on the other part, thought, the spirit which composes and decomposes nature, here they are, side by side, god and devil, mind and matter, king and conspirator, belt and spasm, riding peacefully together in the eye and brain of every man.

Nor can he blink the freewill. To hazard the contradiction,freedom is necessary. If you please to plant yourself on the side of Fate, and say, Fate is all; then we say, a part of Fate is the freedom of man. Forever wells up the impulse of choosing and acting in the soul. Intellect annuls Fate. So far as a man thinks, he is free. And though nothing is more disgusting than the crowing about liberty by slaves, as most men are, and the flippant mistaking for freedom of some paper preamble like a "Declaration of Independence," or the statute right to vote, by those who have never dared to think or to act, yet it is wholesome to man to look not at Fate, but the other way: the practical view is the other. His sound relation to these facts is to use and command, not to cringe to them. "Look not on nature, for her name is fatal," said the oracle. The too much contemplation of these limits induces meanness. They who talk much of destiny, their birth-star, etc., are in a lower dangerous plane, and invite the evils they fear.

I cited the instinctive and heroic races as proud believers in Destiny. They conspire with it; a loving resignation is with the event. But the dogma makes a different impression, when it is held by the weak and lazy. 'Tis weak and vicious people who cast the blame on Fate. The right use of Fate is to bring up our conduct to the loftiness of nature. Rude and invincible except by themselves are the elements. So let man be. Let him empty his breast of his windy conceits, and show his lordship by manners and deeds on the scale of nature. Let him hold hist purpose as with the tug of gravitation. No power, no persuasion, no bribe shall make him give up his point. A man ought to compare advantageously with a river, an oak, or a mountain. He shall have not less the flow, the expansion, and the resistance of these.

'Tis the best use of Fate to teach a fatal courage. Go face the fire at sea, or the cholera in your friend's house, or the burglar in your own, or what danger lies in the way of duty, knowing you are guarded by the cherubim of Destiny. If you believe in Fate to your harm, believe it, at least, for your good.

For, if Fate is so prevailing, man also is part of it, and can confront fate with fate. If the Universe have these savage accidents, our atoms are as savage in resistance. We should be crushed by the atmosphere, but for the reaction of the air within the body. A tube made of a film of glass can resist the shock of the ocean, if filled with the same water. If there be omnipotence in the stroke, there is omnipotence of recoil.

1860.

BRAHMA.

F the red slayer think he slays,
Or if the slain think he is slain,
They know not well the subtle ways
I keep, and pass, and turn again.

Far or forgot to me is near;

Shadow and sunlight are the same;
The vanished gods to me appear;

And one to me are shame and fame.

They reckon ill who leave me out;
When me they fly, I am the wings;
I am the doubter and the doubt,

And I the hymn the Brahmin sings.

The strong gods pine for my abode,
And pine in vain the sacred Seven;

But thou, meek lover of the good!

Find me, and turn thy back on heaven.

IMMORTALITY.

E live by desire to live; we live by choice; by will, by thought,

WE

by virtue, by the vivacity of the laws which we obey, and obeying share their life, or we die by sloth, by disobedience, by losing hold of life, which ebbs out of us. But whilst I find the signatures, the hints and suggestions, noble and wholesome, whilst I find that all the ways of virtuous living lead upward and not downward,-yet it is not my duty to prove to myself the immortality of the soul. That knowledge is hidden very cunningly. Perhaps the archangels cannot find the secret of their existence, as the eye cannot see itself; but, ending or endless, to live whilst I live.

There is a drawback to the value of all statements of the doctrine; and I think that one abstains from writing or printing on the immortality of the soul, because, when he comes to the end of his statement, the hungry eyes that run through it will close disappointed; the listeners say, That is not here which we desire, and I shall be as much wronged by their hasty conclusion, as they feel themselves wronged by my omissions. I mean that I am a better believer, and all serious souls. are better believers, in the immortality than we can give grounds for. The real evidence is too subtle, or is higher than we can write down in

VOL. VI.-11

propositions, and therefore Wordsworth's "Ode" is the best modern essay on the subject.

