bootless talking and vain-glorious attempts to lead their fellows; and after they have found that men will no longer hear them, as indeed they never were in the least worthy to be heard, sink quietly into the rank and file,-acknowledging their aims impracticable, or thankful that they were never put into practice. The fiercest reformers grow calm, and are fain to put up with things as they are: the loudest Radical orators become dumb, quiescent placemen: the most fervent Liberals, when out of power, become humdrum Conservatives, or downright tyrants or despots in office. Look at Thiers, look at Guizot, in opposition and in place! Look at the Whigs appealing to the country, and the Whigs in power! Would you say that the conduct of these men is an act of treason, as the Radicals bawl,-who would give way in their turn, were their turn ever to come? No, only that they submit to circumstances which are stronger than they,-march as the world marches towards reform, but at the world's pace, (and the movements of the vast body of mankind must needs be slow,)-forego this scheme as impracticable, on account of opposition, that as immature, because against the sense of the majority,-are forced to calculate drawbacks and difficulties, as well as to think of reforms and advances,—and compelled finally to submit, and to wait, and to compromise."

"The Right Honourable Arthur Pendennis could not speak better, or be more satisfied with himself, if he was First Lord of the Treasury and Chancellor of the Exchequer," Warrington said.

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'Self-satisfied? Why self-satisfied? continued Pen. "It seems to me that my scepticism is more respectful and more modest than the revolutionary ardour of other folks. Many a patriot of eighteen, many a Spouting-Club orator, would turn the Bishops out of the House of Lords to-morrow, and throw the Lords out after the Bishops, and throw the throne into the Thames after the Peers and the Bench. Is that man more modest than I, who take these institutions as I find them, and wait for time and truth to develope, or fortify, or (if you like) destroy them? A college tutor, or a nobleman's toady, who appears one fine day as my right reverend lord, in a silk apron and a shovelhat, and assumes benedictory airs over me, is still the same man we remember at Oxbridge, when he was truckling to the tufts, and bullying the poor under-graduates in the lecture-room. An hereditary legislator, who passes his time with jockeys and black-legs and ballet-girls, and who is called to rule over me and his other betters because his grandfather made a lucky speculation in the funds, or found a coal or tin-mine on his property, or because his stupid ancestor happened to be in command of ten thousand men as brave as himself, who overcame twelve thousand Frenchmen, or fifty thousand Indians-such a man, I say, inspires me with no more respect than the bitterest democrat can feel towards him. But, such as he is, he is a part of the old society to which we belong and I submit to his lordship with acquiescence; and he takes his place above the best of us at all dinner

parties, and there bides his time.

I don't want to chop his head off

with a guillotine, or to fling mud at him in the streets. When they call such a man a disgrace to his order; and such another, who is good and gentle, refined and generous, who employs his great means in promoting every kindness and charity, and art and grace of life, in the kindest and most gracious manner, an ornament to his rank-the question as to the use and propriety of the order is not in the least affected one way or other. There it is, extant among us, a part of our habits, the creed of many of us, the growth of centuries, the symbol of a most complicated tradition-there stand my lord the bishop and my lord the hereditary legislator-what the French call transactions both of them,-representing in their present shape mail-clad barons and double-sworded chiefs, (from whom their lordships the hereditaries, for the most part, don't descend,) and priests, professing to hold an absolute truth and a divinely inherited power, the which truth absolute our ancestors burned at the stake, and denied there; the which divine transmissible power still exists in print-to be believed, or not, pretty much at choice; and of these, I say, I acquiesce that they exist, and no more. If you say that these schemes, devised before printing was known, or steam was born; when thought was an infant, scared and whipped; and truth under its guardians was gagged, and swathed, and blindfolded, and not allowed to lift its voice, or to look out or to walk under the sun; before men were permitted to meet, or to trade, or to speak with each other-if any one says (as some faithful souls do) that these schemes are for ever, and having been changed and modified constantly are to be subject to no farther development or decay, I laugh, and let the man speak. But I would have toleration for these, as I would ask it for my own opinions; and if they are to die, I would rather they had a decent and natural than an abrupt and violent death."

"You would have sacrificed to Jove," Warrington said, "had you lived in the time of the Christian persecutions."

