his old cheerfulness, his expressive gray eye would sparkle even in tears, and soon that wonderful power he had for description would show itself, when he would often stand up to enact the incident of which he spoke, so ardent was he, and so earnest in the recital.

Each morning, at his request, I took for his examination some little picture or sketch that might interest him, and amongst the rest a picture of Keats, (now in the National Portrait Gallery of London,) but this I was surprised to find was the only production of mine that seemed not to interest him; he remained silent about, it, but on all the others he was ready with interesting comments and speculations. Observing this, and wondering within myself at his apathy with regard to the young lost poet, as I had reason to be proud of Keats's growing fame, I ventured to talk about him, and of the extraordinary caprices of that fame, which at last had found its restingplace in the hearts of all real lovers of poetry.

I soon perceived that I was touching on an embarrassing theme, and I became quite bewildered on seeing Miss Scott turn away her face, already crimsoned with emotion. Sir Walter then falteringly remarked, "Yes, yes, the world finds out these things for itself at last," and taking my hand, closed the interview, our last, for the following night he was taken seriously ill, and I never saw him again, as his physician immediately hurried him away from Rome.

The incomprehensibleness of this scene induced me to mention it on the same day to Mr. Woodhouse, the active and discriminating friend of Keats, who had collected every written record of the poet, and to whom we owe the preservation of many of the finest of his productions. He was astonished at my recital, and at my being ignorant of the fact that Sir Walter Scott was a prominent contributor to the Review

which through its false and malicious criticisms had always been considered to have caused the death of Keats.

My surprise was as great as his at my having lived all those seventeen years in Rome and been so removed from the great world, that this, a fact so interesting to me to know, had never reached me. I had been unconsciously the painful means of disturbing poor old Sir Walter with a subject so sore and unwelcome that I could only conclude it must have been the immediate cause of his sudden illness. Nothing could be farther from my nature than to have been guilty of such seemingly wanton inhumanity; but I had no opportunity afterwards of explaining the truth, or of justifying my conduct in

any way.

This was the last striking incident connected with Keats's fame which fell within my own experience, and perhaps may have been the last, or one of the last, symptoms of that partyspirit which in the artificial times of George IV. was so common even among poets in their treatment of one another,-they assuming to be mere politicians, and striving to be oblivious of their heart-ennobling pursuit.

It only remains for me to speak of my return to Rome in 1861, after an absence of twenty years, and of the favorable change and the enlargement during that time of Keats's fame,- not as manifested by new editions of his works, or by the contests of publishers about him, or by the way in which most new works are illustrated with quotations from him, or by the fact that some favorite lines of his have passed into proverbs, but by the touching evidence of his silent grave. That grave, which I can remember as once the object of ridicule, has now become the poetic shrine of the world's pilgrims who care and strive to live in the happy and imaginative region of poetry. The head-stone, having twice sunk, owing to its faulty foundation, has been twice renewed by loving strangers, and each time, as I am

informed, these strangers were Americans. Here they do not strew flowers, as was the wont of olden times, but they pluck everything that is green and living on the grave of the poet. The Custode tells me, that, notwithstanding all his pains in sowing and planting, he cannot "meet the great consumption." Latterly an English lady, alarmed at the rapid disappearance of the verdure on and around the grave, actually left an annual sum to renew it. When the Custode complained to me of the continued thefts, and asked what he was to do, I replied, "Sow and plant twice as much; extend the poet's domain; for, as it was so scanty during his short life, surely it ought to be afforded to him twofold in his grave."

Here on my return to Rome, all kinds of happy associations with the poet surround me, but none so touching as my recent meeting with his sister. I had known her in her childhood, during my first acquaintance with Keats, but had never seen her since. I knew of her marriage to a distinguished Spanish patriot, Señor Llanos, and of her permanent residence in Spain; but it was re

served for me to have the felicity of thus accidentally meeting her, like a new-found sister, in Rome. This city has an additional sacredness for both of us as the closing scene of her illustrious brother's life, and I am held by her and her charming family in loving regard as the last faithful friend of the poet. That I may indulge the pleasures of memory and unite them with the sympathy of present incidents, I am now engaged on a picture of the poet's grave, and am treating it with all the picturesque advantages which the antique locality gives me, as well as the elevated associations which this poetic shrine inspires. The classic story of Endymion being the subject of Keats's principal poem, I have introduced a young Roman shepherd sleeping against the head-stone with his flock about him, whilst the moon from behind the pyramid illuminates his figure and serves to realize the poet's favorite theme in the presence of his grave. This interesting incident is not fanciful, but is what I actually saw on an autumn evening at Monte Tertanio the year following the poet's death.

