Such was Napoleon Bonaparte. But some will say he was still a great man. This we mean not to deny. But we would have it understood that there are various kinds or orders of greatness, and that the highest did not belong to Bonaparte. There are different orders of greatness. Among these the first rank is unquestionably due to moral greatness, or magnanimity; to that sublime energy by which the soul, smitten with the love of virtue, binds itself indissolubly, for life and for death, to truth and duty; espouses as its own the interests of human nature; scorns all meanness and defies all peril; hears in its own conscience a voice louder than threatenings and thunders; withstands all the powers of the universe which would sever it from the cause of freedom and religion; reposes an unfaltering trust in God in the darkest hour, and is ever "ready to be offered up" on the altar of its country or of mankind. Of this moral greatness, which throws all other forms of greatness into obscurity, we see not a trace in Napoleon. Tho clothed with the power of a god, the thought of consecrating himself to the introduction of a new and higher era, to the exaltation of the character and condition of his race, seems never to have dawned on his mind. The spirit of disinterestedness and self-sacrifice seems not to have waged a moment's war with self-will and ambition. His ruling passions, indeed, were singularly at variance with magnanimity. Moral greatness has too much simplicity, is too unostentatious, too self-subsistent and enters into others' interests with too much heartiness, to live an hour for what Napoleon always lived, to make itself the theme, and gaze, and wonder of a dazzled world. Next to moral, comes intellectual greatness, or genius in the highest sense of that word; and by this we mean that sublime capacity of thought, through which the soul, smitten with the love of the true and the beautiful, essays to comprehend the universe, soars into the heavens, penetrates the earth, penetrates itself, questions the past, anticipates the future, traces out the general and all-comprehending laws of nature, binds together by innumerable affinities and relations all the objects of its knowledge, rises from the finite and transient to the infinite and the everlasting, frames to itself from its own fulness lovelier and sublimer forms than it beholds, discerns the harmonies between the world within and the world without us, and finds in every region of the universe types and interpreters of its own deep mysteries and glorious inspirations. This is the greatness which belongs to philosophers, and to the master-spirits in poetry and the fine arts.