love of justice, therefore, which depends on our character, will benefit by its passage through the intellect; for in proportion as the intellect rises, and acquires enlightenment, will it succeed in mastering, enlightening, and transforming our instincts and our feelings.

But let us no longer believe that this love must be sought in a kind of superhuman, and often inhuman, infinite. None of the grandeur and beauty that this infinite may possess would fall to its portion; it would only be incoherent, inactive, and vague. Whereas by seeking it in ourselves, where it truly is; by observing it there, listening to it, marking how it profits by every acquirement of our mind, every joy and sorrow of our heart, we soon shall learn what we best had do to purify and increase it.

24

Our task within these limits will be sufficiently long and mysterious. To increase and purify within us the desire for justice: how shall this thing be done? We have some vague conception of the ideal that we would approach; but how changeable still, and illusory, is this ideal! It is lessened by all that is still unknown to us in the universe, by all that we do not perceive or perceive incompletely, by all that we question too superficially. It is hedged round by the most insidious dangers; it falls victim to the strangest oblivion, the most inconceivable blunders. Of all our ideals it is the one that we should watch with the greatest care and anxiety, with the most passionate, pious eagerness and solicitude. What seems irreproachably just to us at the moment is probably the merest fraction of what would seem just could we shift our point of view. We need only compare what we were doing yesterday with what we do to-day; and what we do to-day would appear full of faults against equity, were it granted to us to rise still higher, and compare it with what we shall do to-morrow. There needs but a passing event, a thought that uses, a duty to ourselves that takes definite form, an unexpected responsibility that is suddenly made clear, for the whole organisation of our inward justice to totter and be transformed. Slow as our advance may have been, we still should find it impossible to begin life over again in the midst of many a sorrow whereof we were the involuntary cause, many a discouragement to which we unconsciously gave rise; and yet, when these things came into being around us, we appeared to be in the right, and did not consider ourselves unjust. And even so are we convinced to-day of our excellent intentions, even so do we tell ourselves that we are the cause if no suffering and no tears, that we stay not a murmur of happiness, shorten no moment of peace or of love; and it may be that there passes, unperceived of us, to our right or our left, an illimitable injustice that spreads over three-fourths of our life.

25

I chanced to-day to take up a copy of the "Arabian Nights," in the very remarkable translation recently published by Dr. Mardrus; and I marvelled at the extraordinary picture it gives of the ancient, long-vanished civilisations. Not in the Odyssey or the Bible, in Xenophon or Plutarch, could their teaching be more clearly set forth. There is one story that the Sultana Schahrazade tells—it is one of the very finest the volume contains—that reveals a life as pure and as admirable as mankind ever has known; a life replete with beauty, happiness, and love; spontaneous and vivid, intelligent, nourishing, and refined; an abundant life that, to a certain point, comes as near truth as a life well can. It is, in many respects, almost as perfect in its moral as in its material civilisation. And the pillars on which this incomparable structure of happiness rests—like pillars of light supporting the light—are formed of ideas of justice so exquisitely delicate, counsels of wisdom so deeply penetrating, that we of to-day, being less fine in grain, less eager and buoyant, have lost the power to formulate, or to discern, them. And for all that, this abode of felicity, that harbours a moral life so active and vigorous, so graciously grave, so noble—this palace, wherein the purest and holiest wisdom governs the pleasures of rejoicing mankind, is in its entirety based on so great an injustice, is enclosed by so vast, so profound, so frightful an iniquity, that the wretchedest man of us all would shrink in dismay from its glittering, gem-bestrewn threshold. But of this iniquity they who linger in that marvellous dwelling have not the remotest suspicion. It would seem that they never draw near to a window; or that, should one by some chance fly open and reveal to their sorrowful gaze the misery strewn in the midst of the revels and feasting, they still would be blind to the crime which was infinitely more revolting, infinitely more monstrous, than the most appalling poverty—the crime of the slavery, and the even more terrible degradation, of their women. For these, however exalted their position, and at the moment even when they are speaking to the men round about them of goodness and justice—when they are reminding them of their most touching and generous duties—these women never are more than objects of pleasure, to be bought or sold, or given away in a moment of gratitude, ostentation, or drunkenness, to any barbarous or hideous master.

26

"They tell us," says the beautiful slave Nozhatan, as, concealed behind a curtain of silk and of pearls, she speaks to Prince Sharkan and the wise men of the kingdom; "they tell us that the Khalif Omar set forth one night, in the company of the venerable Aslam Abou-Zeid, and that he beheld, far away from his palace, a fire that was burning; and drew near, as he thought that his presence might perhaps be of service. And he saw a poor woman who was kindling wood underneath a cauldron; and by her side were two little wretched children, groaning most piteously. And Omar said, 'Peace unto thee, O woman! What dost thou here, alone in the night and the cold?' And she answered, 'Lord, I am making this water to boil, that my children may drink, who perish of hunger and cold; but for the misery we have to bear Allah will surely one day ask reckoning of Omar the Khalif.' And the Khalif, who was in disguise, was much moved, and he said to her, 'But dost thou think, O woman, that Omar can know of thy wretchedness, since he does not relieve it?' And she answered, 'Wherefore then is Omar the Khalif, if he be unaware of the misery of his people and of each one of his subjects?' Then the Khalif was silent, and he said to Aslam Abou-Zeid, 'Let us go quickly from hence.' And he hastened until he had reached the storehouse of his kitchens, and he entered therein and drew forth a sack of flour from the midst of the other sacks, and also a jar that was filled to the brim with sheep-fat, and he said to Abou-Zeid, 'O Abou-Zeid, help thou me to charge these on my back.' But Abou-Zeid refused, and he cried, 'Suffer that I carry them on my back, O Commander of the Faithful.' And Omar said calmly to him, 'Wilt thou also, O Abou-Zeid, bear the weight of my sins on the day of resurrection?' And Abou-Zeid was obliged to lay the jar filled with fat, and the sack of flour, on the Khalif's back. And Omar hastened, thus laden, until he had once again reached the poor woman; and he took of the flour, and he took of the fat, and placed these in the cauldron, over the fire; and with his own hands did he then get ready the food, and he quickened the fire with his breath; and as he bent over, his beard being long, the smoke from the wood forced its way through the beard of the Khalif. And at last, when the food was prepared, Omar offered it unto the woman and the two little children; and with his breath did he cool the food while they ate their fill. Then he left them the sack of flour and the jar of fat; and he went on his way, and said unto Aslam Abou-Zeid, 'O Abou-Zeid, the light from this fire I have seen to-day