supposed power runs athwart the recognized agencies, natural and moral, which science and religion explore. Heeded though it be in many actions and partnerships, it is not the power to which we build churches, or make liturgies and prayers, or which we regard in passing laws, or found college professorships to expound. Goethe has said in his Autobiography what is much to purpose:

the

"I believed that I discovered in nature, animate and inanimate, intelligent and brute, somewhat which manifested itself only in contradiction, and therefore could not be grasped by a conception, much less by a word. It was not god-like, since it seemed unreasonable; not human, since it had no understanding; not devilish, since it was beneficent; not angelic, since it is often a marplot. It resembled chance, since it showed no sequel. It resembled Providence, since it pointed at connection. All which limits us seemed permeable to that. It seemed to deal at pleasure with the necessary elements of our constitution; it shortened time and extended space. Only in the impossible it seemed to delight, and the possible to repel with contempt. This, which seemed to insert itself between all other things, to sever them, to bind them, I named the Demoniacal, after the example of the ancients, and of those who had observed the like.

Although every demoniacal property can manifest

X

itself in the corporeal and incorporeal, yes, in beasts too in a remarkable manner, yet it stands specially in wonderful relations with men, and forms in the moral world, though not an antagonist, yet a transverse element, so that the former may be called the warp, the latter the woof. For the phenomena which hence originate there are countless names, since all philosophies and religions have attempted in prose or in poetry to solve this riddle, and to settle the thing once for all, as indeed they may be allowed to do.

"But this demonic element appears most fruitful when it shows itself as the determining characteristic in an individual. In the course of my life I have been able to observe several such, some near, some farther off. They are not always superior persons, either in mind or in talent. They seldom recommend themselves through goodness of heart. But a monstrous force goes out from them, and they exert an incredible power over all creatures, and even over the elements; who shall say how far such an influence may extend? All united moral powers avail nothing against them. In vain do the clear-headed part of mankind discredit them as deceivers or deceived, the mass is attracted. Seldom or never do they meet their match among their contemporaries; they are not to be conquered save by the universe itself, against which they have taken up arms. Out of such experiences doubtless arose the strange, monstrous proverb, Nobody against God but God.'"

It would be easy in the political history of

every time to furnish examples of this irregular success, men having a force which without virtue, without shining talent, yet makes them prevailing. No equal appears in the field against them.' A power goes out from them which draws all men and events to favor them. The crimes they commit, the exposures which follow, and which would ruin any other man, are strangely overlooked, or do more strangely turn to their ac

count.

I set down these things as I find them, but however poetic these twilights of thought, I like daylight, and I find somewhat wilful, some play at blindman's-buff, when men as wise as Goethe talk mysteriously of the demonological. The insinuation is that the known eternal laws of morals and matter are sometimes corrupted or evaded by this gypsy principle, which chooses favorites and works in the dark for their behoof; as if the laws of the Father of the universe were sometimes balked and eluded by a meddlesome Aunt of the universe for her pets. You will observe that this extends the popular idea of success to the very gods; that they foster a success to you which is not a success to all; that fortunate men, fortunate youths exist, whose good is not virtue or the public good, but a private good,

robbed from the rest. It is a midsummer madness, corrupting all who hold the tenet. The demonologic is only a fine name for egotism; an exaggeration namely of the individual, whom it is Nature's settled purpose to postpone.' "There is one world common to all who are awake, but each sleeper betakes himself to one of his own." Dreams retain the infirmities of our character. The good genius may be there or not, our evil genius is sure to stay. The Ego partial makes the dream; the Ego total the interpretation. Life is also a dream on the same

terms.

2

The history of man is a series of conspiracies. to win from Nature some advantage without paying for it. It is curious to see what grand powers we have a hint of and are mad to grasp, yet how slow Heaven is to trust us with such edge-tools. "All that frees talent without increasing selfcommand is noxious." Thus the fabled ring of Gyges, making the wearer invisible, which is represented in modern fable by the telescope as used by Schlemil, is simply mischievous.3 A new or private language, used to serve only low or political purposes; the transfusion of the blood; the steam battery, so fatal as to put an end to war by the threat of universal murder;

the desired discovery of the guided balloon, are of this kind. Tramps are troublesome enough in the city and in the highways, but tramps flying through the air and descending on the lonely traveller or the lonely farmer's house or the bank-messenger in the country, can well be spared. Men are not fit to be trusted with these talismans.

Before we acquire great power we must acquire wisdom to use it well. Animal magnetism inspires the prudent and moral with a certain. terror; so the divination of contingent events, and the alleged second-sight of the pseudo-spiritualists. There are many things of which a wise man might wish to be ignorant, and these are such. Shun them as you would the secrets of the undertaker and the butcher. The best are never demoniacal or magnetic; leave this limbo to the Prince of the power of the air. The lowest angel is better. It is the height of the animal; below the region of the divine. Power as such is not known to the angels.

Great men feel that they are so by sacrificing their selfishness and falling back on what is humane; in renouncing family, clan, country and each exclusive and local connection, to beat with the pulse and breathe with the lungs of nations.