.—As for the devil, Novalis, indeed, had gone so far as to suspect him to be a necessary illusion. Novalis was a mystic, and tainted by the old creeds. The illusion was not necessary—it was disappearing before the fast-approaching meridian light of philosophic religion. Like the myths of Christianity, it had grown up in an age of superstition, when men, blind to the wondrous order of the universe, believed that supernatural beings, like the Homeric gods, actually interfered in the affairs of mortals. Science had revealed the irrevocability of the laws of nature—was man alone to be exempt from them? No. The time would come when it would be as obsolete an absurdity to talk of the temptation of a fiend, as it was now to talk of the wehrwolf, or the angel of the thunder-cloud. The metaphor might remain, doubtless, as a metaphor, in the domain of poetry, whose office was to realize, in objective symbols, the subjective ideas of the human intellect; but philosophy, and the pure sentiment of religion, which found all things, even God himself, in the recesses of its own enthusiastic heart, must abjure such a notion."

* * * * *

"What!" he asked again, "shall all nature be a harmonious whole, reflecting, in every drop of dew which gems the footsteps of the morning, the infinite love and wisdom of its Maker, and man alone be excluded from his part in that concordant choir? Yet such is the doctrine of the advocates of free-will, and of sin—its phantom-bantling. Man disobey his Maker! disarrange and break the golden wheels and springs of the infinite machine! The thought were blasphemy!—impossibility! All things fulfil their destiny; and so does man, in a higher or lower sphere of being. Shall I punish the robber? Shall I curse the profligate? As soon destroy the toad, because my partial taste may judge him ugly; or doom to hell, for his carnivorous appetite, the muscanonge of my native lakes! Toad is not horrible to toad, or thief to thief. Philanthropists or statesmen may environ him with more genial circumstances, and so enable his propensities to work more directly for the good of society; but to punish him—to punish nature for daring to be nature!—Never! I may thank the Upper Destinies that they have not made me as other men are—that they have endowed me with nobler instincts, a more delicate conformation than the thief; but I have my part to play, and he has his. Why should we wish to