No writer has done more to encourage purity of thought than Emerson. His life was stainless; but perhaps the best proof of this is his saying, "Our moral nature is vitiated by any interference of our will"; and again, "If the single man plant himself indomitably on his instincts, and there abide, the huge world will come round to him." No man ever wrote thus who was not either notoriously corrupt or singularly innocent. Policemen and jailers exist largely for the purpose of preventing people from planting themselves on their instincts--for instance, those which lead to theft, drunkenness, and murder. Socialism would perhaps be practicable if industry were as natural as laziness. Almost all moralists have thought it necessary to insist on constant interference with the instincts. So earnest and able a Transcendentalist as Miss Cobbe gives these definitions in her elaborate treatise on _Intuitive Morals_: "Happiness is the gratification of all the desires of our nature." "Virtue is the renunciation of such of them as are forbidden by the moral law." Theodore Parker insisted on the duty of subordinating "the low qualities to the higher," but Emerson held, as already mentioned, that "Virtue is the spontaneity of the will." Such language was largely due to his perception that all activity, however innocent, of thought and feeling had been too much repressed by the Puritanical churches, in whose shadow he was brought up. The same mistake was made in the Dark Ages; and the reaction from that asceticism was notorious during the Renaissance. The early Unitarians overrated human nature in their hostility to the Trinitarians, who underrated it; and Emerson went beyond his original associates in the Unitarian ministry because he was more Transcendental. The elevation of his own character encouraged him to hope that our higher qualities are so strong as to need only freedom to be enabled to keep all impure desire in subjection. It was a marked change of tone when in 1876 he allowed these words to be printed in one of his books: "Self-control is the rule. You have in you there a noisy, sensual savage which you are to keep down, and turn all his strength to beauty." Similar passages, especially a censure of the pruriency of Fourierism, occur in essays which were probably written some years earlier, but were not published until after his death. Most of the Transcendentalists have fortunately acknowledged the duty of self-control much more plainly and readily. It is a fair question whether they were more consistent. How does anyone know which of his instincts and impulses to control and which to cultivate? What better light has he than is given either by his own experience or by that of his parents and other teachers? I acknowledge the power of conscience; but its dictates differ so much in different individuals as to be plainly due to early education. Thus even a Transcendentalist has to submit himself to experience; as he would not do if it were really