if I may borrow from our friend the Poet's province. It frightens people, though, to hear the suggestion that worlds shape themselves from star-mist. It does not trouble them at all to see the watery spheres that round themselves into being out of the vapors floating over us; they are nothing but raindrops. But if a planet can grow as a rain-drop grows, why then—It was a great comfort to these timid folk when Lord Rosse's telescope resolved certain nebula into star-clusters. Sir John Herschel would have told them that this made little difference in accounting for the formation of worlds by aggregation, but at any rate it was a comfort to them.

—These people have always been afraid of the astronomers,—said the Master.—They were shy, you know, of the Copernican system, for a long while; well they might be with an oubliette waiting for them if they ventured to think that the earth moved round the sun. Science settled that point finally for them, at length, and then it was all right,—when there was no use in disputing the fact any longer. By and by geology began turning up fossils that told extraordinary stories about the duration of life upon our planet. What subterfuges were not used to get rid of their evidence! Think of a man seeing the fossilized skeleton of an animal split out of a quarry, his teeth worn down by mastication, and the remains of food still visible in his interior, and, in order to get rid of a piece of evidence contrary to the traditions he holds to, seriously maintaining that this skeleton never belonged to a living creature, but was created with just these appearances; a make-believe, a sham, a Barnum's-mermaid contrivance to amuse its Creator and impose upon his intelligent children! And now people talk about geological epochs and hundreds of millions of years in the planet's history as calmly as if they were discussing the age of their deceased great-grandmothers. Ten or a dozen years ago people said Sh! Sh! if you ventured to meddle with any question supposed to involve a doubt of the generally accepted Hebrew traditions. To-day such questions are recognized as perfectly fair subjects for general conversation; not in the basement story, perhaps, or among the rank and file of the curbstone congregations, but among intelligent and educated persons. You may preach about them in your pulpit, you may lecture about them, you may talk about them with the first sensible-looking person you happen to meet, you may write magazine articles about them, and the editor need not expect to receive remonstrances from angry subscribers and withdrawals of subscriptions, as he would have been sure to not a great many years ago. Why, you may go to a tea-party where the clergyman's wife shows her best cap and his daughters display their shining ringlets, and you will hear the company discussing the Darwinian theory of the origin of the human race as if it were as harmless a question as that of the lineage of a spinster's lapdog. You may see a fine lady who is as particular in her genuflections as any Buddhist or Mahometan saint in his manifestations of reverence, who will talk over the anthropoid ape, the supposed founder of the family to which we belong, and even go back with you to the acephalous mollusk, first cousin to the clams and mussels, whose rudimental spine was the hinted prophecy of humanity; all this time never dreaming, apparently, that what she takes for a matter of curious speculation involves the whole future of human progress and destiny.

I can't help thinking that if we had talked as freely as we can and do now in the days of the first boarder at this table,—I mean the one who introduced it to the public,—it would have sounded a good deal more aggressively than it does now.—The old Master got rather warm in talking; perhaps the consciousness of having a number of listeners had something to do with it.

—This whole business is an open question,—he said,—and there is no use in saying, "Hush! don't talk about such things!" People do talk about 'em everywhere; and if they don't talk about 'em they think about 'em, and that is worse,—if there is anything bad about such questions, that is. If for the Fall of man, science comes to substitute the RISE of man, sir, it means the utter disintegration of all the spiritual pessimisms which have been like a spasm in the heart and a cramp in the intellect of men for so many centuries. And yet who dares to say that it is not a perfectly legitimate and proper question to be discussed, without the slightest regard to the fears or the threats of Pope or prelate?

Sir, I believe,—the Master rose from his chair as he spoke, and said in a deep and solemn tone, but without any declamatory vehemence,—sir, I believe that we are at this moment in what will be recognized not many centuries hence as one of the late watches in the night of the dark ages. There is a twilight ray, beyond question. We know something of the universe, a very little, and, strangely enough, we know most of what is farthest from us. We have weighed the planets and analyzed the flames of the—sun and stars. We predict their movements as if they were machines we ourselves had made and regulated. We know a good deal about the earth on which we live. But the study of man has been so completely subjected to our preconceived opinions, that we have got to begin all over again. We have studied anthropology through theology; we have now to begin the study of theology through anthropology. Until we have exhausted the human element in every form of belief, and that can only be done by what we may call comparative spiritual anatomy, we cannot begin to deal with the alleged extra-human elements without blundering into all imaginable puerilities. If you think for one moment that there is not a single religion in the world which does not come to us through the medium of a preexisting language; and if you remember that this language embodies absolutely nothing but human conceptions and human passions, you will see at once that every religion presupposes its own elements as already existing in those to whom it is addressed. I once went to a church in London and heard the famous Edward Irving preach, and heard some of his congregation speak in the strange words characteristic of their miraculous gift of tongues. I had a respect for the logical basis of this singular phenomenon. I have always thought it was natural that any celestial message should demand a language of its own, only to be understood by divine illumination. All human words tend, of course, to stop short in human meaning. And the more I hear the most sacred terms employed, the more I am satisfied that they have entirely and radically different meanings in the minds of those who use them. Yet they deal with them as if they were as definite as mathematical quantities or geometrical figures. What would become of arithmetic if the figure 2 meant three for one man and five for another and twenty for a third, and all the other numerals were in the same way variable quantities? Mighty intelligent correspondence business men would have with each other! But how is this any worse than the difference of opinion which led a famous clergyman to say to a brother theologian, "Oh, I see, my dear sir, your God is my Devil."

