gence, the same in public matters as in private life, is not immediately felt on every occasion of neglect, but shows itself in the general result.*

The ancients seem to have dealt with idleness far more severely than we do. Every Egyptian was bound annually to declare to the governor of his district by what means he maintained himself, and if he failed to do this, or did not show that he lived by honest means, he was to be punished with death. Solon brought this law from Egypt and established it at Athens, where it was regarded as an unobjectionable regulation.†

A similar custom prevailed among the people of Otaheite. A choice was generally made either of capital criminals for the human sacrifices, or of vagrants who strolled about from place to place without any visible method of obtaining an honest subsistence. The victim was fallen upon suddenly and clubbed without warning.

For

If work was originally a curse, God has transmuted it into a blessing. Idleness is an intolerable misery to the intelligent and earnest man; work is his exercise and delight. Therefore it is that many work who have no need, unless the compulsion of their higher nature. there is a difference between the necessity of the freeman and of the slave. To a free-man shame is the strongest necessity; to a slave, stripes and bodily chastisement. § Translated into the phraseology of modern thought the sentiment amounts to this, that he who has

* Philippic iv.

Cook's "Voyages," p. 286.

+ Herod. ii. 177.
§ Demosth., Philip. iv.

a high sense of duty would certainly feel ashamed to eat the bread of idleness.

It is said that the young man of the period is not fond of work; that he prefers to be free and easy, and to spend his evenings in hotels, music-halls, and casinos rather than in reading and self-improvement. The excitement of his evening's pleasure subtracts greatly from the vigour and industry of the succeeding day.

The Emperor Carinus was so indolent that he could not bear the trouble of signing his name. A confidential secretary, who had acquired great dexterity in the art of forgery, relieved him from the irksome duty. The Emperor Vitellius likewise was so indolent that Tacitus compared him to a hog, without, however, using the offensive epithet: "Secluded in the shades of his gardens, as the lazy animals, to whom if you throw food, lie still and are torpid, he had dismissed with equal oblivion the past, the present, and the future." Idleness is not merely a negative quality, but it leads to licentiousness and all kinds of mischief. Why did Ægisthus fall into impurity? The reason is evident: he was slothful. It was a discriminating observation of Tacitus respecting the ancient Germans, that they loved indolence, and yet hated quiet. Even the idle must have variety, and, though they shrink from any systematic effort, they are liable to spasmodic bursts of quarrelsome mischief. Indolence is also a great waster.

As soon as the fruit is ripe the Makalolo cut down the tree rather than be at the trouble of

*Tacit. Hist., iii. 36.

Ovid, Rem. Am., 162.

Tacit. Germ. 15.

climbing it.* Contrast with these lazy barbarians the diligence of tiny birds. Sometimes their nest is so plentifully lined with feathers, that, upon being counted, they proved to be about two hundred in number. a contrast might tempt one for a moment to question the maxim, “Ye are of more value than many sparrows."

Such

In ordinary cases idleness is the precursor of ruin; it can overturn even a royal throne. It is told of Louis Seize, when the concealed recesses of the Tuileries gave up his private journal to the irreverent hands of the mob, that one entry was found often repeated during the most critical period immediately preceding the Revolution : "Nothing," "nothing," "nothing." +

Sometimes slowness, sometimes celerity is best; but for the most part gentle diligence is a superlative excellence, and the diligent worker will often be stimulated, and at the same time restrained by saying to himself, Hasten gently; Festina lente. By working in this way a man lasts, for it is not work, but worry that kills.

Cromwell could be quick and slow. Where delay was requisite he could employ the most indefatigable patience; where celerity was necessary he flew to a decision. There is one that laboureth, and taketh pains, and maketh haste, and is so much the more behind. This maxim of Ecclesiasticus (xi. 11) has been summarised into a proverb The more haste, the worse speed.

Some are apt to fancy it a great merit to have done their work in a very little time; and such persons would

* Dr. Livingstone's "Travels," p. 203.
+ Rien, rien, rien.

be benefited by listening to the rough remark of the sculptor Gibson-himself a genius-" No one will ask how long you have been, except fools." No doubt quickness is the most popular,* and the multitude that is enraptured with the rapid movements of a juggler would despise the slow processes of genius; but then the judgment of the multitude is neither correct nor lasting. It is said, that when Agatharcus, the painter, valued himself upon the celerity and ease with which he finished his pieces, Zeuxis replied, "If I boast, it shall be of the slowness with which I finish mine.” †

When one boasts that he has done his work in little time, we are inclined to wish that he had taken longer time. Cromwell and his party boasted that they had employed only four days in drawing up a constitution, by which the whole government of three kingdoms was to be adjusted for all generations. There appears no difficulty in believing them; it was so badly done. It may be accepted as an axiom that hurry is always slow; and often throws a man backwards instead of forwards.

The vigil does not help-at least, not as a rule. On one occasion Cicero was ambitious to outdo Hortensius, who had already spoken with great applause; for which reason he sat up all night to prepare. But that watching and application hurt him so much that he next day appeared inferior to his rival.

Diligence prevails. Look at such an one as Philip of Macedon; marching and toiling in person, present on

* Aristoph. Eccles., 583.

† Plut. in Pericles.

all occasions, neglecting no time or season.

Probably it was owing to this, that the Philippics of Demosthenes are full of exhortations to energetic diligence. We can easily imagine who suggested to his mind this observation : "All men will side with and respect those whom they see prepared and willing to make proper exertion; and again, the powerful argument from past neglect. The Athenians were unprosperous because they had done nothing needful; if they had performed their duties, and affairs were still amiss, there would, he argues, have been no hope of amendment.

Let every one work well while he is young and strong, that he may provide in manifold ways for that period so pathetic, the evening of life. And yet it may be delusive to expect old age-it may therefore be wiser to look on each day as a furrow made by Time's plough, and to sow the good seed therein, knowing that night comes and closes it up.

III.--Perseverance.

It is not enough to deliberate and sketch a plan, it is not enough to begin to carry it out; we need to work on with continuous patience till we have embodied our conception in act, and till we have fully accomplished our purpose. This is perseverance; and it is a quality greatly needed in life, for the impulse which conceives

Cicero in an eloquent passage (Orat. in Catil., iii. 7), describes personal and painstaking supervision :-" Neque vero, quum aliquid mandaverat, confectum putabat: nihil erat, quod non ipse obiret, occurreret, vigilaret, laboraret."