The three leading tendencies of his character already alluded to, fostered as they were by his residence abroad, had ended by making him very eclectic and very unconventional. He took what seemed good to him from every quarter, without reference to antecedents; and the fact that all the world about him were going one way, was just the reason to make him go the other. The Puritan denunciations of all who differed from them on points of transcendental theology, or of social institutions, seemed to him illiberal and uncharitable. His religion acted upon him somewhat like the Socratic Dæmon; it restrained him from actions, rather than prompted him to them. He abhorred all parade of godliness, and shrunk from disclosing his religious experiences, as he would have done from disclosing his loves to a mixed assemblage. There were many things about these people besides their abhorrence of the fine arts, that shocked his æsthetic sensibility, and their inquisitive censoriousness he deemed ungentlemanly in point of manners, and little short of persecution in point of principle. What most of all repelled him was their unmitigated "seriousness." A certain notorious personage, whom it is no scandal to call the greatest of living charlatans, is reported to have taken for his motto, "Praise God, and be merry." Now this was exactly what Carl wanted to do, to praise God, and be merry; and he did not think the latter clause of the device implied any necessary incompatibility with the former. He held strongly to the "_neque semper arcum_," and thought that a man was all the better man, and better Christian, for an occasional season of healthy enjoyment. He did not think "teetotalism" necessary to prevent gentlemen from becoming drunkards, and he took his regular exercise on Sunday as well as on other days. His sincere nature revolted equally from the idea of dissembling a merriment which he felt, and from that of simulating a religious enthusiasm which he did not feel. With all personal respect for such men, and all reverence for the service they had done to the cause of vital religion, and civil, no less than religious liberty, he very soon found that he could not amalgamate with them, and gave up all intention of going into the church. Thus it came to pass, that letting himself slide into the place which his fortune and connections had marked out for him, he became a man of society, and a gentleman of the world. It proved that he was not entirely free from the national error of quitting one extreme for another: it could only be said in his defence, that his new _rôle_ rather came to, than was sought for by him. Perhaps his fastidiousness partly led him into it; but this trait of his mind showed itself more in intellectual criticism than in material Sybaritism, and more in the choice of companions than either. Certainly he had no great qualifications for the part, especially in New-York, and very wild work he made of it with his peculiar ideas, some of