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IT HAD been hard for him that spake it to have put more truth and untruth together in few words, than in that speech, Whatsoever is delighted in solitude, is either a wild beast or a god. For it is most true, that a natural and secret hatred, and aversation towards society, in any man, hath somewhat of the savage beast; but it is most untrue, that it should have any character at all, of the divine nature; except it proceed, not out of a pleasure in solitude, but out of a love and desire to sequester a man's self, for a higher conversation: such as is found to have been falsely and feignedly in some of the heathen; as Epimenides the Candian, Numa the Roman, Empedocles the Sicilian, and Apollonius of Tyana; and truly and really, in divers of the ancient hermits and holy fathers of the church. But little do men perceive what solitude is, and how far it extendeth. For a crowd is not company; and faces are but a gallery of pictures; and talk but a tinkling cymbal, where there is no love. The Latin adage meeteth with it a little: Magna civitas, magna solitudo; because in a great town friends are scattered; so that there is not that fellowship, for the most part, which is in less neighborhoods. But we may go further, and affirm most truly, that it is a mere and miserable solitude to want true friends; without which the world is but a wilderness; and even in this sense also of solitude, whosoever in the frame of his nature and affections, is unfit for friendship, he taketh it of the beast, and not from humanity.

As the result of much more explosive life, animals have to deal with much in the way of nitrogenous waste products, the ashes of the living fire, but these are usually got rid of very effectively, e.g. in the kidney filters, and do not clog the system by being deposited as crystals and the like, as happens in plants. Sluggish animals like sea-squirts which have no kidneys are exceptions that prove the rule, and it need hardly be said that the statements that have been made in regard to the contrasts between plants and animals are general statements. There is often a good deal of the plant about the animal, as in sedentary sponges, zoophytes, corals, and sea-squirts, and there is often a little of the animal about the plant, as we see in the movements of all shoots and roots and leaves, and occasionally in the parts of the flower. But the important fact is that on the early forking of the genealogical tree, i.e. the divergence of plants and animals, there depended and depends all the higher life of the animal kingdom, not to speak of mankind. The continuance of civilisation, the upkeep of the human and animal population of the globe, and even the supply of oxygen to the air we breathe, depend on the silent laboratories of the green leaves, which are able with the help of the sunlight to use carbonic acid, water, and salts to build up the bread of life.

I have met with no traces of the Virgin during the years between her Presentation in the Temple and her becoming head girl at Temple College. These years, we may be assured, can hardly have been other than eventful; but incidents, or bits of life, are like living forms--it is only here and here, as by rare chance, that one of them gets arrested and fossilised; the greater number disappear like the greater number of antediluvian molluscs, and no one can say why one of these flies, as it were, of life should get preserved in amber more than another. Talk, indeed, about luck and cunning; what a grain of sand as against a hundredweight is cunning's share here as against luck's. What moment could be more humdrum and unworthy of special record than the one chosen by the artist for the chapel we are considering? Why should this one get arrested in its flight and made immortal when so many worthier ones have perished? Yet preserved it assuredly is; it is as though some fairy's wand had struck the medieval Miss Pinkerton, Amelia Sedley, and others who do duty instead of the Hebrew originals. It has locked them up as sleeping beauties, whose charms all may look upon. Surely the hours are like the women grinding at the mill--the one is taken and the other left, and none can give the reason more than he can say why Gallio should have won immortality by caring for none of "these things."

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