Man has been studied proudly, contemptuously, rather, from the point of view supposed to be authoritatively settled. The self-sufficiency of egotistic natures was never more fully shown than in the expositions of the worthlessness and wretchedness of their fellow-creatures given by the dogmatists who have "gone back," as the vulgar phrase is, on their race, their own flesh and blood. Did you ever read what Mr. Bancroft says about Calvin in his article on Jonathan Edwards?—and mighty well said it is too, in my judgment. Let me remind you of it, whether you have read it or not. "Setting himself up over against the privileged classes, he, with a loftier pride than theirs, revealed the power of a yet higher order of nobility, not of a registered ancestry of fifteen generations, but one absolutely spotless in its escutcheon, preordained in the council chamber of eternity." I think you'll find I have got that sentence right, word for word, and there 's a great deal more in it than many good folks who call themselves after the reformer seem to be aware of. The Pope put his foot on the neck of kings, but Calvin and his cohort crushed the whole human race under their heels in the name of the Lord of Hosts. Now, you see, the point that people don't understand is the absolute and utter humility of science, in opposition to this doctrinal self-sufficiency. I don't doubt this may sound a little paradoxical at first, but I think you will find it is all right. You remember the courtier and the monarch,—Louis the Fourteenth, wasn't it?—never mind, give the poor fellows that live by setting you right a chance. "What o'clock is it?" says the king. "Just whatever o'clock your Majesty pleases," says the courtier. I venture to say the monarch was a great deal more humble than the follower, who pretended that his master was superior to such trifling facts as the revolution of the planet. It was the same thing, you remember, with King Canute and the tide on the sea-shore. The king accepted the scientific fact of the tide's rising. The loyal hangers-on, who believed in divine right, were too proud of the company they found themselves in to make any such humiliating admission. But there are people, and plenty of them, to-day, who will dispute facts just as clear to those who have taken the pains to learn what is known about them, as that of the tide's rising. They don't like to admit these facts, because they throw doubt upon some of their cherished opinions. We are getting on towards the last part of this nineteenth century. What we have gained is not so much in positive knowledge, though that is a good deal, as it is in the freedom of discussion of every subject that comes within the range of observation and inference. How long is it since Mrs. Piozzi wrote,—"Let me hope that you will not pursue geology till it leads you into doubts destructive of all comfort in this world and all happiness in the next"?

The Master paused and I remained silent, for I was thinking things I could not say.

—It is well always to have a woman near by when one is talking on this class of subjects. Whether there will be three or four women to one man in heaven is a question which I must leave to those who talk as if they knew all about the future condition of the race to answer. But very certainly there is much more of hearty faith, much more of spiritual life, among women than among men, in this world. They need faith to support them more than men do, for they have a great deal less to call them out of themselves, and it comes easier to them, for their habitual state of dependence teaches them to trust in others. When they become voters, if they ever do, it may be feared that the pews will lose what the ward-rooms gain. Relax a woman's hold on man, and her knee-joints will soon begin to stiffen. Self-assertion brings out many fine qualities, but it does not promote devotional habits.

I remember some such thoughts as this were passing through my mind while the Master was talking. I noticed that the Lady was listening to the conversation with a look of more than usual interest. We men have the talk mostly to ourselves at this table; the Master, as you have found out, is fond of monologues, and I myself—well, I suppose I must own to a certain love for the reverberated music of my own accents; at any rate, the Master and I do most of the talking. But others help us do the listening. I think I can show that they listen to some purpose. I am going to surprise my reader with a letter which I received very shortly after the conversation took place which I have just reported. It is of course by a special license, such as belongs to the supreme prerogative of an author, that I am enabled to present it to him. He need ask no questions: it is not his affair how I obtained the right to give publicity to a private communication. I have become somewhat more intimately acquainted with the writer of it than in the earlier period of my connection with this establishment, and I think I may say have gained her confidence to a very considerable degree.

MY DEAR SIR: The conversations I have had with you, limited as they have been, have convinced me that I am quite safe in addressing you with freedom on a subject which interests me, and others more than myself. We at our end of the table have been listening, more or less intelligently, to the discussions going on between two or three of you gentlemen on matters of solemn import to us all. This is nothing very new to me. I have been used, from an early period of my life, to hear the discussion of grave questions, both in politics and religion. I have seen gentlemen at my father's table get as warm over a theological point of dispute as in talking over their political differences. I rather think it has always been very much so, in bad as well as in good company; for you remember how Milton's fallen angels amused themselves with disputing on "providence, foreknowledge, will, and fate," and it was the same thing in that club Goldsmith writes so pleasantly about. Indeed, why should not people very often come, in the course of conversation, to the one subject which lies beneath all else about which our thoughts are occupied? And what more natural than that one should be inquiring about what another has accepted and ceased to have any doubts concerning? It seems to me all right that at the proper time, in the proper place, those who are less easily convinced than their neighbors should have the fullest liberty of calling to account all the opinions which others receive without question. Somebody must stand sentry at the outposts of belief, and it is a sentry's business, I believe, to challenge every one who comes near him, friend or foe.

