"Ah, my son!" said the parson, "if I wished to prove the value of religion, would you think I served it much if I took as my motto, 'Religion is power'? Would not that be a base and sordid view of its advantages? And would you not say, He who regards religion as a power intends to abuse it as a priestcraft?"

"Well put!" said Riccabocca.

"Wait a moment—let me think! Ah, I see, Sir!" said Leonard.

PARSON.—"If the cause be holy, do not weigh it in the scales of the market; if its objects be peaceful, do not seek to arm it with the weapons of strife; if it is to be the cement of society, do not vaunt it as the triumph of class against class."

LEONARD (ingenuously).—"You correct me nobly, sir. Knowledge is power, but not in the sense in which I have interpreted the saying."

PARSON.—"Knowledge is one of the powers in the moral world, but one that, in its immediate result, is not always of the most worldly advantage to the possessor. It is one of the slowest, because one of the most durable, of agencies. It may take a thousand years for a thought to come into power; and the thinker who originated it might have died in rags or in chains."

RICCABOCCA.—"Our Italian proverb saith that 'the teacher is like the candle, which lights others in consuming itself.'"

PARSON.—"Therefore he who has the true ambition of knowledge should entertain it for the power of his idea, not for the power it may bestow on himself: it should be lodged in the conscience, and, like the conscience, look for no certain reward on this side the grave. And since knowledge is compatible with good and with evil, would not it be better to say, 'Knowledge is a trust'?"

"You are right, sir," said Leonard, cheerfully; "pray proceed."

PARSON.—"You ask me why we encourage you to KNOW. First, because (as you say yourself in your Essay) knowledge, irrespective of gain, is in itself a delight, and ought to be something far more. Like liberty, like religion, it may be abused; but I have no more right to say that the poor shall be ignorant than I have to say that the rich only shall be free, and that the clergy alone shall learn the truths of redemption. You truly observe in your treatise that knowledge opens to us other excitements than those of the senses, and another life than that of the moment. The difference between us is this,—that you forget that the same refinement which brings us new pleasures exposes us to new pains; the horny hand of the peasant feels not the nettles which sting the fine skin of the scholar. You forget also, that whatever widens the sphere of the desires opens to them also new temptations. Vanity, the desire of applause, pride, the sense of superiority, gnawing discontent where that superiority is not recognized, morbid susceptibility, which comes with all new feelings, the underrating of simple pleasures apart from the intellectual, the chase of the imagination, often unduly stimulated, for things unattainable below,—all these are surely amongst the first temptations that beset the entrance into knowledge." Leonard shaded his face with his hand.

"Hence," continued the parson, benignantly,—"hence, so far from considering that we do all that is needful to accomplish ourselves as men, when we cultivate only the intellect, we should remember that we thereby continually increase the range of our desires, and therefore of our temptations; and we should endeavour, simultaneously, to cultivate both those affections of the heart which prove the ignorant to be God's children no less than the wise, and those moral qualities which have made men great and good when reading and writing were scarcely known: to wit, —patience and fortitude under poverty and distress; humility and beneficence amidst grandeur and wealth, and, in counteraction to that egotism which all superiority, mental or worldly, is apt to inspire, Justice, the father of all the more solid virtues, softened by Charity, which is their loving mother. Thus accompanied, knowledge indeed becomes the magnificent crown of humanity,—not the imperious despot, but the checked and tempered sovereign of the soul."

The parson paused, and Leonard, coming near him, timidly took his hand, with a child's affectionate and grateful impulse.

RICCAROCCA.—"And if, Leonard, you are not satisfied with our parson's excellent definitions, you have only to read what Lord Bacon himself has said upon the true ends of knowledge to comprehend at once how angry the poor great man, whom Mr. Dale treats so harshly, would have been with those who have stinted his elaborate distinctions and provident cautions into that coxcombical little aphorism, and then misconstrued all he designed to prove in favour of the commandment, and authority of learning. For," added the sage, looking up as a man does when he is tasking his memory, "I think it is thus that after saying the greatest error of all is the mistaking or misplacing the end of knowledge, and denouncing the various objects for which it is vulgarly sought,—I think it is thus that Lord Bacon proceeds: 'Knowledge is not a shop for profit or sale, but a rich storehouse for the glory of the Creator, and the relief of men's estate.'"

