wilderness. But above all—never forget that they—drink.

It was well enough for a stormy past, but it may not be so well for the future, that man is prone to hero-worship. Under circumstances, varying, however, immensely, be it observed, humanity has produced Menus, Confuciuses, Platos, Ciceros, Sidneys, Spinozas, scholars and gentlemen, and the ordinary student, seeing them all through a Claude Lorraine glass of modern tinting, thinks them on the whole wonderfully like himself. Horace chaffs with Cæsar and Mæcenas, Martial quizzes the world and the reader very much as modern club-men and poets would do. It is very convenient to forget how much they have been imitated; still more so to ignore that in both are stores of recondite mode and feeling as yet unpenetrated by any scholar of these days. You think, my brave Artium Baccalaureus, that you feel all that Hafiz felt,—surely he toped and bussed like a good fellow of all times,—and yet for seven centuries the most embracing of scholars have folioed and disputed over the real meaning of that Song of Solomon which is now first beginning to be understood from Hafiz. Man, I tell you that in the old morning of history there were races whose life-blood glowed hotter than ever yours did, with a burning faith, such as you never felt, that all which you now believe to be most execrably infamous was intensely holy. Your wisest scholars lose themselves in trying to unthread the mazes and mysteries of those incomprehensible depths of diabolical worship and intertwined beauty and honor, now known only from trebly diminished mythologic reflection. Perhaps some of those undecipherable hieroglyphs of the East are not so unintelligible to you now as they would be if translated. Do you, for that matter, fully understand why a Hindu yoghi torments himself for thirty years? I observe that the great majority of our good, kind missionaries have no glimmering of an idea why it is done. Brother Zeal, of the first part, says it is superstition. Father Squeal, of the second part, says it is the devil. Very good indeed—so far as it goes.

But look to later ages, and see whether man has been so strikingly similar to us of the present day. There are manias and mysteries of the Middle Ages whose history is smothered in darkness; lost to us out of sheer incapacity to be understood from any modern standpoint of sense or feeling whatever. What do you make out of that crusade of scores of thousands of unarmed, delirious Christians, who started eastward to redeem the holy sepulchre; all their faith and hope of safety being in a goose and a pig which they bore with them? And they all died, those earnest Goose-and-Pigites; died in untold misery and murder—unhappy 'superstition again.' That bolt is soon shot; but I have my misgivings whether it reaches the mark.

Or what do you make of untold and unutterable horrors, or crimes, as they were deemed, which to us seem bewildering nonsense? What of were-wolf manias, of districts made horrible by nightmare and vampyreism, urged to literal and incredible reality; of abominations which no modern wickedness dare hint at, but which raged like epidemics? Or what of the Sieur de Gilles, with his thousand or two of girl children elaborately tortured to death—and he a type and not a sporad?

'But,' we are told, 'men would do all this over again, if they dared. The vice is all here, safely housed away snug as ever, only waiting its time.' I grant it—just as I grant that the same atoms and elements which once formed mastodons and trilobites are here—and with about as much chance of reappearing as mastodons as humanity has of reproducing those antique horrors. The fragments of witch-madness and star-faith may be still raked in tolerably perfect lumps out of the mire or chaff of mankind; but I do not think, young lady, that you will ever be accused of riding on a broom, though you unquestionably had an ancestress, somewhere before or after Hengist, who enjoyed the reputation of understanding that unpopular mode of volatility. Pommade Dupuytren and Eau de toilette have taken the place of the witch-ointments; and if the spice-powder of the old alchemist Mutio di Frangipani has risen from the recipes of the Middle Ages into modern fashion, rest assured that it will never work wonder more, save in connection with bright eyes, rustling fans, and Valenciennes-edged pocket-handkerchiefs.

To the student to whom all battles of the past are not like the dishes of certain Southern hotels,—all served in the same gravy, possessing the same agrarian, muttony flavor,—and to whom Zoroaster and Spurgeon are not merely clergymen, differing only in dress and language, it must appear plain enough that as there are now on earth races physically differing from one another almost as much as from other mammalia, just so in the course of ages have been developed in the same single descent even greater mental and moral differences. In fact, when we remember that the same lust, avarice, ambition and warfare have mingled with our blood at all times, it becomes wonderful when we reflect how marvelously the mind has been molded to such myriad varieties. It has in full consciousness of its power sacrificed all earthly happiness, toiled and died for rulers, for ideas of which it had no idea, for vague war-cries—it has existed only for sensuality, or beauty, or food—for religion or for ostentation, according to different climate or age or soil—it has groveled for ages in misery or roamed free and proud—and between the degraded slave and the proud free-man there is, as I think, a very terrible difference indeed. But, quitting the vast variety of mental developments, faiths, and feelings, let us cast a glance on the general change which history has witnessed in man's physical condition.

First let us premise with certain general laws, that intelligence, physical well-being and freedom have a decided affinity, and are most copiously unfolded in manufacturing countries. That as labor is developed and elaborated, it becomes allied to science and art, and, in a word, 'respectable.' That as these advance it becomes constantly more evident that he who strives to accomplish his labor in the most perfect manner is continually becoming a man of science and an artist, and rising to a well deserved intellectual equality with the 'higher classes.' That, in fine, the tendency of industry—which in this age is only a synonym for the action of capital—is towards Republicanism.

I have already remarked to the effect that so far as the welfare of man in the future is concerned, it is to be regretted that hero-worship should still influence men so largely. When Mr. Smith runs over his scanty historical knowledge, things do not seem so bad on the whole with anybody. Mark Antony and Coriolanus and Francis the First, the plumed barons of the feudal days, and their embroidered and belaced ladies, with the whole merrie companie of pages, fools, troubadours and heralds, seem on the whole to have had fine times of it. 'Bloweth seed and groweth mead'—assuredly the sun shone then as now, people wassailed or wailed—oh, 'twas pretty much the same in all ages. But when we come to the most unmistakable facts, all this sheen of gilded armor and egret-plumes, of gemmed goblet and altar-lace, lute, mandolin, and lay, is cloth of gold over the ghastly, shrunken limbs of a leper. Pass over the glory of knight and dame and see how it was then with the multitude—with the millions. Almost at the first glance, in fact, your knight and dame turn out unwashed, scantily linened, living amid scents and sounds which no modern private soldier would endure. The venison pasty of high festival becomes the daily pork and mustard of home life, with such an array of scrofula and cutaneous disorders as are horrible to think on. The household books of expenditure of the noblest families in England in the fourteenth century scarcely show as much