I want you to understand fully that I am not one of those poor nervous creatures who are frightened out of their wits when any question is started that implies the disturbance of their old beliefs. I manage to see some of the periodicals, and now and then dip a little way into a new book which deals with these curious questions you were talking about, and others like them. You know they find their way almost everywhere. They do not worry me in the least. When I was a little girl, they used to say that if you put a horsehair into a tub of water it would turn into a snake in the course of a few days. That did not seem to me so very much stranger than it was that an egg should turn into a chicken. What can I say to that? Only that it is the Lord's doings, and marvellous in my eyes; and if our philosophical friend should find some little live creatures, or what seem to be live creatures, in any of his messes, I should say as much, and no more. You do not think I would shut up my Bible and Prayer-Book because there is one more thing I do not understand in a world where I understand so very little of all the wonders that surround me?

It may be very wrong to pay any attention to those speculations about the origin of mankind which seem to conflict with the Sacred Record. But perhaps there is some way of reconciling them, as there is of making the seven days of creation harmonize with modern geology. At least, these speculations are curious enough in themselves; and I have seen so many good and handsome children come of parents who were anything but virtuous and comely, that I can believe in almost any amount of improvement taking place in a tribe of living beings, if time and opportunity favor it. I have read in books of natural history that dogs came originally from wolves. When I remember my little Flora, who, as I used to think, could do everything but talk, it does not seem to me that she was much nearer her savage ancestors than some of the horrid cannibal wretches are to their neighbors the great apes.

You see that I am tolerably liberal in my habit of looking at all these questions. We women drift along with the current of the times, listening, in our quiet way, to the discussions going on round us in books and in conversation, and shift the phrases in which we think and talk with something of the same ease as that with which we change our style of dress from year to year. I doubt if you of the other sex know what an effect this habit of accommodating our tastes to changing standards has upon us. Nothing is fixed in them, as you know; the very law of fashion is change. I suspect we learn from our dressmakers to shift the costume of our minds, and slip on the new fashions of thinking all the more easily because we have been accustomed to new styles of dressing every season.

It frightens me to see how much I have written without having yet said a word of what I began this letter on purpose to say. I have taken so much space in "defining my position," to borrow the politicians' phrase, that I begin to fear you will be out of patience before you come to the part of my letter I care most about your reading.

What I want to say is this. When these matters are talked about before persons of different ages and various shades of intelligence, I think one ought to be very careful that his use of language does not injure the sensibilities, perhaps blunt the reverential feelings, of those who are listening to him. You of the sterner sex say that we women have intuitions, but not logic, as our birthright. I shall not commit my sex by conceding this to be true as a whole, but I will accept the first half of it, and I will go so far as to say that we do not always care to follow out a train of thought until it ends in a blind cul de sac, as some of what are called the logical people are fond of doing.

Now I want to remind you that religion is not a matter of intellectual luxury to those of us who are interested in it, but something very different. It is our life, and more than our life; for that is measured by pulse-beats, but our religious consciousness partakes of the Infinite, towards which it is constantly yearning. It is very possible that a hundred or five hundred years from now the forms of religious belief may be so altered that we should hardly know them. But the sense of dependence on Divine influence and the need of communion with the unseen and eternal will be then just what they are now. It is not the geologist's hammer, or the astronomer's telescope, or the naturalist's microscope, that is going to take away the need of the human soul for that Rock to rest upon which is higher than itself, that Star which never sets, that all-pervading Presence which gives life to all the least moving atoms of the immeasurable universe.

I have no fears for myself, and listen very quietly to all your debates. I go from your philosophical discussions to the reading of Jeremy Taylor's "Rule and Exercises of Holy Dying" without feeling that I have unfitted myself in the least degree for its solemn reflections. And, as I have mentioned his name, I cannot help saying that I do not believe that good man himself would have ever shown the bitterness to those who seem to be at variance with the received doctrines which one may see in some of the newspapers that call themselves "religious." I have kept a few old books from my honored father's library, and among them is another of his which I always thought had more true Christianity in its title than there is in a good many whole volumes. I am going to take the book down, or up,—for it is not a little one,—and write out the title, which, I dare say, you remember, and very likely you have the book. "Discourse of the Liberty of Prophesying, showing the Unreasonableness of prescribing to other Men's Faith, and the Iniquity of persecuting Different Opinions."

Now, my dear sir, I am sure you believe that I want to be liberal and reasonable, and not to act like those weak alarmists who, whenever the silly sheep begin to skip as if something was after them, and huddle together in their fright, are sure there must be a bear or a lion coming to eat them up. But for all that, I want to beg you to handle some of these points, which are so involved in the creed of a good many well-intentioned persons that you cannot separate them from it without picking their whole belief to pieces, with more thought for them than you might think at first they were entitled to. I have no doubt you gentlemen are as wise as serpents, and I want you to be as harmless as doves.

The Young Girl who sits by me has, I know, strong religious instincts. Instead of setting her out to ask all sorts of questions, I would rather, if I had my way, encourage her to form a habit of attending to religious duties, and make the most of the simple faith in which she was bred. I think there are a good many questions young persons may safely postpone to a more convenient season; and as this young creature is overworked, I hate to have her excited by the fever of doubt which it cannot be denied is largely prevailing in our time.

