have supplied with a moral sentiment the
hiatus—the intellectual and social chasm—
that was growing between his own and his
wife's mental condition. Perhaps, too, some
pains on his own part might have made it
much less, or even prevented it altogether.
He might, from time to time, have communicated
to her what he had himself acquired,
and thus, by enabling her to advance with
him, preserved more closely the original
relation. The same remark may apply where
the disruption of family-bonds, or old
acquaintance ensues from similar causes, and
pride and shame change places, and ancient
affections are crushed beneath the Juggernaut
wheels of ambition, and a chasm is dug
between hearts once united in friendship.
Intellectual eminence is often gained at the
expense of socialities; indeed it naturally
separates itself from lower developments and
laudably seeks union with the higher; the
circle narrows as the spire ascends and the
apex represents a single unit. Solitude is the
destiny of the man who rises too far above
his fellows; and who, in aiming at intellectual
perfection, outsoars companionship. Were
he happy in this solitude, we might leave him
to enjoy it, but he complains of his isolation,
and therefore we seek its remedy, or its
prevention.

This remedy we have already suggested—
but it requires to be stated in detail. The
first tendencies to isolation should be especially
guarded against. It may be a very fine
Byronic feeling for a man to experience, that
his soul is like a star and dwells apart; but
it is not a true and genuine feeling, because
it is not social, and recognises not those
relationships which actually exist between one
star and another; between all the phenomena
of space, and all things that are in earth,
ocean, air, beloved brotherhood. Nay, to the
poet whose words we have just quoted,
"bright bird, insect, and gentle beast " were
"cherished " as his " kindred." The relations
that we have with things beneath us should
be as carefully maintained, as those we
acknowledge with the things above us; and the
wisest of men have seen this most clearly.
Thus Goethe calls on us to " reverence even
our sins," as the basis of much that is grand
both in ourselves, the institutions of society,
and the destiny of the world. We should
more anxiously cultivate humility than pride.

But this evil of isolation belongs not
exclusively to the one transcendant genius, or
to the favoured few who have gained the
highest eminences of thought or labour.
Those who have advanced only a little way
beyond their acquaintance in literary, artistic,
or scientific attainments, are not a little proud
of their acquisitions, and sometimes set up
for much greater people than they really are.
They claim privileges to which they have but
a very slender title, if any, and become boastful,
presumptuous, and overbearing. Alas!
in the crudity of their knowledge, they are
unaware of the lamentable extent of "their
ignorance, as also of the fatal boundary which
necessarily limits the information of the most
learned and the most knowing. They have
not been taught with how much truth Socrates
made the celebrated affirmation that "All he
knew was that he knew nothing."

Man's general capacity for knowledge is,
after all, an exceedingly limited power, and as
our biographical experience increases, we shall
find that the wisest are ever the readiest to
acknowledge the inevitable limitation. The
true philosopher will always discern in
constantly baffled endeavour, sufficient motive
for humility and modesty. It is the same
with Art. The best artist will always be
the most charitable, for he best knows that
"art is long and life is short." This conviction
of a common defect applying in different
stages and degrees to every rate of capacity
or accomplishment, should naturally beget a
fraternity of feeling, and make even the most
ambitious or prosperous still feel himself to
be a man with his fellow-men,—and not
deport himself as a god who has condescended
to walk among men, but who is not of them,
—to tread the path they tread, but not to
share in their sorrows or short-comings. And
be it remembered that even of the godlike
the conception just announced has more in it
of Heathen prejudice than of Christian
sentiment.

To our friend—Amintor—therefore, and
those who happen to be in his deplorable
case, whatever their degree of talent or
success, we would recommend these few
remarks, as worthy of their serious consideration.
They may, perhaps, not be very
profound in themselves or very flattering to
the vanity of the parties concerned;
nevertheless, they are true, and may be useful.
Life is, in fact, a system of relations rather
than a positive and independent existence;
and he who would be happy himself, and
make others happy, must carefully preserve
those relations. He cannot stand apart in
surly and haughty egotism; let him learn
that he is as much dependent on others as
others are on him. A law of action and
reaction prevails, from which he can be no
more exempt than his more modest fellow-
men; and, sooner or later, arrogance in
whatever sphere of the intellectual or moral
development it may obtain, will, nay must,
meet its appropriate punishment. The laws
of nature, and the demonstrations of
mathematics are not more certain than those of
our spiritual life, whether manifested in the
individual or in society.