over a long time, and so does not become distinct until after many years. The specific stripes may follow late after the offence, but they follow because they accompany it. Crime and punishment grow out of one stem. Punishment is a fruit that unsuspected ripens within the flower of the pleasure which concealed it. Cause and effect, means and ends, seed and fruit, cannot be severed; for the effect already blooms in the cause, the end pre-exists in the means, the fruit in the seed. ]

Whilst thus the world will be whole, and refuses to be disparted, we seek to act partially; to sunder; to appropriate; for example,-to gratify the senses, we sever the pleasure of the senses from the needs of the character. The ingenuity of man has been dedicated always to the solution of one problem,-how to detach the sensual sweet, the sensual strong, the sensual bright, &c. from the moral sweet, the moral deep, the moral fair; that is, again, to contrive to cut clean off this upper surface so thin as to leave it bottomless; to get a one end, without an other end. The soul says, Eat; the body would feast. The soul says, The man and woman shall be one flesh and one soul; the

body would join the flesh only. The soul says, Have dominion over all things to the ends of virtue; the body would have the power over things to its own ends.

The soul strives amain to live and work through all things. It would be the only fact. All things shall be added unto it,-power, pleasure, knowledge, beauty. The particular man aims to be somebody; to set up for himself; to truck and higgle for a private good; and, in particulars, to ride, that he may ride; to dress, that he may be dressed; to eat, that he may eat; and to govern that he may be seen. Men seek to be great; they would have offices, wealth, power and fame. They think that to-rdbe great is to get only one side of nature-the sweet, without the other side-the bitter. /

Steadily is this dividing and detaching counteracted. Up to this day, it must be owned, no projector has had the smallest success. The parted water re-unites behind our hand. Pleasure is taken out of pleasant things, profit out of profitable things, power out of strong things, the moment we seek to separate them from the whole. We can no more halve things and get the sensual good, by itself, than we can

get an inside that shall have no outside, or a light without a shadow. " Drive out nature with a fork, she comes running back."

Life invests itself with inevitable conditions, which the unwise seek to dodge, which one and another brags that he does not know; brags that they do not touch him;-but the brag is on his lips, the conditions are in his soul. If he escapes them in one part, they attack him in another more vital part. If he has escaped them in form, and in the appearance, it is that he has resisted his life, and fled from himself, and the retribution is so much death. So signal is the failure of all attempts to make this separation of the good from the tax, that the experiment would not be tried,-since to try it is to be mad,—but for the circumstance, that when the disease began in the will, of rebellion and separation, the intellect is at once infected, so that the man ceases to see God whole in each object, but is able to see the sensual allurement of an object, and not see the sensual hurt; he sees the mermaid's head, but not the dragon's tail; and thinks he can cut off that which he would have, from that which he would not have. 'How secret art thou who

dwellest in the highest heavens in silence, O thou only great God, sprinkling with an unwearied Providence certain penal blindnesses upon such as have unbridled desires!"*

The human soul is true to these facts in the painting of fable, of history, of law, of proverbs, of conversation. It finds a tongue in literature unawares. Thus the Greeks called Jupiter, Supreme Mind; but having traditionally ascribed to him many base actions, they involuntarily made amends to Reason, by tying up the hands of so bad a god. He is made as helpless as a king of England. Prometheus knows one secret, which Jove must bargain for; Minerva, another. He cannot get his own thunders; Minerva keeps the key of them.

"Of all the gods I only know the keys

That ope the solid doors within whose vaults
His thunders sleep."

A plain confession of the in-working of the All, and of its moral aim. The Indian mythology ends in the same ethics; and indeed it would seem impossible for any fable to be invented and get any currency which was not moral.

*St. Augustine: Confessions, B. I.

Aurora forgot to ask youth for her lover, and so though Tithonus is immortal, he is old. Achilles is not quite invulnerable; for Thetis held him by the heel when she dipped him in the Styx, and the sacred waters did not wash that part. Siegfried, in the Nibelungen, is not quite immortal, for a leaf fell on his back whilst he was bathing in the Dragon's blood, and that spot which it covered is mortal. And so it always is. There is a crack in every thing God has made. Always, it would seem, there is this vindictive circumstance stealing in at unawares, even into the wild poesy in which the human fancy attempted to make bold holiday, and to shake itself free of the old laws,-this backstroke, this kick of the gun, certifying that the law is fatal; that in Nature, nothing can be given, all things are sold.

This is that ancient doctrine of Nemesis, who keeps watch in the Universe, and lets no offence go unchastised. The Furies, they said, are attendants on Justice, and if the sun in heaven should transgress his path, they would punish him. The poets related that stone walls, and iron swords, and leathern thongs had an occult sympathy with the wrongs of their owners;