is said against me, I feel a certain assurance of success. But as soon as honeyed words of praise are spoken for me, I feel as one that lies unprotected before his enemies. In general, every evil to which we do not succumb, is a benefactor. As the Sandwich Islander believes that the strength and valor of the enemy he kills, passes into himself, so we gain the strength of the temptation we resist.

40. The same guards which protect us from disaster, defect, and enmity, defend us, if we will, from selfishness and fraud. Bolts and bars are not the best of our institutions, nor is shrewdness in trade a mark of wisdom. Men suffer all their life long under the foolish superstition that they can be cheated. But it is as impossible for a man to be cheated by any one but himself, as for a thing to be, and not to be, at the same time. There is a third silent party to all our bargains. The nature and soul of things takes on itself the guaranty of the fulfillment of every contract, so that honest service cannot come to loss. If you serve an ungrateful master, serve him the more. Put God in your debt. Every stroke shall be repaid. The longer the payment is withholden, the better for you; for compound interest on compound interest is the rate and usage of this exchequer.

41. The history of persecution is a history of endeavors to cheat nature, to make water run up hill, to twist a rope of sand. It makes no difference whether the actors be many or one, a tyrant or a mob. A mob is a society of bodies voluntarily bereaving themselves of reason and traversing its

What is the "third How is a man paid for serving How does the master lose by his in

40. How only may a man be cheated? silent party to all our bargains"? well an ungrateful master? gratitude?

41. How does persecution try to cheat nature? of a inob. Who are most injured by "mob law"?

Give E.'s idea

work. The mob is man voluntarily descending to the nat ure of the beast. Its fit hour of activity is night. Its actions are insane like its whole constitution. It persecutes a principle; it would whip a right; it would tar and feather justice, by inflicting fire and outrage upon the houses and persons of those who have these. It resembles the prank of boys who run with fire-engines to put out the ruddy aurora streaming to the stars. The inviolate spirit turns their spite against the wrongdoers. The martyr cannot be dishonored. Every lash inflicted is a tongue of fame; every prison a more illustrious abode; every burned book or house enlightens the world; every suppressed or expunged word reverberates through the earth from side to side. The minds of men are at last aroused; reason looks out and justifies her own, and malice finds all her work vain. It is the whipper who is whipped, and the tyrant who is undone.

42. Thus do all things preach the indifferency of circumstances. The man is all. Everything has two sides, a good and an evil. Every advantage has its tax. I learn to be content. But the doctrine of compensation is not the doctrine of indifferency. The thoughtless say, on hearing these representations, What boots it to do well? there is one event to good and evil; if I gain any good, I must pay for it; if I lose any good, I gain some other; all actions are indifferent.

43. There is a deeper fact in the soul than compensation, to wit, its own nature. The soul is not a compensation, but a life. The soul is. Under all this running sea of circumstance, whose waters ebb and flow with perfect balance, lies the aboriginal abyss of real Being. Existence, or God, is

42. Why is the thoughtless interpretation of compensation wrong? 43. Explain: "The soul is." If falsehood can do no real harm, Is it the same thing to avoid wrong

is falsehood as good as truth? as to do right? Illustrate.

not a relation or a part, but the whole. Being is the vast affirmative, excluding negation, self-balanced, and swallowing up all relations, parts, and times, within itself. Nature, truth, virtue, are the influx from thence. Vice is the absence or departure of the same. Nothing, falsehood, may indeed stand as the great night or shade, on which, as a background, the living universe paints itself forth; but no fact is begotten by it; it cannot work; for it is not. It cannot work any good; it cannot work any harm. It is harm inasmuch as it is worse not to be than to be.

44. We feel defrauded of the retribution due to evil acts, because the criminal adheres to his vice and contumacy, and does not come to a crisis or judgment anywhere in visible nature. There is no stunning confutation of his nonsense before men and angels. Has he therefore outwitted the law? Inasmuch as he carries the malignity and the lie with him, he so far deceases from nature. In some manner there will be a demonstration of the wrong to the understanding also; but should we not see it, this deadly deduction makes square the eternal account.

