war.

the state of war, and that the commonwealth and his own well-being require that he should not go dancing in the weeds of peace, but warned, self-collected, and neither defying nor dreading the thunder, let him take both reputation and life in his hand, and, with perfect urbanity, dare the gibbet and the mob by the absolute truth of his speech, and the rectitude of his behaviour. Towards all this external evil, the man within the breast assumes a warlike attitude, and affirms his ability to cope single-handed with the infinite army of enemies. To this military attitude of the soul, we give the name of Heroism. Its rudest form is the contempt for safety and ease, which makes the attractiveness of It is a slef-trust which slights the restraints of prudence in the plenitude of its energy and power to repair the harms it may suffer. The hero is a mind of such balance that no disturbances can shake his will, but pleasantly, and, as it were, merrily, he advances to his own music, alike in frightful alarms, and in the tipsy mirth of universal dissoluteness. There is somewhat not philosophical in heroism; there is somewhat not holy in it it seems not to know that other souls are of one texture with it; it hath pride; it is the extreme of individual nature. Nevertheless, we must profoundly revere it. There is somewhat in great actions, which does not allow us to go behind them. Heroism feels and never reasons, and therefore is always right, and, although a different breeding, different religion, and greater intellectual activity, would have modified, or even reversed the particular action, yet for the hero, that thing he does, is the highest deed, and is not open to the censure of philosophers or divines. It is the avowal of the unschooled man, that he finds a quality in him that is negligent of expense, of health, of life, of danger, of hatred, of reproach, and that he knows that his will is higher and more excellent than all actual and all possible antagonists.

Heroism works in contradiction to the voice of mankind, and in contradiction, for a time, to the

voice of the great and good. Heroism is an obedience to a secret impulse of an individual's character. Now, to no other man can its wisdom appear as it does to him, for every man must be supposed to see a little farther on his own proper path, than any one else. Therefore, just and wise men take umbrage at his act, until after some little time be past: then, they see it to be in unison with their acts. All prudent men see that the action is clean contrary to a sensual prosperity; for every heroic act measures itself by its contempt of some external good. But it finds its own success at last, and then the prudent also extol.

Self-trust is the essence of heroism. It is the state of the soul at war, and its ultimate objects are the last defiance of falsehood and wrong, and the power to bear all that can be inflicted by evil agents. It speaks the truth, and it is just. It is generous, hospitable, temperate, scornful of petty culculations, and scornful of being scorned. It persists; it is of an undaunted boldness, and of a fortitude not to be wearied out. Its jest is the littleness of common life. That false prudence which dotes on health and wealth, is the foil, the butt, and merriment of heroism. Heroism, like Plotinus, is almost ashamed of its body. What shall it say, then, to the sugar-plums, and cats'-cradles, to the toilet, compliments, quarrels, cards, and custard, which rack the wit of all human society? What joys has kind nature provided for us dear creatures! There seems to be no interval between greatness and meanness. When the spirit is not master of the world, then is it its dupe. Yet the little man takes the great hoax so innocently, works in it so headlong and believing, is born red, and dies grey, arranging his toilet, attending on his own health, laying traps for sweet food and strong wine, setting his heart on a horse or a rifle, made happy with a little gossip or a little praise, that the great soul cannot choose but laugh at such earnest nonsense. "Indeed, these humble considerations make me out of love with greatness. What a disgrace

is it to me to take note how many pairs of silk stockings thou hast, namely, these and those that were the peach-coloured ones, or to bear the inventory of thy shirts, as one for superfluity, and one other for use.'