"Perhaps I would," said Pen, with some sadness. "Perhaps I am a coward,—perhaps my faith is unsteady; but this is my own reserve. What I argue here is that I will not persecute. Make a faith or a dogma absolute, and persecution becomes a logical consequence; and Dominic burns a Jew, or Calvin an Arian, or Nero a Christian, or Elizabeth or Mary a Papist or Protestant; or their father both or either, according to his humour; and acting without any pangs of remorse,-but, on the contrary, with strict notions of duty fulfilled. Make dogma absolute, and to inflict or to suffer death becomes easy and necessary; and Mahomet's soldiers shouting Paradise! Paradise!' and dying on the Christian spears, are not more or less praiseworthy than the same men slaughtering a townfull of Jews, or cutting off the heads of all prisoners who would not acknowledge that there was but one prophet of God."

"A little while since, young one," Warrington said, who had been listening to his friend's confessions neither without sympathy nor scorn, for his mood led him to indulge in both, "you asked me why I remained out of the strife of the world, and looked on at the great labour of my

(

neighbour without taking any part in the struggle? Why, what a mere dilettante you own yourself to be, in this confession of general scepticism, and what a listless spectator yourself! You are six-and-twenty years old, and as blasé as a rake of sixty. You neither hope much, nor care much, nor believe much. You doubt about other men as much as about yourself. Were it made of such pococuranti as you, the world would be intolerable; and I had rather live in a wilderness of monkeys, and listen to their chatter, than in a company of men who denied everything."

"Were the world composed of Saint Bernards or Saint Dominics, it would be equally odious," said Pen, "and at the end of a few scores of years would cease to exist altogether. Would you have every man with his head shaved, and every woman in a cloister,-carrying out to the full the ascetic principle? Would you have conventicle hymns twanging from every lane in every city in the world? Would you have all the birds of the forest sing one note and fly with one feather? You call me a sceptic because I acknowledge what is; and in acknowledging that, be it linnet or lark, a priest or parson, be it, I mean, any single one of the infinite varieties of the creatures of God (whose very name I would be understood to pronounce with reverence, and never to approach but with distant awe), I say that the study and acknowledgment of that variety amongst men especially increases our respect and wonder for the Creator, Commander, and Ordainer of all these minds, so different and yet so united,-meeting in a common adoration, and offering up each according to his degree and means of approaching the Divine centre, his acknowledgment of praise and worship, each singing (to recur to the bird simile) his natural song."

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And so, Arthur, the hymn of a saint, or the ode of a poet, or the chant of a Newgate thief, are all pretty much the same in your philosophy," said George.

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'Even that sneer could be answered were it to the point," Pendennis replied; "but it is not; and it could be replied to you, that even to the wretched outcry of the thief on the tree, the wisest and the best of all teachers we know of, the untiring Comforter and Consoler, promised a pitiful hearing and a certain hope. Hymns of saints! Odes of poets! who are we to measure the chances and opportunities, the means of doing, or even judging, right and wrong, awarded to men; and to establish the rule for meting out their punishments and rewards? We are as insolent and unthinking in judging of men's morals as of their intellects. We admire this man as being a great philosopher, and set down the other as a dullard, not knowing either, or the amount of truth in either, or being certain of the truth any where. We sing Te Deum for this hero who has won a battle, and De Profundis for that other one who has broken out of prison, and has been caught afterwards by the policemen. Our measure of rewards and punishments is most partial and incomplete, absurdly inadequate, utterly worldly, and we wish to continue it into the next world. Into that next and awful world we strive to pursue men, and send after them our impotent party verdicts of

condemnation or acquittal. We set up our paltry little rods to measure Heaven immeasurable, as if, in comparison to that, Newton's mind or Pascal's or Shakspeare's was any loftier than mine; as if the ray which travels from the sun would reach me sooner than the man who blacks my boots. Measured by that altitude, the tallest and the smallest among us are so alike diminutive and pitifully base, that I say we should take no count of the calculation, and it is a meanness to reckon the difference." "Your figure fails there, Arthur," said the other, better pleased; "if even by common arithmetic we can multiply as we can reduce almost infinitely, the Great Reckoner must take count of all; and the small is not small, or the great great, to his infinity."

I don't call those calculations in question," Arthur said; "I only say that yours are incomplete and premature; false in consequence, and, by every operation, multiplying into wider error. I do not condemn say that they

the man who murdered Socrates and damned Galileo. I damned Galileo and murdered Socrates."

