proffered stony hand, from an impulse stronger than his terrors. It is an old Middle-Age Catholic story. Under many forms it had been dramatized and poetized as a warning to sinners, before Da Ponte[6] found it so much to the purpose of Mozart, when he wanted to do his best in an opera composed expressly for his dear and own peculiar public at Prague. Coarse as the story seems, perhaps the conflict between good and evil in the human soul was never represented in a better type. It was for Mozart’s music to show that. That in adopting it for music he had any metaphysical idea at all about it, there is no need of supposing. His instinct found in it fine sphere for all his many moods of passion and of music. Here he could display all his universality of musical culture, and his Shaksperian universality of mind. Genius _does_ its work first; the theory of it is what an appreciating, philosophical observer must detect in it when done. “They builded better than they knew.” Love, if it was the ruling sentiment of Mozart’s nature, was for that very reason his chief danger. If it was almost his religion and taught his soul its own infinite capacity, so also seemed the danger therefrom infinite, raising presentiments and visions of some supernatural abyss of ruin, yawning to receive the gay superstructure of man’s volatile enjoyments here in time. Life, power, love, pleasure, crime, futurity and judgment—and a faith left beyond _that!_—what dream more natural, what circle of keys more obvious to modulation, to a soul, whose strings are all attuned to love and melody, whose genius is a powerful demon waiting on its will, and whose present destiny is cast here in a world so false and out of tune that, to so strong a nature, there seems no alternative besides wild excess upon the one hand, or a barren sublimity of self-denial on the other.