and Ford, and even the prose of Bacon and Milton,

in our time, the ode of Wordsworth, and the poems and the prose of Goethe, have this richness, and leave room for hope and for generous attempts.

There is no room left, — and yet I might as well not have begun as to leave out a class of books which are the best: I mean the Bibles of the world, or the sacred books of each nation, which express for each the supreme result of their experience. After the Hebrew and Greek Scriptures, which constitute the sacred books of Christendom, these are, the Desatir of the Persians, and the Zoroastrian Oracles; the Vedas and Laws of Menu; the Upanishads, the Vishnu Purana, the Bhagvat Geeta, of the Hindoos; the books of the Buddhists; the “ Chinese Classic, of four books, containing the wisdom of Confucius and Mencius. Also such other books as have acquired a semi-canonical authority in the world, as expressing the highest sentiment and hope of nations. Such are the “Hermes Trismegistus,” pretending to be Egyptian remains; the “ Sentences” of Epictetus; of Marcus Antoninus; the “Vishnu Sarma” of the Hindoos; the “Gulistan ” of Saadi; the Imitation of Christ,” of Thomas à Kempis; and the

Thoughts” of Pascal.

All these books are the majestic expressions of the universal conscience, and are more to our daily purpose than this year's almanac or this day's newspaper. But they are for the closet, and to be read on the bended knee. Their communications are not to be given or taken with the lips and the end of the tongue, but out of the glow of the cheek, and with the throbbing heart. Friendship should give and take, solitude and time brood and ripen, heroes absorb and enact them. They are not to be held by letters printed on a page, but are living characters translatable into

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every tongue and form of life. I read them on lichens and bark; I watch them on waves on the beach; they fly in birds, they creep in worms; I detect them in laughter and blushes and eye-sparkles of men and

These are Scriptures which the missionary might well carry over prairie, desert, and ocean, to Siberia, Japan, Timbuctoo. Yet he will find that the spirit which is in them journeys faster than he, and greets him on his arrival, was there already long before him. The missionary must be carried by it, and find it there, or he goes in vain. Is there any geography in these things? We call them Asiatic, we call them primeval; but perhaps that is only optical; for Nature is always equal to herself, and there are as good pairs of eyes and ears now in the planet as ever were. Only these ejaculations of the soul are uttered one or a few at a time, at long intervals, and it takes millenniums to make a Bible.

These are a few of the books which the old and the later times have yielded us, which will reward the time spent on them. In comparing the number of good books with the shortness of life, many might well be read by proxy, if we had good proxies; and it would be well for sincere young men to borrow a hint from the French Institute and the British Association, and, as they divide the whole body into sections, each of which sit upon and report of certain matters confided to them, so let each scholar associate himself to such persons as he can rely on, in a literary club, in which each shall undertake a single work or series for which he is qualified. For example, how attractive is the whole literature of the “Roman de la Rose," the “Fabliaux," and the gai science of the French Troubadours! Yet who in Boston has time for that? But one of our company shall undertake it, shall study and master it, and shall report on it, as

finder oath; shall give us the sincere result, as it lies in his mind, adding nothing, keeping nothing back. Another member, meantime, shall as honestly search, sift, and as truly report on British mythology, the Round Table, the histories of Brut, Merlin, and Welsh poetry; a third, on the Saxon Chronicles, Robert of Gloucester, and William of Malmesbury; a fourth, on Mysteries, Early Drama, “Gesta Romanorum,” Collier, and Dyce, and the Camden Society. Each shall give us his grains of gold, after the washing; and every other shall then decide whether this is a book indispensable to him also.


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On the last anniversary of the Phi Beta Kappa Society at Cambridge, the venerable President Quincy, senior member of the Society, as well as senior alumnus of the University, was received at the dinner with peculiar demonstrations of respect. He replied to these compliments in a speech, and, gracefully claiming the privileges of a literary society, entered at some length into an Apology for Old Age, and, aiding himself by notes in his hand, made a sort of running commentary on Cicero's chapter “De Senectute. The character of the speaker, the transparent good faith of his praise and blame, and the naïveté of his eager preference of Cicero's opinions to King David's, gave unusual interest to the College festival. It was a discourse full of dignity, honoring him who spoke and those who heard.

The speech led me to look over at home — an easy task — Cicero's famous essay, charming by its uniform rhetorical merit; heroic with Stoical precepts; with a Roman eye to the claims of the State; happiest, perhaps, in his praise of life on the farm; and rising, at the conclusion, to a lofty strain. But he does not exhaust the subject; rather invites the attempt to add traits to the picture from our broader modern life.

Cicero makes no reference to the illusions which cling to the element of time, and in which Nature delights. Wellington, in speaking of military men, said, — “What masks are these uniforms to hide

cowards! When our journal is published, many statues must come down. I have often detected the like deception in the cloth shoe, wadded pelisse, wig and spectacles, and padded chair of Age. Nature lends herself to these illusions, and adds dim sight, deafness, cracked voice, snowy hair, short memory, and sleep. These also are masks, and all is not Age that wears them. Whilst we yet call ourselves young, and all our mates are yet youths and boyish, one good fellow in the set prematurely sports a gray or a bald head, which does not impose on us who know how innocent of sanctity or of Platonism he is, but does not less deceive his juniors and the public, who presently distinguish him with a most amusing respect: and this lets us into the secret, that the venerable forms that so awed our childhood were just such impostors. Nature is full of freaks, and now puts an old head on young shoulders, and then a young heart beating under fourscore winters.

For if the essence of age is not present, these signs, whether of Art or Nature, are counterfeit and ridiculous: and the essence of age is intellect. Wherever that appears, we call it old. If we look into the eyes of the youngest person, we sometimes discover that here is one who knows already what you would go about with much pains to teach him; there is that in him which is the ancestor of all around him: which fact the Indian Vedas express, when they say, “He that can discriminate is the father of his father.” And in our old British legends of Arthur and the Round-Table, his friend and counsellor, Merlin the Wise, is a babe found exposed in a basket by the riverside, and, though an infant of only a few days, he speaks to those who discover him, tells his name and history, and presently foretells the fate of the bystanders. Wherever there is power, there is age.

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