I know you must have looked on our other young friend, who has devoted himself to the sublimest of the sciences, with as much interest as I do. When I was a little girl I used to write out a line of Young's as a copy in my writing-book,

"An undevout astronomer is mad";

but I do not now feel quite so sure that the contemplation of all the multitude of remote worlds does not tend to weaken the idea of a personal Deity. It is not so much that nebular theory which worries me, when I think about this subject, as a kind of bewilderment when I try to conceive of a consciousness filling all those frightful blanks of space they talk about. I sometimes doubt whether that young man worships anything but the stars. They tell me that many young students of science like him never see the inside of a church. I cannot help wishing they did. It humanizes people, quite apart from any higher influence it exerts upon them. One reason, perhaps, why they do not care to go to places of worship is that they are liable to hear the questions they know something about handled in sermons by those who know very much less about them. And so they lose a great deal. Almost every human being, however vague his notions of the Power addressed, is capable of being lifted and solemnized by the exercise of public prayer. When I was a young girl we travelled in Europe, and I visited Ferney with my parents; and I remember we all stopped before a chapel, and I read upon its front, I knew Latin enough to understand it, I am pleased to say,—Deo erexit Voltaire. I never forgot it; and knowing what a sad scoffer he was at most sacred things, I could not but be impressed with the fact that even he was not satisfied with himself, until he had shown his devotion in a public and lasting form.

We all want religion sooner or later. I am afraid there are some who have no natural turn for it, as there are persons without an ear for music, to which, if I remember right, I heard one of you comparing what you called religious genius. But sorrow and misery bring even these to know what it means, in a great many instances. May I not say to you, my friend, that I am one who has learned the secret of the inner life by the discipline of trials in the life of outward circumstance? I can remember the time when I thought more about the shade of color in a ribbon, whether it matched my complexion or not, than I did about my spiritual interests in this world or the next. It was needful that I should learn the meaning of that text, "Whom the Lord loveth he chasteneth."

Since I have been taught in the school of trial I have felt, as I never could before, how precious an inheritance is the smallest patrimony of faith. When everything seemed gone from me, I found I had still one possession. The bruised reed that I had never leaned on became my staff. The smoking flax which had been a worry to my eyes burst into flame, and I lighted the taper at it which has since guided all my footsteps. And I am but one of the thousands who have had the same experience. They have been through the depths of affliction, and know the needs of the human soul. It will find its God in the unseen,—Father, Saviour, Divine Spirit, Virgin Mother, it must and will breathe its longings and its griefs into the heart of a Being capable of understanding all its necessities and sympathizing with all its woes.

I am jealous, yes, I own I am jealous of any word, spoken or written, that would tend to impair that birthright of reverence which becomes for so many in after years the basis of a deeper religious sentiment. And yet, as I have said, I cannot and will not shut my eyes to the problems which may seriously affect our modes of conceiving the eternal truths on which, and by which, our souls must live. What a fearful time is this into which we poor sensitive and timid creatures are born! I suppose the life of every century has more or less special resemblance to that of some particular Apostle. I cannot help thinking this century has Thomas for its model. How do you suppose the other Apostles felt when that experimental philosopher explored the wounds of the Being who to them was divine with his inquisitive forefinger? In our time that finger has multiplied itself into ten thousand thousand implements of research, challenging all mysteries, weighing the world as in a balance, and sifting through its prisms and spectroscopes the light that comes from the throne of the Eternal.

Pity us, dear Lord, pity us! The peace in believing which belonged to other ages is not for us. Again Thy wounds are opened that we may know whether it is the blood of one like ourselves which flows from them, or whether it is a Divinity that is bleeding for His creatures. Wilt Thou not take the doubt of Thy children whom the time commands to try all things in the place of the unquestioning faith of earlier and simpler-hearted generations? We too have need of Thee. Thy martyrs in other ages were cast into the flames, but no fire could touch their immortal and indestructible faith. We sit in safety and in peace, so far as these poor bodies are concerned; but our cherished beliefs, the hopes, the trust that stayed the hearts of those we loved who have gone before us, are cast into the fiery furnace of an age which is fast turning to dross the certainties and the sanctities once prized as our most precious inheritance. You will understand me, my dear sir, and all my solicitudes and apprehensions. Had I never been assailed by the questions that meet all thinking persons in our time, I might not have thought so anxiously about the risk of perplexing others. I know as well as you must that there are many articles of belief clinging to the skirts of our time which are the bequests of the ages of ignorance that God winked at. But for all that I would train a child in the nurture and admonition of the Lord, according to the simplest and best creed I could disentangle from those barbarisms, and I would in every way try to keep up in young persons that standard of reverence for all sacred subjects which may, without any violent transition, grow and ripen into the devotion of later years. Believe me,

Very sincerely yours,

I have thought a good deal about this letter and the writer of it lately. She seemed at first removed to a distance from all of us, but here I find myself in somewhat near relations with her. What has surprised me more than that, however, is to find that she is becoming so much acquainted with the Register of Deeds. Of all persons in the world, I should least have thought of him as like to be interested in her, and still less, if possible, of her fancying him. I can only say they have been in pretty close conversation several times of late, and, if I dared to think it of so very calm and dignified a personage, I should say that her color was a little heightened after one or more of these interviews. No! that would be too absurd! But I begin to think nothing is absurd in the matter of the relations of the two sexes; and if this high-bred woman fancies the attentions of a piece of human machinery like this elderly individual, it is none of my business.