Citizens, thinking after the laws of arithmetic, consider the inconvenience of receiving strangers at their fireside, reckon narrowly the loss of time and the unusual display: the soul of a better quality thrusts back the unseasonable economy into the vaults of life, and says, I will obey the God, and the sacrifice and the fire he will provide. Ibn Hankal, the Arabian geographer, describes an heroic extreme in the hospitality of Sogd, in Bukharia: "When I was in Sogd, I saw a great building, like a palace, the gates of which were open and fixed back to the wall with large nails. I asked the reason, and was told that the house had not been shut night or day for a hundred years. Strangers may present themselves at any hour, and in whatever number; the master has amply provided for the reception of the men and their animals, and is never happier than when they tarry for some time. Nothing of the kind have I seen in any other country." The magnanimous know very well that they who give time, or money, or shelter, to the stranger-so it be done for love, and not for ostentation-do, as it were, put God under obligation to them, so perfect are the compensations of the universe. In some way, the time they seem to lose is redeemed, and the pains they seem to take remunerate themselves. These men fan the flame of human love, and raise the standard of civil virtue among mankind. But hospitality must be for service, and not for show, or it pulls down the host. brave soul rates itself too high to value itself by the splendour of its table and draperies. It gives what it hath, and all it hath, but its own majesty can lend a better grace to bannocks and fair water, than belong to city feasts.

The

The temperance of the hero proceeds from the same wish to do no dishonour to the worthiness he has.

But he loves it for its elegancy, not for its austerity. It seems not worth his while to be solemn, and denounce with bitterness flesh-eating, or wine-drinking, the use of tobacco, or opium, or tea, or silk, or gold. A great man scarcely knows how he dines, how he dresses; but without railing or precision, his living is natural and poetic. John Eliot, the Indian Apostle, drank water, and said of wine, "It is a noble, generous liquor, and we should be humbly thankful for it; but, as I remember, water was made before it." Better still is the temperance of king David, who poured out on the ground unto the Lord, the water which three of his warriors had brought him to drink, at the peril of their lives.

It is told of Brutus, that when he fell on his sword, after the battle of Philippi, he quoted a line of Euripides, "O virtue, I have followed thee through life, and I find thee at last but a shade." I doubt not the hero is slandered by this report. The heroic soul does not sell its justice and its nobleness. It does not ask to dine nicely, and to sleep warm. The essence of greatness is the perception that virtue is enough. Poverty is its ornament. Plenty it does not need, and can very well abide its loss.

But that which takes my fancy most, in the heroic class, is the good-humour and hilarity they exhibit. It is a height to which common duty can very well attain, to suffer and to dare with solemnity. But these rare souls set opinion, success, and life, at so cheap a rate, that they will not soothe their enemies by petitions, or the show of sorrow, but wear their own habitual greatness. Scipio, charged with peculation, refuses to do himself so great a disgrace as to wait for justification, though he had the scroll of his accounts in his hands, but tears it to pieces before the tribunes. Socrates' condemnation of himself to be maintained in all honour in the Prytaneum, during his life, and Sir Thomas More's playfulness at the scaffold, are of the same strain. In Beaumont and

Fletcher's "Sea Voyage," Juletta tells the stout captain and his company

Jul. Why, slaves, 'tis in our power to hang ye.

Master.

Very likely,

'Tis in our powers, then, to be hanged, and scorn ye.

These replies are sound and whole. Sport is the bloom and glow of a perfect health. The great will not condescend to take anything seriously; all must be as gay as the song of a canary, though it were the building of cities or the eradication of old and foolish churches and nations, which have cumbered the earth long thousands of years. Simple hearts put all the history and customs of this world behind them, and play their own play in innocent defiance of the BlueLaws of the world; and such would appear, could we see the human race assembled in vision, like little children frolicking together, though, to the eyes of mankind at large, they wear a stately and solemn garb of works and influences.

The interest these fine stories have for us, the power of a romance over the boy who grasps the forbidden book under his bench at school, our delight in the hero, is the main fact to our purpose. All these great and transcendent properties are ours. If we dilate in beholding the Greek energy, the Roman pride, it is that we are already domesticating the same sentiment. Let us find room for this great guest in our small houses. The first step of worthiness will be to disabuse us of our superstitious associations with places and times, with number and size. Why should these words, Athenian, Roman, Asia, and England, so tingle in the ear? Let us feel that where the heart is, there the muses, there the gods sojourn, and not in any geography of fame. Massachusetts, Connecticut River, and Boston Bay, you think paltry places, and the ear loves names of foreign and classic topography. But here we are; that is a great fact, and, if we will tarry a little, we may come to learn that here is best. See to it, only that thyself is here; and art and nature,