Godolphin, Volume 4. Эдвард Бульвер-Литтон

You are untaught the broad and sound principles of life; all that you know of morals are its decencies and forms. Thus you are incapable of estimating the public virtues and the public deficiencies of a brother or a son; and one reason why we have no Brutus, is because you have no Portia. Turkey has its seraglio for the person; but custom in Europe has also a seraglio for the mind."

      Constance smiled at the philosopher's passion; but she was a woman, and she was moved by it.

      "Perhaps," said she, "in the progress of events, the state of the women may be improved as well as that of the men."

      "Doubtless, at some future stage of the world. And believe me, Lady Erpingham, politician and schemer as you are, that no legislative reform alone will improve mankind: it is the social state which requires reformation."

      "But you asked me some minutes since," said Constance, after a pause, "if the object of my pursuit was religion. I disappointed but not surprised you by my answer."

      "Yes: you grieved me, because, in your case, religion could alone fill the dreary vacuum of your time. For, with your enlarged and cultivated mind, you would not view the grandest of earthly questions in a narrow and sectarian light. You would not think religion consisted in a sanctified demeanour, in an ostentatious almsgiving, in a harsh judgment of all without the pale of your opinions. You would behold in it a benign and harmonious system of morality, which takes from ceremony enough not to render it tedious but impressive. The school of the Bayles and Voltaires is annihilated. Men begin now to feel that to philosophise is not to sneer. In Doubt, we are stopped short at every outlet beyond the Sensual. In Belief lies the secret of all our valuable exertion. Two sentiments are enough to preserve even the idlest temper from stagnation—a desire and a hope. What then can we say of the desire to be useful, and the hope to be immortal?"

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      After all, an astrologer,—nay, a cabalist—is not so monstrous a prodigy in the nineteenth century! In the year 1801, Lackingtou published a quarto, entitled Magus: a Complete System of Occult Philosophy; treating of Alchemy, the Cabalistic Art, Natural and Celestial Magic, &c.—and a very impudent publication it is too. That Raphael should put forth astrological manuals is no

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After all, an astrologer,—nay, a cabalist—is not so monstrous a prodigy in the nineteenth century! In the year 1801, Lackingtou published a quarto, entitled Magus: a Complete System of Occult Philosophy; treating of Alchemy, the Cabalistic Art, Natural and Celestial Magic, &c.—and a very impudent publication it is too. That Raphael should put forth astrological manuals is not a proof of his belief in the science he professes; but that it should answer to Raphael to put them forth, shows a tendency to belief in his purchasers.