the sign of a great mind, nearly always arises from a tenderness of vanity, easily wounded in the commerce of the rough world; and that it is under the shadow of Disappointment that we must look for the hermitage. Diderot did well, even at the risk of offending Rousseau, to write against solitude. The more a moralist binds man to man, and forbids us to divorce our interests from our kind, the more effectually is the end of morality obtained. They only are justifiable in seclusion who, like the Greek philosophers, make that very seclusion the means of serving and enlightening their race; who from their retreats send forth their oracles of wisdom, and render the desert which surrounds them eloquent with the voice of truth. But remember, Clarence (and let my life, useless in itself, have at least this moral), that for him who in no wise cultivates his talent for the benefit of others; who is contented with being a good hermit at the expense of being a bad citizen; who looks from his retreat upon a life wasted in the difficiles nugae of the most frivolous part of the world, nor redeems in the closet the time he has misspent in the saloon,--remember that for him seclusion loses its dignity, philosophy its comfort, benevolence its hope, and even religion its balm. Knowledge unemployed may preserve us from vice; but knowledge beneficently employed is virtue. Perfect happiness, in our present state, is impossible; for Hobbes says justly that our nature is inseparable from desires, and that the very word desire (the craving for something not possessed) implies that our present felicity is not complete. But there is one way of attaining what we may term, if not utter, at least mortal, happiness; it is this,--a sincere and unrelaxing activity for the happiness of others. In that one maxim is concentrated whatever is noble in morality, sublime in religion, or unanswerable in truth. In that pursuit we have all scope for whatever is excellent in our hearts, and none for the petty passions which our nature is heir to. Thus engaged, whatever be our errors, there will be nobility, not weakness, in our remorse; whatever our failure, virtue, not selfishness, in our regret; and, in success, vanity itself will become holy and triumph eternal. As astrologers were wont to receive upon metals ‘the benign aspect of the stars, so as to detain and fix, as it were, the felicity of that hour which would otherwise be volatile and fugitive,’ [Bacon] even so will that success leave imprinted upon our memory a blessing which cannot pass away; preserve forever upon our names, as on a signet, the hallowed influence of the hour in which our great end was effected, and treasure up ‘the relics of heaven’ in the sanctuary of a human fane.”