THE conjunction of amiability and sense in the same individual renders that individual's position in a world like this very disagreeable. Amiability without sense, or sense without amiability, runs along smoothly enough. The former takes things as they are. It receives all glitter as pure gold, and does not see that it is custom alone which varnishes wrong with a shiny coat of respectability, and glorifies selfishness with the aureole of sacrifice. It sets down all collisions as foreordained, and never observes that they occur because people will not smooth off their angles, but

sharpen them, and not only sharpen them, but run them into you. It forgets that the Lord made man upright, but he hath sought out many inventions. It attributes all the confusion and inaptitude which it finds to the nature of things, and never suspects that the Devil goes around in the night, thrusting the square men into the round places, and the round men into the square places. It never notices that the reason why the rope does not unwind easily is because one strand is a world too large and another a world too small, and so it sticks where it

ought to roll, and rolls where it ought to stick. It makes sweet, faint efforts with tender fingers and palpitating heart to oil the wheels and polish up the machine, and does not for a moment imagine that the hitch is owing to original incompatibility of parts and purposes, that the whole machine must be pulled to pieces and made over, and that nothing will be done by standing patiently by, trying to soothe away the creaking and wheezing and groaning of the laboring, lumbering thing, by laying on a little drop of sweet-oil with a pin-feather. As it does not see any of these things that are happening before its eyes, of course it is shallowly happy. And on the other hand, he who does see them and is not amiable is grimly and Grendally happy. He likes to say disagreeable things, and all this dismay and disaster scatter disagreeable things broadcast along his path, so that all he has to do is to pick them up and say them. Therefore this world is his paradise. He would not know what to do with himself in a world where matters were sorted and folded and laid away ready for you when you wanted them. He likes to see human affairs mixing themselves up in irretrievable confusion. If he detects a symptom of straightening, it shall go hard but he will thrust in his own fingers and snarl a thread or two. He is delighted to find dogged duty and eager desire butting each other. All the ir resistible forces crashing against all the immovable bodies give him no shock, only a pleasant titillation. He is never so happy as when men are taking hold of things by the blade, and cutting their hands, and losing blood. He tells them of it, but not in order to relieve so much as to "aggravate" them; and he does aggravate them, and is satisfied. Oh, but he is an aggravating person! It is you, you who combine the heart of a seraph with the head of a cherub, who know what trouble is. You see where the shoe pinches, but your whole

soul relucts from pointing out the tender place. You see why things go wrong, and how they might be set right; but you have a mortal dread of being thought meddlesome and impertinent, or cold and cruel, or restless and arrogant, if you attempt to demolish the wrong or rebel against the custom. When you draw your bow at an abuse, people think you are trying to bring down religion and propriety and humanity. But your conscience will not let you see the abuse raving to and fro over the earth without taking aim; so, either way, you are cut to the heart.

I love men. I adore women. I value their good opinion. There is much in them to applaud and imitate: There is much in them to elicit faith and reverence. If, only, one could see their good qualities alone, or, seeing their vapid and vicious ones, could contemplate them with no touch of tenderness for the owner, life might indeed be lovely. As it is, while I am at one moment rapt in enthusiastic admiration of the strength and grace, the power and pathos, the hidden resources, the profound capabilities of my race, at another, I could wish, Nero-like, that all mankind were concentrated in one person and all womankind in another, that I might take them, after the fashion of rural schoolmasters, and shake their heads together. Condemnation and reproach are not in my line; but there is so much in the world that merits condemnation and reproach and receives indifference and even reward, there is so much acquiescence in wrong doing and wrong thinking, so much letting things jolt along in the same rut wherein we and they were born, without inquiring whether, lifted into another groove, they might not run more easily, that, if one who does see the difficulty holds his peace, the very stones will cry out. However gladly one would lie on a bed of roses and glide silkensailed down the stream of life, how exquisitely painful soever it may be

to say what you fear and feel may give pain, it is only a Sybarite who sets ease above righteousness, only a coward who misses victory through dread of defeat.

There are many false ideas afloat regarding womanly duties. I do not design now to open anew any vulgar, worn-out, woman's - rightsy question. Every remark that could be made on that theme has been made - but one, and that I will take the liberty to make now in a single sentence and close the discussion. It is this: the man who gave rubber-boots to women did more to elevate woman than all the theorizers, male or female, that ever were born.

But without any suspicious lunges into that dubious region which lies outside of woman's universally acknowledged "sphere," (a blight rest upon the word!) there is within the pale, within the boundary-line which the most con'servative never dreamed of questioning, room for a great divergence of ideas. Now divergence of ideas does not necessarily imply fighting at short range. People may adopt a course of conduct which you do not approve; yet you may feel it your duty to make no open animadversion. Circumstances may have suggested such a course to them, or forced it upon them; and perhaps, considering all things, it is the best they can do. But when, encouraged by your silence, they publish it to the world, not only as relatively, but intrinsically, the best and most desirable, when, not content with swallowing it themselves as medicine, they insist on ramming it down your throat as food,—it is time to buckle on your armor and have at them.

