ADAM AND ORLANDO. 319 tian's death! What art thou, but a gate of life, a portal of heaven, the threshold of eternity! - Dewey. Orlando. WHY, whither, Adam, wouldst thou have me go? A thievish living on the common road? This I must do, or know not what to do: I rather will subject me to the malice Of a diverted blood, and bloody brother. Adam. But do not so; I have five hundred crowns, Which I did store, to be my foster-nurse, When service should in my old limbs lie lame, ΕΙ Hot and rebellious liquors in my blood; Orl. O, good old man! how well in thee appears Adam. Master, go on, and I will follow thee, At seventeen years many their fortunes seek; SHAKSPEARE. CL. A SISTER PLEADS FOR A BROTHER'S LIFE. Isabella. I AM a woful suitor to your honor, Please but your honor hear me. Angelo. Well; what's your suit? Isab. There is a vice, that most I do abhor, Ang. Well; the matter? Isab. I have a brother is condemned to die : I do beseech you, let it be his fault,121 And not my brother. Ang. Condemn the fault, and not the actor of it? To fine the faults, whose fine stands in record,EI Isab. O just, but severe law! Must he needs die ? Ang. Maiden, no remedy. Isab. Yes; I do think that you might pardon him, And neither Heaven nor man grieve at the mercy. Ang. I will not do 't. Isab. But can you, if you would? Ang. Look! what I will not, that I cannot do. Isab. But might you do 't, and do the world no wrong, If so your heart were touched with that remorse As mine is to him? Ang. He's sentenced; 'tis too late. 141 Isab. Too late? why, no: I, that do speak a word, Isab. I would to Heaven I had your potency, ISABELLA AND ANGELO. No! I would tell what 'twere to be a judge, Ang. Your brother is a forfeit of the law, Isab. Alas! alas! Why, all the souls that were were forfeit once; Ang. Be you content, fair maid; It is the law, not I, condemns your brother: 321 It should be thus with him; - he must die to-morrow. To our gross selves? Good, good my lord, bethink you: There's many have committed it. Ang. The law hath not been dead, though it hath slept; If the first man that did the edict infringe Isab. Yet show some pity! Ang. I show it most of all when I show justice; For then I pity those I do not know, Which a dismissed offence would after gall; And do him right, that, answering one foul wrong, Lives not to act another. Be satisfied: Your brother dies to-morrow; be content. Isab. So you must be the first that gives this sentence, And he, that suffers! O, it is excellent To have a giant's strength; but it is tyrannous To use it like a giant. - Could great men thunder EI For every pelting, petty officer Would use his heaven for thunder; nothing but thunder. Thou rather, with thy sharp and sulphurous bolt, Split'st the unwedgeable and gnarlëd oak, Than the soft myrtle :— But man, proud man, 532 Drest in a little brief authority, Most ignorant of what he's most assured, We cannot weigh our brother with ourself: That in the captain's but a choleric word, Ang. Why do you put these sayings upon me? Go to your bosom : Knock there, and ask your heart what it doth know A natural guiltiness, such as is his, Let it not sound a thought upon your tongue Ang. [Aside.] E EI She speaks, and 'tis Such sense, my sense breeds with it. [To her.] Fare you well. Ang. I will bethink me. Come again to-morrow. Isab. Hark, how I'll bribe you! Good my lord, turn back. Ang. How! bribe me? Ay, with such gifts that heaven shall share with you. Ang. Well; come to me To-morrow. Isab. Heaven keep your honor safe! SHAKSPEARE. CLI.—THE MIND ITS OWN EDUCATOR. 1. KNOWLEDGE and virtue, or, in other words, intellectual and moral improvement, are mainly the mind's own work. The ordinary processes of direct instruction are, at best, but means, facilities, and aids, of immense importance, it is true, but which presuppose in the mind to which they are applied an active, self-moving coöperation. None can carry us up the hill of learning. It must be done, if done, by the strain upon our own sinews, by the wrenching of our own muscles, by the indom THE MIND ITS OWN EDUCATOR. 823 itable resolution of our own wills. Without this effort on our parts, all the means of instruction which this and all other ages have devised are vain, worse 37 than vain. 2. There is a vague notion widely prevalent that schools and ampler seminaries are able, by a power inherent in themselves, to fill the mind with learning; or that it is to be received inertly, like the influences of the atmosphere, by a mere residence at the places of instruction. But this is a sad mistake. Something, in this way, doubtless, may be effected. Something may be thus insensibly imbibed. A young person cannot pass his time, for years, in scenes like these, without catching something from the inspiration of the place.. Intercourse, conversation, sympathy with his companions, will, without much voluntary effort on his part, convey some information, and mould, in some degree, the habits of his mind. But this, admitting it in its full extent, amounts to but very little. It is, moreover, too vague to be of any practical value. 3. The truth, after all, is, that the most elaborate and manifold apparātus of instruction can impart nothing of importance to the passive and inert mind. It is almost as unavailing as the warmth and light of the sun, and all the sweet influences of the heavens, shed upon the desert sands. "The schoolmaster,” we are told by one, who, be it observed, is himself a prodigy of selfeducation," the schoolmaster is abroad." The word has been caught up by the nations as prophetical of mighty changes. But the schoolmaster is abroad to little purpose, unless his pupils stand ready in their places to receive him with open and active minds, and to labor with him for their own benefit. 4. If all the means of education which are scattered over the world, and if all the philosophers and teachers of ancient and. modern times, were to be collected together, and made to bring their combined efforts to bear upon an individual, all they could do would be to afford the opportunity of improvement. They could not give him a single valuable thought independently of his own exertion. All that could be accomplished must still be done within the little compass of his own mind; and they could not approach this by a hair's breadth nearer than access' was made for them by his own coöperation. Nothing short of a miracle can teach a man any thing independently of this. All that he learns is effected by self-discipline, and self-discipline is the mind's own work. We all are, under God, intellectually, the makers of ourselves. 5. Virtue, religion, as well as knowledge, must also be mainly the mind's own work. Here, too, external means are useless, without the earnest coöperation of the individual. The usual |