I have been at work on some more of the Young Astronomer's lines. I find less occasion for meddling with them as he grows more used to versification. I think I could analyze the processes going on in his mind, and the conflict of instincts which he cannot in the nature of things understand. But it is as well to give the reader a chance to find out for himself what is going on in the young man's heart and intellect.

WIND-CLOUDS AND STAR-DRIFTS.

III

The snows that glittered on the disk of Mars Have melted, and the planet's fiery orb Rolls in the crimson summer of its year; But what to me the summer or the snow Of worlds that throb with life in forms unknown, If life indeed be theirs; I heed not these. My heart is simply human; all my care For them whose dust is fashioned like mine own; These ache with cold and hunger, live in pain, And shake with fear of worlds more full of woe; There may be others worthier of my love, But such I know not save through these I know.

There are two veils of language, hid beneath Whose sheltering folds, we dare to be ourselves; And not that other self which nods and smiles And babbles in our name; the one is Prayer, Lending its licensed freedom to the tongue That tells our sorrows and our sins to Heaven; The other, Verse, that throws its spangled web Around our naked speech and makes it bold. I, whose best prayer is silence; sitting dumb In the great temple where I nightly serve Him who is throned in light, have dared to claim The poet's franchise, though I may not hope To wear his garland; hear me while I tell My story in such form as poets use, But breathed in fitful whispers, as the wind Sighs and then slumbers, wakes and sighs again.

Thou Vision, floating in the breathless air Between me and the fairest of the stars, I tell my lonely thoughts as unto thee. Look not for marvels of the scholar's pen In my rude measure; I can only show A slender-margined, unillumined page, And trust its meaning to the flattering eye That reads it in the gracious light of love. Ah, wouldst thou clothe thyself in breathing shape And nestle at my side, my voice should lend Whate'er my verse may lack of tender rhythm To make thee listen.

I have stood entranced When, with her fingers wandering o'er the keys, The white enchantress with the golden hair Breathed all her soul through some unvalued rhyme; Some flower of song that long had lost its bloom; Lo! its dead summer kindled as she sang! The sweet contralto, like the ringdove's coo, Thrilled it with brooding, fond, caressing tones, And the pale minstrel's passion lived again, Tearful and trembling as a dewy rose The wind has shaken till it fills the air With light and fragrance. Such the wondrous charm A song can borrow when the bosom throbs That lends it breath.

So from the poet's lips His verse sounds doubly sweet, for none like him Feels every cadence of its wave-like flow; He lives the passion over, while he reads, That shook him as he sang his lofty strain, And pours his life through each resounding line, As ocean, when the stormy winds are hushed, Still rolls and thunders through his billowy caves.

Let me retrace the record of the years That made me what I am. A man most wise, But overworn with toil and bent with age, Sought me to be his scholar,—me, run wild From books and teachers,—kindled in my soul The love of knowledge; led me to his tower, Showed me the wonders of the midnight realm His hollow sceptre ruled, or seemed to rule, Taught me the mighty secrets of the spheres, Trained me to find the glimmering specks of light Beyond the unaided sense, and on my chart To string them one by one, in order due, As on a rosary a saint his beads.

I was his only scholar; I became The echo to his thought; whate'er he knew Was mine for asking; so from year to year We wrought together, till there came a time When I, the learner, was the master half Of the twinned being in the dome-crowned tower.

Minds roll in paths like planets; they revolve This in a larger, that a narrower ring, But round they come at last to that same phase, That self-same light and shade they showed before. I learned his annual and his monthly tale, His weekly axiom and his daily phrase, I felt them coming in the laden air, And watched them laboring up to vocal breath, Even as the first-born at his father's board Knows ere he speaks the too familiar jest Is on its way, by some mysterious sign Forewarned, the click before the striking bell.

He shrivelled as I spread my growing leaves, Till trust and reverence changed to pitying care; He lived for me in what he once had been, But I for him, a shadow, a defence, The guardian of his fame, his guide, his staff, Leaned on so long he fell if left alone. I was his eye, his ear, his cunning hand, Love was my spur and longing after fame, But his the goading thorn of sleepless age That sees its shortening span, its lengthening shades, That clutches what it may with eager grasp, And drops at last with empty, outstretched hands.

All this he dreamed not. He would sit him down Thinking to work his problems as of old, And find the star he thought so plain a blur, The columned figures labyrinthine wilds Without my comment, blind and senseless scrawls That vexed him with their riddles; he would strive And struggle for a while, and then his eye Would lose its light, and over all his mind The cold gray mist would settle; and erelong The darkness fell, and I was left alone.

Alone! no climber of an Alpine cliff, No Arctic venturer on the waveless sea, Feels the dread stillness round him as it chills The heart of him who leaves the slumbering earth To watch the silent worlds that crowd the sky.

Alone! And as the shepherd leaves his flock To feed upon the hillside, he meanwhile Finds converse in the warblings of the pipe Himself has fashioned for his vacant hour, So have I grown companion to myself, And to the wandering spirits of the air That smile and whisper round us in our dreams. Thus have I learned to search if I may know The whence and why of all beneath the stars And all beyond them, and to weigh my life As in a balance, poising good and ill Against each other,-asking of the Power That flung me forth among the whirling worlds, If I am heir to any inborn right, Or only as an atom of the dust That every wind may blow where'er it will.

