of arts and literatures. The classically minded man, the reader of Latin poets, the lover of brilliant conversation, the frequenter of clubs and drawing-rooms, nice in his personal requirements, scrupulous in his choice of words, averse to unnecessary physical exertion, preferring town to country life, cannot deeply feel the charm of the Alps. Such a man will dislike German art, and however much he may strive to be Catholic in his tastes, will find as he grows older that his liking for Gothic architecture and modern painting diminish almost to aversion before an increasing admiration for Greek peristyles and the Medicean Venus. If in respect of speculation all men are either Platonists or Aristotelians, in respect of taste all men are either Greek or German.

At present the German, the indefinite, the natural, commands; the Greek, the finite, the cultivated, is in abeyance. We who talk so much about the feeling of the Alps, are creatures, not creators of our cultus,—a strange reflection, proving how much greater man is than men, the common reason of the age in which we live than our own reasons, its constituents and subjects.

Perhaps it is our modern tendency to 'individualism' which makes the Alps so much to us. Society is there reduced to a vanishing point—no claims are made on human sympathies—there is no need to toil in yoke-service with our fellows. We may be alone, dream our own dreams, and sound the depths of personality without the reproach of selfishness, without a restless wish to join in action or money-making or the pursuit of fame. To habitual residents among the Alps this absence of social duties and advantages may be barbarising, even brutalising. But to men wearied with too much civilisation, and deafened by the noise of great cities, it is beyond measure refreshing. Then, again, among the mountains history finds no place. The Alps have no past nor present nor future. The human beings who live upon their sides are at odds with nature, clinging on for bare existence to the soil, sheltering themselves beneath protecting rocks from avalanches, damming up destructive streams, all but annihilated every spring. Man, who is paramount in the plain, is nothing here. His arts and sciences, and dynasties, and modes of life, and mighty works, and conquests and decays, demand our whole attention in Italy or Egypt. But here the mountains, immemorially the same, which were, which are, and which are to be, present a theatre on which the soul breathes freely and feels herself alone. Around her on all sides is God, and Nature, who is here the face of God and not the slave of man. The spirit of the world hath here not yet grown old. She is as young as on the first day; and the Alps are a symbol of the self-creating, self-sufficing, self-enjoying universe which lives for its own ends. For why do the slopes gleam with flowers, and the hillsides deck themselves with grass, and the inaccessible ledges of black rock bear their tufts of crimson primroses and flaunting tiger-lilies? Why, morning after morning, does the red dawn flush the pinnacles of Monte Rosa above cloud and mist unheeded? Why does the torrent shout, the avalanche reply in thunder to the music of the sun, the trees and rocks and meadows cry their 'Holy, Holy, Holy'? Surely not for us. We are an accident here, and even the few men whose eyes are fixed habitually upon these things are dead to them—the peasants do not even know the names of their own flowers, and sigh with envy when you tell them of the plains of Lincolnshire or Russian steppes.

But indeed there is something awful in the Alpine elevation above human things. We do not love Switzerland merely because we associate its thought with recollections of holidays and joyfulness. Some of the most solemn moments of life are spent high up above among the mountains, on the barren tops of rocky passes, where the soul has seemed to hear in solitude a low controlling voice. It is almost necessary for the development of our deepest affections that some sad and sombre moments should be interchanged with hours of merriment and elasticity. It is this variety in the woof of daily life which endears our home to us; and perhaps none have fully loved the Alps who have not spent some days of meditation, or it may be of sorrow, among their solitudes. Splendid scenery, like music, has the power to make 'of grief itself a fiery chariot for mounting above the sources of grief,' to ennoble and refine our passions, and to teach us that our lives are merely moments in the years of the eternal Being. There are many, perhaps, who, within sight of some great scene among the Alps, upon the height of the Stelvio or the slopes of Mürren, or at night in the valley of Courmayeur, have felt themselves raised above cares and doubts and miseries by the mere recognition of unchangeable magnificence; have found a deep peace in the sense of their own nothingness. It is not granted to us everyday to stand upon these pinnacles of rest and faith above the world. But having once stood there, how can we forget the station? How can we fail, amid the tumult of our common cares, to feel at times the hush of that far-off tranquillity? When our life is most commonplace, when we are ill or weary in city streets, we can remember the clouds upon the mountains we have seen, the sound of innumerable waterfalls, and the scent of countless flowers. A photograph of Bisson's or of Braun's, the name of some well-known valley, the picture of some Alpine plant, rouses the sacred hunger in our souls, and stirs again the faith in beauty and in rest beyond ourselves which no man can take from us. We owe a deep debt of gratitude to everything which enables us to rise above depressing and enslaving circumstances, which brings us nearer in some way or other to what is eternal in the universe, and which makes us know that, whether we live or die, suffer or enjoy, life and gladness are still strong in the world. On this account, the proper attitude of the soul among the Alps is one of silence. It is almost impossible without a kind of impiety to frame in words the feelings they inspire. Yet there are some sayings, hallowed by long usage, which throng the mind through a whole summer's day, and seem in harmony with its emotions—some portions of the Psalms or lines of greatest poets, inarticulate hymns of Beethoven and Mendelssohn, waifs and strays not always apposite, but linked by strong and subtle chains of feeling with the grandeur of the mountains. This reverential feeling for the Alps is connected with the Pantheistic form of our religious sentiments to which I have before alluded. It is a trite remark, that even devout men of the present generation prefer temples not made with hands to churches, and worship God in the fields more contentedly than in their pews. What Mr. Ruskin calls 'the instinctive sense of the divine presence not formed into distinct belief' lies at the root of our profound veneration for the nobler aspects of mountain scenery. This instinctive sense has been very variously expressed by Goethe in Faust's celebrated confession of faith, by Shelley in the stanzas of 'Adonais,' which begin 'He is made one with nature,' by Wordsworth in the lines on Tintern Abbey, and lately by Mr. Roden Noel in his noble poems of Pantheism. It is more or less strongly felt by all who have recognised the indubitable fact that religious belief is undergoing a sure process of change from the dogmatic distinctness of the past to some at present dimly descried creed of the future. Such periods of transition are of necessity full of discomfort, doubt, and anxiety, vague, variable, and unsatisfying. The men in whose spirits the fermentation of the change is felt, who have abandoned their old moorings, and have not yet reached the haven for which they are steering, cannot but be indistinct and undecided in their faith. The universe of which they form a part becomes important to them in its infinite immensity. The principles of beauty, goodness, order and law, no longer connected in their minds with definite articles of faith, find symbols in