We cannot prove our faith by syllogisms. The argument refuses to form in the mind. A conclusion, an inference, a grand augury, is ever hovering; but attempt to ground it, and the reasons are all vanishing and inadequate. You cannot make a written theory or demonstration of this as you can an orrery of the Copernican astronomy. It must be sacredly treated. Speak of the mount in the mount. Not by literature or theology, but only by rare integrity, by a man permeated and perfumed with airs of heaven, with manliest or womanliest enduring love,can the vision be clear to a use the most sublime. And hence the fact that in minds of men the testimony of a few inspired souls has had such weight and penetration. You shall not say, "O my bishop, O my pastor, is there any resurrection? What do you think? Did Dr. Channing believe that we should know each other? did Wesley? did Butler? did Fenelon?" What questions are these! Go read Milton, Shakespeare, or any truly ideal poet. Read Plato, or any seer of the interior realities. Read St. Augustine, Swedenborg, Immanuel Kant. Let any master simply recite to you the substantial laws of the intellect, and in the presence of the laws themselves you will never ask such primary school questions.

Is immortality only an intellectual quality, or, shall I say, only an energy, there being no passive? He has it, and he alone, who gives life to all names, persons, things, where he comes. No religion, not the wildest mythology, dies for him; no art is lost. He vivifies what he touches. Future state is an illusion for the ever-present state. It is not length of life, but depth of life. It is not duration, but a taking of the soul out of time, as all high action of the mind does: when we are living in the sentiments we ask no questions about time. The spiritual world takes place; that which is always the same. But see how the sentiment is wise. Jesus explained nothing, but the influence of him took people out of time, and they felt eternal. A great integrity makes us immortal; an admiration, a deep love, a strong will arms us above fear. It makes a day memorable. We say we lived years in that hour. It is strange that Jesus is esteemed by mankind the bringer of the doctrine of immortality. He is never once weak or sentimental; he is very abstemious of explanation, he never preaches the personal immortality; whilst Plato and Cicero had both allowed themselves to overstep the stern limits of the spirit, and gratify the people with that picture.

How ill agrees this majestical immortality of our religion with the frivolous population! Will you build magnificently for mice? Will you offer empires to such as cannot set a house or private affairs in order? Here are people who cannot dispose of a day; an hour hangs

heavy on their hands; and will you offer them rolling ages without end? But this is the way we rise. Within every man's thought is a higher thought, within the character he exhibits to-day, a higher character. The youth puts off the illusions of the child, the man puts off the ignorance and tumultuous passions of youth; proceeding thence puts off the egotism of manhood, and becomes at last a public and universal soul. He is rising to greater heights, but also rising to realities; the outer relations and circumstances dying out, he entering deeper into God, God into him, until the last garment of egotism falls, and he is with God,shares the will and the immensity of the First Cause.

It is curious to find the selfsame feeling, that it is not immortality, but eternity, not duration, but a state of abandonment to the Highest, and so the sharing of His perfection,-appearing in the farthest east and west. The human mind takes no account of geography, language, or legends, but in all utters the same instinct.

The needful sinew stark as once,
The Baresark marrow to thy bones,
But left a legacy of ebbing veins,
Inconstant heat and nerveless reins,—
Amid the Muses, left thee deaf and dumb,
Amid the gladiators, halt and numb."

As the bird trims her to the gale,

I trim myself to the storm of time,

I man the rudder, reef the sail,

Obey the voice at eve obeyed at prime:

"Lowly faithful, banish fear,

Right onward drive unharmed;

The port, well worth the cruise, is near,
And every wave is charmed."

EMERSON TO CARLYLE.

[The Correspondence of Thomas Carlyle and Ralph Waldo Emerson. 1883.]

DEA

EAR CARLYLE: Your friend brought me your letter now too many days ago. It contained heavy news of your household,—yet such as in these our autumnal days we must await with what firmness we can. I hear with pain that your wife, whom I have only seen beaming goodness and intelligence, has suffered and suffers so severely. I recall my first visit to your house, when I pronounced you wise and fortunate in relations wherein best men are often neither wise nor fortunate. I had already heard rumors of her serious illness. Send me word, I pray you, that there is better health and hope. For the rest, the Colonna motto would fit your letter, "Though sad, I am strong."

I had received in July, forwarded by Stanley, on his flight through Boston, the fourth Volume of Friedrich, and it was my best reading in the summer, and for weeks my only reading. One fact was paramount in all the good I drew from it, that whomsoever many years had used and worn, they had not yet broken any fibre of your force:-a pure joy to me, who abhor the inroads which time makes on me and on my friends. To live too long is the capital misfortune, and I sometimes think, if we shall not parry it by better art of living, we shall learn to include in our morals some bolder control of the facts. I read once, that Jacobi declared that he had some thoughts which-if he should entertain them would put him to death: and perhaps we have weapons in our intellectual armory that are to save us from disgrace and impertinent relation to the world we live in. But this book will excuse you from any unseemly haste to make up your accounts, nay, holds you to fulfil your