45. Neither can it be said, on the other hand, that the gain of rectitude must be bought by any loss. There is no penalty to virtue; no penalty to wisdom; they are proper additions of being. In a virtuous action, I properly am ; in a virtuous act, I add to the world; I plant into deserts conquered from chaos and nothing, and see the darkness receding on the limits of the horizon. There can be no excess to love; none to knowledge; none to beauty; when

44. If a criminal is not caught, does he escape punishment? Cf. 16. Why do we feel defrauded if he is not caught? Why does a criminal sometimes give himself up?

45. If rectitude is not "bought by any loss," do we pay anything for it? Explain: "In a virtuous action, I properly am." Cf. 43,

"The soul is."

What does a good act add to the world?

these attributes are considered in the purest sense.

The

soul refuses all limits. It affirms in man always an optimism, never a pessimism.

46. His life is a progress, and not a station. His instinct is trust. Our instinct uses "more" and "less" in application to man, always of the presence of the soul, and not of its absence; the brave man is greater than the coward; the true, the benevolent, the wise, is more a man and not less, than the fool and knave. There is, therefore, no tax on the good of virtue; for that is the incoming of God himself, or absolute existence without any comparative. All external good has its tax, and if it came without desert or sweat, has no root in me, and the next wind will blow it away. But all good of nature is the soul's, and may be had, if paid for in nature's lawful coin, that is, by labor which the heart and the head allow. I no longer wish to meet a good I do not earn, for example, to find a pot of buried gold, knowing that it brings with it new responsibility. I do not wish more external goods, — neither possessions, nor honors, nor powers, nor persons. The gain is apparent; the tax is certain. But there is no tax on the knowledge that the compensation exists, and that it is not desirable to dig up treasure. Herein I rejoice with a serene eternal peace. I contract the boundaries of possible mischief. I learn the wisdom of St. Bernard, "Nothing can work me damage except myself; the harm that I sustain, I carry about with me, and never am a real sufferer but by my own fault."

Is it ever

46. How is a brave man greater than a coward? brave to avoid danger? How does E. express the thought, "What costs nothing is worth nothing"? What just tax is there on the

man who has found a pot of gold? on the man who has received an education ? on the man who can influence others? Define responsibility. Was E.'s life consistent with his words, "I do not wish more external goods," etc. ? Is it any loss to us to wish for good things that we do not earn?

47. In the nature of the soul is the compensation for the inequalities of condition. The radical tragedy of nature seems to be the distinction of More and Less. How can Less not feel the pain; how not feel indignation or malevolence towards More? Look at those who have less faculty, and one feels sad, and knows not well what to make of it. Almost he shuns their eye; almost he fears they will upbraid God. What should they do? It seems a great injustice. But face the facts, and see them nearly, and these mountainous inequalities vanish. Love reduces them all, as the sun melts the iceberg in the sea. The heart and soul of all men being one, this bitterness of His and Mine ceases. His is mine. I am my brother and my brother is me. If I feel overshadowed and outdone by great neighbors, I can yet love; I can still receive; and he that loveth, maketh his own the grandeur he loves. Thereby I make the discovery that my brother is my guardian, acting for me with the friendliest designs, and the estate I so admired and envied, is my own. It is the eternal nature of the soul to appropriate and make all things its own. Jesus and Shakespeare are fragments of the soul, and by love I conquer and incorporate them in my own conscious domain. His virtue, is not that mine? His wit, if it cannot be made mine, it is not wit.

48. Such, also, is the natural history of calamity. The changes which break up at short intervals the prosperity of

How

47. How can we avoid envy of those having more than we ? avoid a half scornful pity of those having less? What can we do for those that have more? for those that have less? Which is true, "I am my brother's keeper" or "I am my brother"? What is meant by the soul's appropriating all things? Is it a loss to us not 66 appropriate" Shakespeare? Can we "appropriate Shakespeare without studying his words? How can we "appropriate" Jesus?

to

48. Why do not changes in the prosperity of men always help