[“Life is a sleep. The aged are those whose sleep has been the longest they begin to awaken themselves just as they are obliged to die.”] “You wonder why I have never turned author, with my constant love of literature and my former desire of fame,” said Talbot, as he and Clarence sat alone after dinner, discussing many things: “the fact is, that I have often intended it, and as often been frightened from my design. Those terrible feuds; those vehement disputes; those recriminations of abuse, so inseparable from literary life,--appear to me too dreadful for a man not utterly hardened or malevolent voluntarily to encounter. Good Heavens! what acerbity sours the blood of an author! The manifestoes of opposing generals, advancing to pillage, to burn, to destroy, contain not a tithe of the ferocity which animates the pages of literary controversialists! No term of reproach is too severe, no vituperation too excessive! the blackest passions, the bitterest, the meanest malice, pour caustic and poison upon every page! It seems as if the greatest talents, the most elaborate knowledge, only sprang from the weakest and worst-regulated mind, as exotics from dung. The private records, the public works of men of letters, teem with an immitigable fury! Their histories might all be reduced into these sentences: they were born; they quarrelled; they died!” “But,” said Clarence, “it would matter little to the world if these quarrels were confined merely to poets and men of imaginative literature, in whom irritability is perhaps almost necessarily allied to the keen and quick susceptibilities which constitute their genius. These are more to be lamented and wondered at among philosophers, theologians, and men of science; the coolness, the patience, the benevolence, which ought to characterize their works, should at least moderate their jealousy and soften their disputes.” “Ah!” said Talbot, “but the vanity of discovery is no less acute than that of creation: the self-love of a philosopher is no less self-love than that of a poet. Besides, those sects the most sure of their opinions, whether in religion or science, are always the most bigoted and persecuting. Moreover, nearly all men deceive themselves in disputes, and imagine that they are intolerant, not through private jealousy, but public benevolence: they never declaim against the injustice done to themselves; no, it is the terrible injury done to society which grieves and inflames them. It is not the bitter expressions against their dogmas which give them pain; by no means: it is the atrocious doctrines (so prejudicial to the country, if in polities; so pernicious to the world, if in philosophy), which their duty, not their vanity, induces them to denounce and anathematize.” “There seems,” said Clarence, “to be a sort of reaction in sophistry and hypocrisy: there has, perhaps, never been a deceiver who was not, by his own passions, himself the deceived.”