I am not humble; I was shown my place, Clad in such robes as Nature had at hand; Took what she gave, not chose; I know no shame, No fear for being simply what I am. I am not proud, I hold my every breath At Nature's mercy. I am as a babe Borne in a giant's arms, he knows not where; Each several heart-beat, counted like the coin A miser reckons, is a special gift As from an unseen hand; if that withhold Its bounty for a moment, I am left A clod upon the earth to which I fall.

Something I find in me that well might claim The love of beings in a sphere above This doubtful twilight world of right and wrong; Something that shows me of the self-same clay That creeps or swims or flies in humblest form. Had I been asked, before I left my bed Of shapeless dust, what clothing I would wear, I would have said, More angel and less worm; But for their sake who are even such as I, Of the same mingled blood, I would not choose To hate that meaner portion of myself Which makes me brother to the least of men.

I dare not be a coward with my lips Who dare to question all things in my soul; Some men may find their wisdom on their knees, Some prone and grovelling in the dust like slaves; Let the meek glow-worm glisten in the dew; I ask to lift my taper to the sky As they who hold their lamps above their heads, Trusting the larger currents up aloft, Rather than crossing eddies round their breast, Threatening with every puff the flickering blaze.

My life shall be a challenge, not a truce! This is my homage to the mightier powers, To ask my boldest question, undismayed By muttered threats that some hysteric sense Of wrong or insult will convulse the throne Where wisdom reigns supreme; and if I err, They all must err who have to feel their way As bats that fly at noon; for what are we But creatures of the night, dragged forth by day, Who needs must stumble, and with stammering steps Spell out their paths in syllables of pain?

Thou wilt not hold in scorn the child who dares Look up to Thee, the Father,—dares to ask More than Thy wisdom answers. From Thy hand The worlds were cast; yet every leaflet claims From that same hand its little shining sphere Of star-lit dew; thine image, the great sun, Girt with his mantle of tempestuous flame,

Glares in mid-heaven; but to his noontide blaze The slender violet lifts its lidless eye, And from his splendor steals its fairest hue, Its sweetest perfume from his scorching fire.

I may just as well stop here as anywhere, for there is more of the manuscript to come, and I can only give it in instalments.

The Young Astronomer had told me I might read any portions of his manuscript I saw fit to certain friends. I tried this last extract on the old Master.

It's the same story we all have to tell,—said he, when I had done reading.—We are all asking questions nowadays. I should like to hear him read some of his verses himself, and I think some of the other boarders would like to. I wonder if he wouldn't do it, if we asked him! Poets read their own compositions in a singsong sort of way; but they do seem to love 'em so, that I always enjoy it. It makes me laugh a little inwardly to see how they dandle their poetical babies, but I don't let them know it. We must get up a select party of the boarders to hear him read. We'll send him a regular invitation. I will put my name at the head of it, and you shall write it.

—That was neatly done. How I hate writing such things! But I suppose I must do it.



VIII

The Master and I had been thinking for some time of trying to get the Young Astronomer round to our side of the table. There are many subjects on which both of us like to talk with him, and it would be convenient to have him nearer to us. How to manage it was not quite so clear as it might have been. The Scarabee wanted to sit with his back to the light, as it was in his present position. He used his eyes so much in studying minute objects, that he wished to spare them all fatigue, and did not like facing a window. Neither of us cared to ask the Man of Letters, so called, to change his place, and of course we could not think of making such a request of the Young Girl or the Lady. So we were at a stand with reference to this project of ours.

But while we were proposing, Fate or Providence disposed everything for us. The Man of Letters, so called, was missing one morning, having folded his tent—that is, packed his carpet-bag—with the silence of the Arabs, and encamped—that is, taken lodgings—in some locality which he had forgotten to indicate.

The Landlady bore this sudden bereavement remarkably well. Her remarks and reflections; though borrowing the aid of homely imagery and doing occasional violence to the nicer usages of speech, were not without philosophical discrimination.

—I like a gentleman that is a gentleman. But there's a difference in what folks call gentlemen as there is in what you put on table. There is cabbages and there is cauliflowers. There is clams and there is oysters. There is mackerel and there is salmon. And there is some that knows the difference and some that doos n't. I had a little account with that boarder that he forgot to settle before he went off, so all of a suddin. I sha'n't say anything about it. I've seen the time when I should have felt bad about losing what he owed me, but it was no great matter; and if he 'll only stay away now he 's gone, I can stand losing it, and not cry my eyes out nor lay awake all night neither. I never had ought to have took him. Where he come from and where he's gone to is unbeknown to me. If he'd only smoked good tobacco, I wouldn't have said a word; but it was such dreadful stuff, it 'll take a week to get his chamber sweet enough to show them that asks for rooms. It doos smell like all possest.

—Left any goods?—asked the Salesman.

—Or dockermunts?—added the Member of the Haouse.