["But the greatest error of all the rest is the mistaking or misplacing of the last or farthest end of knowledge: for men have entered into a desire of learning and knowledge, sometimes upon a natural curiosity and inquisitive appetite; sometimes to entertain their minds with variety and delight; sometimes for ornament and reputation; and sometimes to enable them to victory of wit and contradiction; and most times for lucre and profession"—[that is, for most of those objects which are meant by the ordinary titers of the saying, "Knowledge is power"]—"and seldom sincerely to give a true account of these gifts of reason to the benefit and use of men, as if there were sought in knowledge a couch whereupon to rest a searching and restless spirit; or a terrace for a wandering and variable mind to walk up and down, with a fair prospect; or a tower of state for a proud mind to raise itself upon; or a fort or commanding ground for strife and contention; or a shop for profit or sale,—and not a rich storehouse for the glory of the Creator, and the relief of men's estate."—Advancement of Learning, Book I.]

PARSON (remorsefully).—"Are those Lord Bacon's words? I am very sorry I spoke so uncharitably of his life. I must examine it again. I may find excuses for it now that I could not when I first formed my judgment. I was then a raw lad at Oxford. But I see, Leonard, there is still something on your mind."

LEONARD.—"It is true, sir: I would but ask whether it is not by knowledge that we arrive at the qualities and virtues you so well describe, but which you seem to consider as coming to us through channels apart from knowledge?"

PARSON.—"If you mean by the word 'knowledge' something very different from what you express in your Essay—and which those contending for mental instruction, irrespective of religion and ethics, appear also to convey by the word—you are right; but, remember, we have already agreed that by the word' knowledge' we mean culture purely intellectual."

LEONARD.—"That is true,—we so understood it."

PARSON.—"Thus, when this great Lord Bacon erred, you may say that he erred from want of knowledge,—the knowledge which moralists and preachers would convey. But Lord Bacon had read all that moralists and preachers could say on such matters; and he certainly did not err from want of intellectual cultivation. Let me here, my child, invite you to observe, that He who knew most of our human hearts and our immortal destinies did not insist on this intellectual culture as essential to the virtues that form our well-being here, and conduce to our salvation hereafter. Had it been essential, the All-wise One would not have selected humble fishermen for the teachers of His doctrine, instead of culling His disciples from Roman portico or Athenian academe. And this, which distinguishes so remarkably the Gospel from the ethics of heathen philosophy, wherein knowledge is declared to be necessary to virtue, is a proof how slight was the heathen sage's insight into the nature of mankind, when compared with the Saviour's; for hard indeed would it be to men, whether high or low, rich or poor, if science and learning, or contemplative philosophy, were the sole avenues to peace and redemption; since, in this state of ordeal requiring active duties, very few in any age, whether they be high or low, rich or poor, ever are or can be devoted to pursuits merely mental. Christ does not represent Heaven as a college for the learned. Therefore the rules of the Celestial Legislator are rendered clear to the simplest understanding as to the deepest."

RICCABOCCA.—-"And that which Plato and Zeno, Pythagoras and Socrates could not do, was done by men whose ignorance would have been a by-word in the schools of the Greek. The gods of the vulgar were dethroned; the face of the world was changed! This thought may make us allow, indeed, that there are agencies more powerful than mere knowledge, and ask, after all, what is the mission which knowledge should achieve?"

PARSON.—"The Sacred Book tells us even that; for after establishing the truth that, for the multitude, knowledge is not essential to happiness and good, it accords still to knowledge its sublime part in the revelation prepared and announced. When an instrument of more than ordinary intelligence was required for a purpose divine; when the Gospel, recorded by the simple, was to be explained by the acute, enforced by the energetic, carried home to the doubts of the Gentile, the Supreme Will joined to the zeal of the earlier apostles the learning and genius of Saint Paul,—not holier than the others, calling himself the least, yet labouring more abundantly than they all, making himself all things unto all men, so that some might be saved. The ignorant may be saved no less surely than the wise; but here comes the wise man who helps to save. And how the fulness and animation of this grand Presence, of this indomitable Energy, seem to vivify the toil, and to speed the work! 'In journeyings often, in perils of waters, in perils of robbers, in perils of mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils amongst false brethren.' Behold, my son! does not Heaven here seem to reveal the true type of Knowledge,—a sleepless activity, a pervading agency, a dauntless heroism, an all-supporting faith?—a power, a power indeed; a power apart from the aggrandizement of self; a power that brings to him who owns and transmits it but 'weariness and painfulness; in watchings often, in hunger and thirst, in fastings often, in cold and nakedness,'—but a power distinct from the mere circumstance of the man, rushing from him as rays from the sun; borne through the air, and clothing it with light, piercing under earth, and calling forth the harvest. Worship not knowledge, worship not the sun, O my child! Let the sun but proclaim the Creator; let the knowledge but illumine the worship!"

The good man, overcome by his own earnestness, paused; his head drooped on the young student's breast, and all three were long silent.