and a less of scoundrelism, as there is a more and a less of black annihilation, and we must have systematic jurisprudence, with its classification of caitiffs and its graduated blasting. Has Mr. Carlyle's passion, or have the sedulous and scientific labours of that Bentham, whose name with him is a symbol of evil, done most in what he calls the Scoundrel-province of Reform within the last half-century? Sterling's criticism on Teufelsdroeckh told a hard but wholesome truth to Teufelsdroeckh's creator. 'Wanting peace himself,' said Sterling, 'his fierce dissatisfaction fixes on all that is weak, corrupt, and imperfect around him; and instead of a calm and steady co-operation with all those who are endeavouring to apply the highest ideas as remedies for the worst evils, he holds himself in savage isolation.'[3] [2] _Latter-Day Pamphlets._ II. Model Prisons, p. 92. [3] Letter to Mr. Carlyle, in the _Life_, Pt. ii. ch. ii. Mr. Carlyle assures us of Bonaparte that he had an instinct of nature better than his culture was, and illustrates it by the story that during the Egyptian expedition, when his scientific men were busy arguing that there could be no God, Bonaparte, looking up to the stars, confuted them decisively by saying: 'Very ingenious, Messieurs; but _who made_ all that?' Surely the most inconclusive answer since coxcombs vanquished Berkeley with a grin. It is, however, a type of Mr. Carlyle's faith in the instinct of nature, as superseding the necessity for patient logical method; a faith, in other words, in crude and uninterpreted sense. Insight, indeed, goes far, but it no more entitles its possessor to dispense with reasoned discipline and system in treating scientific subjects, than it relieves him from the necessity of conforming to the physical conditions of health. Why should society be the one field of thought in which a man of genius is at liberty to assume all his major premisses, and swear all his conclusions? * * * * *