A little book, published by the Tract Society, called "The Mother and her Work," has been doing just this thing. It is a modest little book. It makes no pretensions to literary or other superiority. It has much excellent counsel, pious reflection, and comfortable suggestion. Being a little book, it costs but little, and it will console, refresh, and

instruct weary, conscientious mothers, and so have a large circulation, a wide influence, and do an immense amount of mischief. For the Evil One in his senses never sends out poison labelled "POISON." He mixes it in with great quantities of innocent and nutritive flour and sugar. He shapes it in cunning shapes of pigs and lambs and hearts and birds and braids. He tints it with gay hues of green and pink and rose, and puts it in the confectioner's glass windows, where you buy — what? Poison? No, indeed! Candy, at prices to suit the purchasers. So this good and pious little book has such a preponderance of goodness and piety that the poison in it will not be detected, except by chemical analysis. It will go down sweetly, like grapes of Beulah. Nobody will suspect he is poisoned; but just so far as it reaches and touches, the social dyspepsia will be aggravated.

I submit a few atoms of the poison revealed by careful examination. "The mother's is a most honorable calling.

What a pity that one so gifted should be so tied down!' remarks a superficial observer, as she looks upon the mother of a young and increasing family. The pale, thin face and feeble step, bespeaking the multiplied and wearying cares of domestic life, elicit an earnest sympathy from the many, thoughtlessly flitting across her pathway, and the remark passes from mouth to mouth, How I pity her! What a shame it is! She is completely worn down with so many children.' It may be, however, that this young mother is one who needs and asks no pity,"

etc.

6

"But the true mother yields herself uncomplainingly, yea, cheerfully, to the wholesome privation, solitude, and selfdenial allotted her. . . . . Was she fond of travelling, of visiting the wonderful in Nature and in Art, of mingling in new and often-varying scenes? Now she has found an abiding city,' and no allurements are strong enough to tempt her thence. Had society charms for

her, and in the social circle and the festive throng were her chief delights? Now she stays at home, and the gorgeous saloon and brilliant assemblage give place to the nursery and the baby. Was she devoted to literary pursuits? Now the library is seldom visited, the cherished studies are neglected, the rattle and the doll are substituted for the pen. Her piano is silent, while she chants softly and sweetly the soothing lullaby. Her dress can last another season now, and the hat—oh, she does not care, if it is not in the latest mode, for she has a baby to look after, and has no time for herself. Even the ride and the walk are given up, perhaps too often, with the excuse, Baby-tending is exercise enough for me.' Her whole life is reversed."

เ

The assumption is that all this is just as it should be. The thoughtless person may fancy that it is a pity; but it is not a pity. This is a model mother and a model state of things. It is not simply to be submitted to, not simply to be patiently borne; it is to be aspired to as, the noblest and holiest state.

That is the strychnine. You may counsel people to take joyfully the spoiling of their goods, and comfort, encourage, and strengthen them by so doing; but when you tell them that to be robbed and plundered is of itself a priceless blessing, the highest stage of human development, you do them harm; because, in general, falsehood is always harmful, and because, in particular, so far as you influence them at all, you prevent them from taking measures to stop the wrong-doing. You ought to counsel them to bear with Christian resignation what they cannot help; but you ought with equal fervor to counsel them to look around and see if there are not many things which they can help, and if there are, by all means to help them. What is inevitable comes to us from God, no matter how many hands it passes through; but submission to unnecessary evils is cowardice or laziness; and extolling of the evil as good is sheer

ignorance, or perversity, or servility. Even the ills that must be borne should be borne under protest, lest patience degenerate into slavery. Christian character is never formed by acquiescence in or apotheosis of wrong.

The principle that underlies these extracts, and makes them ministrative of evil, is the principle that a woman can benefit her children by sacrificing herself. It teaches, that pale, thin faces and feeble steps are excellent things in young mothers, — provided they are gained by maternal duties. We infer that it is meet, right, and the bounden duty of such to give up society, reading, riding, music, and become indifferent to dress, cultivation, recreation, to everything, in short, except taking care of the children. It is all just as wrong as it can be. It is wrong morally; it is wrong socially; wrong in principle, wrong in practice. It is a blunder as well as a crime, for it works woe. It is a wrong means to accomplish an end; and it does not accomplish the end, after all, but demolishes it.

On the contrary, the duty and dignity of a mother require that she should never subordinate herself to her children. When she does so, she does it to their manifest injury and her own. Of course, if illness or accident demand unusual care, she does well to grow thin and pale in bestowing unusual care. But when a mother in the ordinary routine of life grows thin and pale, gives up riding, reading, and the amusements and occupations of life, there is a wrong somewhere, and her children shall reap the fruits of it. The father and mother are the head of the family, the most comely and the most honorable part. They cannot benefit their children by descending from their Heaven-appointed places, and becoming perpetual and exclusive feet and hands. This is the great fault of American mothers. They swamp themselves in a slough of self-sacrifice. They are smothered in their own sweetness. They dash into domesticity with an impetus and abandonment that anni