out of them come some of the noblest instances of character and of achievement. Ignorance and crime and poverty and vice, stand in fearful contrast to knowledge and integrity and wealth and purity; but they likewise constitute the dark background against which the virtues of human life stand out in radiant relief; virtues developed by the struggle which they create; virtues which seem impossible without their co-existence. For, whence issues any such thing as virtue, except out of the temptation and antagonism of vice? How could Charity ever have appeared in the world, were there no dark ways to be trodden by its bright feet, and no suffering and sadness to require its aid? I look at these asylums, these hospitals, these ragged schools—a zodiac of beautiful charities, girdling all this selfishness and sin—I look at these monuments which humanity will honor when war shall be but a legend, and laurels have withered to dust; and when I think what they have grown out of, and why they stand here, I regard them as so many sublime way-marks by which Providence unfolds its purposes among men, and by which men trace out the plan of God.

And then, again, perhaps this problem of human diversity presses heaviest where civilization is the most advanced, in order that men may be more sharply aroused to seek some practical solution. It is an encouraging sign when an evil begins to be intensely felt, and the demand for relief becomes desperate. The civilization of our time is imperfect; involves many incongruities; perhaps creates some evils; but that it is an improved civilization, is evinced by the fact that it is self-conscious; for perception is the necessary antecedent of endeavor and success. The contrasts of human condition, then, that unfold themselves in the crowded street, may teach us our duty and our responsibility in lessening social inequality and need.

But a solution of this problem, clearer perhaps than any other, appears when we consider another lesson of the street; a lesson which requires us to look a little deeper, but which, when we do look, is no less evident than these diversities. That lesson unfolds the essential unity of humanity. For, we find that the differences between men are formal rather than real; that, with various outward conditions, they pass through the same great trials; and that the scales which seem to hang uneven at the surface, and to be tipped this way and that by the currents of worldly fortune, are very nearly balanced in the depths of the inner life. We are shallow judges of the happiness or the misery of others, if we estimate it by any marks that distinguish them from ourselves; if, for instance, we say that because they have more money they are happier, or because they live more meagrely they are more wretched. For, men are allied by much more than they differ. The rich man, rolling by in his chariot, and the beggar, shivering in his rags, are allied by much more than they differ. It is safer, therefore, to estimate our neighbor's real condition by what we find in our own lot, than by what we do not find there. And now, see into what an essential unity this criterion draws the jostling, divergent masses in yonder street! Each man there, like all the rest, finds life to be a discipline. Each has his separate form of discipline; but it bears upon the kindred spirit that is in every one of us, and strikes upon motives, sympathies, faculties, that run through the common humanity. Surely, you will not calculate any essential difference from mere appearances; for the light laughter that bubbles on the lip often mantles over brackish depths of sadness, and the serious look may be the sober veil that covers a divine peace. You know that the bosom can ache beneath diamond brooches, and how many blithe hearts dance under coarse wool. But I do not allude merely to these accidental contrasts. I mean that about equal measures of trial, equal measures of what men call good and evil, are allotted to all; enough, at least, to prove the identity of our humanity, and to show that we are all subjects of the same great plan. You say that the poor man who passes yonder, carrying his burden, has a hard lot of it, and it may be he has; but the rich man who brushes by him has a hard lot of it too—just as hard for him, just as well fitted to discipline him for the great ends of life. He has his money to take care of; a pleasant occupation, you may think; but, after all, an occupation, with all the strain and anxiety of labor, making more hard work for him, day and night, perhaps, than his neighbor has who digs ditches or thumps a lapstone. And it is quite likely that he feels poorer than the poor man, and, if he ever becomes self-conscious, has great reason to feel meaner. And then, he has his rivalries, his competitions, his troubles of caste and etiquette, so that the merchant, in his sumptuous apartments, comes to the same essential point, "sweats, and bears fardels," as well as his brother in the garret; tosses on his bed with surfeit, or perplexity, while the other is wrapped in peaceful slumber; and, if he is one who recognizes the moral ends of life, finds himself called upon to contend with his own heart, and to fight with peculiar temptations. And thus the rich man and the poor man, who seem so unequal in the street, would find but a thin partition between them, could they, as they might, detect one another kneeling on the same platform of spiritual endeavor, and sending up the same prayers to the same eternal throne.

But, say you, "here is one who is returning to a home of destitution, of misery; where the light of the natural day is almost shut out, but in which brood the deeper shadows of despair." And yet, in many a splendid mansion you will find a more fearful destitution, a dearth of affections, killed by envy, jealousy, distrust; stifled by glittering formalities; a brood of evil passions that mock the splendor, and darken the magnificent walls. The measure of joy, too, is distributed with the same impartiality as the measure of woe. The child's grief throbs against the round of its little heart as heavily as the man's sorrow; and the one finds as much delight in his kite or drum, as the other in striking the springs of enterprise or soaring on the wings of fame. After all, happiness is the rule, not the exception, even in the hearts that beat in the crowded city; and its great elements are as common as the air, and the sunshine, and free movement, and good health. And what the fortunate may seem to gain in variety of methods, may only be unconscious devices to simulate or recover that natural relish which others have never lost. And no one doubts that the great dispensations of life, the events that make epochs in our fleeting years, cleave through all the strata of outward difference, and lay bare the core of our one humanity. Sickness! does it not make Dives look very much like Lazarus, and show our common weakness, and reveal the common marvel of this "harp of thousand strings?" And sorrow! it veils all faces, and bows all forms alike, and sends the same shudder through the frame, and casts the same darkness upon the walls, and peals forth in the same dirge of maternal agony by the dead boy's cradle in the sumptuous chamber, and the baby's last sleep on its bed of straw. And Death! how wonderfully it makes them all alike who in the street wore such various garments, and had such distinct aims, and were whirled apart in such different orbits! Ah! our essential humanity comes out in those composed forms and