The Landlady answered with a faded smile, which implied that there was no hope in that direction. Dr. Benjamin, with a sudden recurrence of youthful feeling, made a fan with the fingers of his right hand, the second phalanx of the thumb resting on the tip of the nose, and the remaining digits diverging from each other, in the plane of the median line of the face,—I suppose this is the way he would have described the gesture, which is almost a specialty of the Parisian gamin. That Boy immediately copied it, and added greatly to its effect by extending the fingers of the other hand in a line with those of the first, and vigorously agitating those of the two hands,—a gesture which acts like a puncture on the distended self-esteem of one to whom it is addressed, and cheapens the memory of the absent to a very low figure.

I wish the reader to observe that I treasure up with interest all the words uttered by the Salesman. It must have been noticed that he very rarely speaks. Perhaps he has an inner life, with its own deep emotional, and lofty contemplative elements, but as we see him, he is the boarder reduced to the simplest expression of that term. Yet, like most human creatures, he has generic and specific characters not unworthy of being studied. I notice particularly a certain electrical briskness of movement, such as one may see in a squirrel, which clearly belongs to his calling. The dry-goodsman's life behind his counter is a succession of sudden, snappy perceptions and brief series of coordinate spasms; as thus:

"Purple calico, three quarters wide, six yards."

Up goes the arm; bang! tumbles out the flat roll and turns half a dozen somersets, as if for the fun of the thing; the six yards of calico hurry over the measuring nails, hunching their backs up, like six cankerworms; out jump the scissors; snip, clip, rip; the stuff is wisped up, brown—papered, tied, labelled, delivered, and the man is himself again, like a child just come out of a convulsion-fit. Think of a man's having some hundreds of these semi-epileptic seizures every day, and you need not wonder that he does not say much; these fits take the talk all out of him.

But because he, or any other man, does not say much, it does not follow that he may not have, as I have said, an exalted and intense inner life. I have known a number of cases where a man who seemed thoroughly commonplace and unemotional has all at once surprised everybody by telling the story of his hidden life far more pointedly and dramatically than any playwright or novelist or poet could have told it for him. I will not insult your intelligence, Beloved, by saying how he has told it.

—We had been talking over the subjects touched upon in the Lady's letter.

—I suppose one man in a dozen—said the Master—ought to be born a skeptic. That was the proportion among the Apostles, at any rate.

—So there was one Judas among them,—I remarked.

—Well,—said the Master,—they 've been whitewashing Judas of late. But never mind him. I did not say there was not one rogue on the average among a dozen men. I don't see how that would interfere with my proposition. If I say that among a dozen men you ought to find one that weighs over a hundred and fifty pounds, and you tell me that there were twelve men in your club, and one of 'em had red hair, I don't see that you have materially damaged my statement.

—I thought it best to let the old Master have his easy victory, which was more apparent than real, very evidently, and he went on.

—When the Lord sends out a batch of human beings, say a hundred—Did you ever read my book, the new edition of it, I mean?

It is rather awkward to answer such a question in the negative, but I said, with the best grace I could, "No, not the last edition."

—Well, I must give you a copy of it. My book and I are pretty much the same thing. Sometimes I steal from my book in my talk without mentioning it, and then I say to myself, "Oh, that won't do; everybody has read my book and knows it by heart." And then the other I says,—you know there are two of us, right and left, like a pair of shoes,—the other I says, "You're a—something or other—fool. They have n't read your confounded old book; besides, if they have, they have forgotten all about it." Another time, I say, thinking I will be very honest, "I have said something about that in my book"; and then the other I says, "What a Balaam's quadruped you are to tell 'em it's in your book; they don't care whether it is or not, if it's anything worth saying; and if it isn't worth saying, what are you braying for?" That is a rather sensible fellow, that other chap we talk with, but an impudent whelp. I never got such abuse from any blackguard in my life as I have from that No. 2 of me, the one that answers the other's questions and makes the comments, and does what in demotic phrase is called the "sarsing."

—I laughed at that. I have just such a fellow always with me, as wise as Solomon, if I would only heed him; but as insolent as Shimei, cursing, and throwing stones and dirt, and behaving as if he had the traditions of the "ape-like human being" born with him rather than civilized instincts. One does not have to be a king to know what it is to keep a king's jester.

—I mentioned my book,—the Master said, because I have something in it on the subject we were talking about. I should like to read you a passage here and there out of it, where I have expressed myself a little more freely on some of those matters we handle in conversation. If you don't quarrel with it, I must give you a copy of the book. It's a rather serious thing to get a copy of a book from the writer of it. It has made my adjectives sweat pretty hard, I know, to put together an answer returning thanks and not lying beyond the twilight of veracity, if one may use a figure. Let me try a little of my book on you, in divided doses, as my friends the doctors say.

-Fiat experimentum in corpore vili,—I said, laughing at my own expense. I don't doubt the medicament is quite as good as the patient deserves, and probably a great deal better,—I added, reinforcing my feeble compliment.

[When you pay a compliment to an author, don't qualify it in the next sentence so as to take all the goodness out of it. Now I am thinking of it, I will give you one or two pieces of advice. Be careful to assure yourself that the person you are talking with wrote the article or book you praise. It is not very pleasant to be told, "Well, there, now! I always liked your writings, but you never did anything half so good as this last piece," and then to have to tell the blunderer that this last piece is n't yours, but t' other man's. Take care that the phrase or sentence you commend is not one that is in quotation-marks. "The best thing in your piece, I think, is a line I do not remember meeting before; it struck me as very true and well expressed:

"'An honest man's the noblest work of God.'