"And yet but a moment since you admitted the propriety of acquiescence in the present, and, I suppose, all other tyrannies?"

"No: but that if an opponent menaces me, of whom and without cost of blood and violence I can get rid, I would rather wait him out, and starve him out, than fight him out. Fabius fought Hannibal sceptically, Who was his Roman coadjutor, whom we read of in Plutarch when wẹ were boys, who scoffed at the other's procrastination and doubted his courage, and engaged the enemy and was beaten for his pains?"

In these speculations and confessions of Arthur, the reader may perhaps see allusions to questions which, no doubt, have occupied and discomposed himself, and which he has answered by very different solutions to those come to by our friend. We are not pledging ourselves for the correctness of his opinions, which readers will please to consider are delivered dramatically, the writer being no more answerable for them, than for the sentiments uttered by any other character of the story: our endeavour is merely to follow out, in its progress, the development of the mind of a worldly and selfish, but not ungenerous or unkind or truth-avoiding man. And it will be seen that the lamentable stage to which his logic at present has brought him, is one of general scepticism and sneering acquiescence in the world as it is; or if you like so to call it, a belief qualified with scorn in all things extant. The tastes and habits of such a man prevent him from being a boisterous demagogue, and his love of truth and dislike of cant keep him from advancing crude propositions, such as many loud reformers are constantly ready with; much more of uttering downright falsehoods in arguing questions or abusing opponents, which he would die or starve rather than use. It was not in our friend's nature to be able to utter certain lies; nor was he strong enough to protest against others, except with a polite sneer; his maxim being, that he owed obedience to all Acts of Parliament, as long as they were not repealed.

And to what does this easy and sceptical life lead a man? Friend Arthur was a Sadducee, and the Baptist might be in the Wilderness shouting to the poor, who were listening with all their might and faith to the preacher's awful accents and denunciations of wrath or woe or salvation; and our friend the Sadducee would turn his sleek mule with a shrug and a smile from the crowd, and go home to the shade of his terrace, and muse over preacher and audience, and turn to his roll of Plato, or his pleasant Greek song-book babbling of honey and Hybla, and nymphs and fountains and love. To what, we say, does this scepticism lead? It leads a man to a shameful loneliness and selfishness, so to speak the more shameful, because it is so good-humoured and conscienceless and serene. Conscience! What is conscience? Why accept remorse? What is public or private faith? Mythuses alike enveloped in enormous tradition. If seeing and acknowledging the lies of the world, Arthur, as see them you can with only too fatal a clearness, you submit to them without any protest farther than a laugh: if, plunged yourself in easy sensuality, you allow the whole wretched world to pass groaning by you unmoved: if the fight for the truth is taking place, and all men of honour are on the ground armed on the one side or the other, and you alone are to lie on your balcony and smoke your pipe out of the noise and the danger, you had better have died, or never have been at all, than such a sensual coward.

"The truth, friend!" Arthur said, imperturbably; "where is the truth? Show it me. That is the question between us. I see it on both sides. I see it in the Conservative side of the house, and amongst the Radicals, and even on the ministerial benches. I see it in this man who worships by act of Parliament, and is rewarded with a silk apron and five thousand a-year; in that man, who, driven fatally by the remorseless logic of his creed, gives up everything, friends, fame, dearest ties, closest vanities, the respect of an army of churchmen, the recognised position of a leader, and passes over, truth-impelled, to the enemy, in whose ranks he will serve henceforth as a nameless private soldier:-I see the truth in that man, as I do in his brother, whose logic drives him to quite a different conclusion, and who, after having passed a life in vain endeavours to reconcile an irreconcileable book, flings it at last down in despair, and declares, with tearful eyes, and hands up to heaven, his revolt and recantation. If the truth is with all these, why should I take side with any one of them? Some are called upon to preach: let them preach. Of these preachers there are somewhat too many, methinks, who fancy they have the gift. But we cannot all be parsons in church, that is clear. Some must sit silent and listen, or go to sleep mayhap. Have we not all our duties? The head charityboy blows the bellows; the master canes the other boys in the organ-loft; the clerk sings out Amen from the desk; and the beadle with the staff opens the door for his Reverence, who rustles in silk up to the cushion. I won't cane the boys, nay, or say Amen always, or act as the church's champion and warrior, in the shape of the beadle with