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ness to perceive that there is one mind in all the individuals, and no respect of persons therein.

By doing his work, he makes the need felt which he can supply, and creates the taste by which he is enjoyed. By doing his own work, he unfolds himself. It is the vice of our public speaking that it has not abandonment. Somewhere, not only every orator but every man should let out all the length of all the reins ; should find or make a frank and hearty expression of what force and meaning is in him.

The common experience is, that the man fits himself as well as he can to the customary details of that work or trade he falls into, and tends it as a dog turns a spit. Then is he a part of the machine he moves ; the man is lost. Until he can manage to communicate himself to others in his full stature and proportion, he does not yet find his vocation. He must find in that an outlet for his character, so that he may justify his work to their eyes. If the labor is mean, let him by his thinking and character make it liberal. Whatever he knows and thinks, whatever in his apprehension is worth doing, that let him communicate, or men will never know and honor him aright. Foolish, whenever you take the meanness and formality of that thing you do, instead of converting it into the obedient spiracle of your character and aims.

We like only such actions as have already long had the praise of men, and do not perceive that any thing man can do may be divinely done. We think greatness entailed or organized in some places or duties, in certain offices or occasions, and do not see that Paganini can extract rapture from a catgut, and Eulenstein from a jews-harp, and a nimble-fingered lad out of shreds of paper with his scissors, and Landseer out of swine, and the hero out of the pitiful habitation and company in which he was hidden. What we call obscure condition or vulgar society is that condition and society whose poetry is not yet written, but which you shall presently make as enviable and renowned as any. In our estimates, let us take a lesson from kings. The parts of hospitality, the connection of families, the impressiveness of death, and a thousand other things, royalty makes its own estimate of, and a royal mind will. To make habitually a new estimate, - that is elevation.

What a man does, that he has. What has he to do with hope or fear? In himself is his might. Let him regard no good as solid, but that which is in his nature, and which must grow out of him as long as he exists. The goods of fortune may come and go like summer leaves ; let him scatter them on every wind as the momentary signs of his infinite productiveness.

He may have his own. A man's genius, the quality that differences him from every other, the susceptibility to one class of influences, the selection of what is fit for him, the rejection of what is unfit, determines for him the character of the universe. A man is a method, a progressive arrangement ; a selecting principle, gathering his like to him, wherever he goes. He takes only his own out of the multiplicity that sweeps and circles round him. He is like one of those booms which are set out from the shore on rivers to catch drift-wood, or like the loadstone amongst splinters of steel. Those facts, words, persons, which dwell in his memory without his being able to say why, remain, because they have a relation to him not less real for being as yet unapprehended. They are symbols of value to șim, as they can interpret parts of his consciousness which he would vainly seek words for in the conventional images of books and other minds. What attracts my attention shall have it, as I will go to the man who knocks at my door, whilst thousand persons, as worthy, go by it, to whom I give no regard. It is enough that these particulars speak to me. A few anecdotes, a few traits of character, manners, face, a few incidents, have an emphasis in your memory out of all proportion to their apparent significance, if you measure them by the ordinary standards. They relate to your gift. Let them have their weight, and do


not reject them, and cast about for illustration and facts more usual in literature. What your heart thinks great is great. The soul's emphasis is always right.

Over all things that are agreeable to his nature and genius, the man has the highest right. Everywhere he may take what belongs to his spiritual estate, nor can he take any thing else, though all doors were open, nor can all the force of men hinder him from taking so much. It is vain to attempt to keep a secret from one who has a right to know it. It will tell itself. That mood into which a friend can bring us is his dominion over us.

To the thoughts of that state of mind he has a right. All the secrets of that state of mind he can compel. This is a law which statesmen use in practice. All the terrors of the French Republic, which held Austria in awe, were unable to command her diplomacy. But Napoleon sent to Vienna M. de Narbonne, one of the old noblesse, with the morals, manners, and name of that interest, saying, that it was indispensable to send to the old aristocracy of Europe men of the same connection, which, in fact, constitutes a sort of free-masonry. M. de Narbonne, in less than a fortnight, penetrated all the secrets of the imperial cabinet.

Nothing seems so easy as to speak and to be understood. Yet a man may come to find that the strongest of defences and of ties, - that he has been understood ; and he who has received an opinion may come to find it the most inconvenient of bonds.

If a teacher have any opinion which he wishes to conceal, his pupils will become as fully indoctrinated into that as into any which he publishes. If you pour water into a vessel twisted into coils and angles, it is vain to say, I will pour it only into this or that ; it will find its level in all. Men feel and act the consequences of your doctrine, without being able to show how they follow. Show us an arc of the curve, and a good mathematician will find out the whole figure. We are always reasoning from the seen to the unseen. Hence the perfect intelligence that subsists between wise men of remote ages.

A man cannot bury his meanings so deep in his book, but time and like-minded men will find them. Plato had a secret doctrine, had he ? What secret can he conceal from the eyes of Bacon? of Montaigne ? of Kant ? Therefore, Aristotle said of his works, “ They are published and not published.”

can learn what he has not preparation for learning, however near to his eyes is the object. A chemist may tell his most precious secrets to a carpenter, and he shall be never the

the secrets he would not utter to a chemist for an estate. God screens us evermore from

No man


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