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but Sophocles will not ask his life, although assured that a word will save him, and the execution of both proceeds.
Valerius. Bid thy wife farewell.
Soph. No, I will take no leave. My Dorigen,
Dor. Stay, Sophocles,-with this, tie up my sight;
Mar. Dost know what 't is to die?
Soph. Thou dost not, Martius,
Val. But art not grieved nor vexed to leave thy life thus ?
Soph. Why should I grieve or vex for being sen
Mar. Strike, strike, Valerius,
Val. What ails my brother?
Soph. Martius, oh Martius,
Dor. Oh star of Rome! what gratitude can speak
Mar. This admirable duke, Valerius
I do not readily remember any poem, play, sermon, novel, or oration, that our press vents in the last few years, which goes to the same tune. We have a great many flutes and flageolets, but not often the sound any fife. Yet, Wordsworth's Laodamia, and the ode of “ Dion," and some sonnets, have a certain noble music; and Scott will sometimes draw a stroke like the portrait of Lord Evandale, given by Balfour of Burley. Thomas Carlyle, with his natural taste for what is manly and daring in character, has suffered no heroic trait in his favourites to drop from his biographical and historical pictures. Earlier, Robert Burns has given us a song or two. In the Harleian Miscellanies, there is an account of the battle of Lutzen, which deserves to be read, And Simon Ockley's History of the Saracens, recounts the prodigies of individual valour with admiration, all the more evident on the part of the narrator, that he seems to think that his place in Christian Oxford requires of him some proper protestations of abhorrence. But if we explore the literature of Heroism, we shall quickly come to Plutarch, who is its Doctor and historian. To him we owe the Brasidas, the Dion, the Epaminondas, the Scipio of old, and I must think we are more deeply indebted to him than to all the ancient writers. Each of his “ Lives" is a refutation to the despondency and cowardice of our religious and political theorists. A wild courage, a stoicism not of the schools, but of the blood, shines in every anecdote, and has given that book its immense fame.
We need books of this tart cathartic virtue, more than books of political science, or of private economy. Life is a festival only to the wise. Seen from the nook and chimney-side of prudence, it wears a ragged and dangerous front. The violations of the laws of nature by our predecessors and our contemporaries, are punished in us also. The disease and deformity around us, certify the infraction of natural, intellectual, and moral laws, and often violation on violation to breed such compound misery. A lock-jaw, that bends a man's head back to his heels, hydrophobia, that makes him bark at his wife and babes, insanity, that makes him eat .grass; war, plague, cholera, famine, indicate a certain ferocity in nature, which, as it had its inlet by human crime, must have its outlet by human suffering. Unhappily, almost no man exists, who has not in his own person, become to some amount, a stockholder in the sin, and so made himself liable to a share in the expiation.
Our culture, therefore, must not omit the arming of the man. Let him hear in season, that he is born into 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, selfcollected, 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 war. It is a self-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 unschooles
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 calculations, 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