"But, my dear lady, that line is one which is to be found in a writer of the last century, and not original with me." One ought not to have undeceived her, perhaps, but one is naturally honest, and cannot bear to be credited with what is not his own. The lady blushes, of course, and says she has not read much ancient literature, or some such thing. The pearl upon the Ethiop's arm is very pretty in verse, but one does not care to furnish the dark background for other persons' jewelry.]

I adjourned from the table in company with the old Master to his apartments. He was evidently in easy circumstances, for he had the best accommodations the house afforded. We passed through a reception room to his library, where everything showed that he had ample means for indulging the modest tastes of a scholar.

—The first thing, naturally, when one enters a scholar's study or library, is to look at his books. One gets a notion very speedily of his tastes and the range of his pursuits by a glance round his bookshelves.

Of course, you know there are many fine houses where the library is a part of the upholstery, so to speak. Books in handsome binding kept locked under plate-glass in showy dwarf bookcases are as important to stylish establishments as servants in livery; who sit with folded arms, are to stylish equipages. I suppose those wonderful statues with the folded arms do sometimes change their attitude, and I suppose those books with the gilded backs do sometimes get opened, but it is nobody's business whether they do or not, and it is not best to ask too many questions.

This sort of thing is common enough, but there is another case that may prove deceptive if you undertake to judge from appearances. Once in a while you will come on a house where you will find a family of readers and almost no library. Some of the most indefatigable devourers of literature have very few books. They belong to book clubs, they haunt the public libraries, they borrow of friends, and somehow or other get hold of everything they want, scoop out all it holds for them, and have done with it. When I want a book, it is as a tiger wants a sheep. I must have it with one spring, and, if I miss it, go away defeated and hungry. And my experience with public libraries is that the first volume of the book I inquire for is out, unless I happen to want the second, when that is out.

—I was pretty well prepared to understand the Master's library and his account of it. We seated ourselves in two very comfortable chairs, and I began the conversation.

-I see you have a large and rather miscellaneous collection of books. Did you get them together by accident or according to some preconceived plan?

—Both, sir, both,—the Master answered. When Providence throws a good book in my way, I bow to its decree and purchase it as an act of piety, if it is reasonably or unreasonably cheap. I adopt a certain number of books every year, out of a love for the foundlings and stray children of other people's brains that nobody seems to care for. Look here.

He took down a Greek Lexicon finely bound in calf, and spread it open.

Do you see that Hedericus? I had Greek dictionaries enough and to spare, but I saw that noble quarto lying in the midst of an ignoble crowd of cheap books, and marked with a price which I felt to be an insult to scholarship, to the memory of Homer, sir, and the awful shade of AEschylus. I paid the mean price asked for it, and I wanted to double it, but I suppose it would have been a foolish sacrifice of coin to sentiment: I love that book for its looks and behavior. None of your "half-calf" economies in that volume, sir! And see how it lies open anywhere! There is n't a book in my library that has such a generous way of laying its treasures before you. From Alpha to Omega, calm, assured rest at any page that your choice or accident may light on. No lifting of a rebellious leaf like an upstart servant that does not know his place and can never be taught manners, but tranquil, well-bred repose. A book may be a perfect gentleman in its aspect and demeanor, and this book would be good company for personages like Roger Ascham and his pupils the Lady Elizabeth and the Lady Jane Grey.

The Master was evidently riding a hobby, and what I wanted to know was the plan on which he had formed his library. So I brought him back to the point by asking him the question in so many words.

Yes,—he said,—I have a kind of notion of the way in which a library ought to be put together—no, I don't mean that, I mean ought to grow. I don't pretend to say that mine is a model, but it serves my turn well enough, and it represents me pretty accurately. A scholar must shape his own shell, secrete it one might almost say, for secretion is only separation, you know, of certain elements derived from the materials of the world about us. And a scholar's study, with the books lining its walls, is his shell. It is n't a mollusk's shell, either; it 's a caddice-worm's shell. You know about the caddice-worm?

—More or less; less rather than more,—was my humble reply.

Well, sir, the caddice-worm is the larva of a fly, and he makes a case for himself out of all sorts of bits of everything that happen to suit his particular fancy, dead or alive, sticks and stones and small shells with their owners in 'em, living as comfortable as ever. Every one of these caddice-worms has his special fancy as to what he will pick up and glue together, with a kind of natural cement he provides himself, to make his case out of. In it he lives, sticking his head and shoulders out once in a while, that is all. Don't you see that a student in his library is a caddice-worm in his case? I've told you that I take an interest in pretty much everything, and don't mean to fence out any human interests from the private grounds of my intelligence. Then, again, there is a subject, perhaps I may say there is more than one, that I want to exhaust, to know to the very bottom. And besides, of course I must have my literary harem, my pare aux cerfs, where my favorites await my moments of leisure and pleasure,—my scarce and precious editions, my luxurious typographical masterpieces; my Delilahs, that take my head in their lap: the pleasant story-tellers and the like; the books I love because they are fair to look upon, prized by collectors, endeared by old associations, secret treasures that nobody else knows anything about; books, in short, that I like for insufficient reasons it may be, but peremptorily, and mean to like and to love and to cherish till death us do part.