less verity; and through and by all builds,
builds at the great architectures of spiritual growth.

Hence the difference between him and satirists like Thackeray, who
equal him in keenness of observation, are not behind him in verity of
report, while surpassing him often in pictorial effect,--but who bring
to the picture out of themselves only a noble indignation against
baseness. They contemn; he uses. They cry, "Fie!" upon unclean
substances; he ploughs the offence into the soil, and sows wheat over
it. They see the world as it is; he sees it, and through it. They probe
sores; he leads forth into the air and the sunshine. They tinge the
cheek with blushes of honorable shame; he paints it with the glow of
wholesome activity. Their point of view is that of pathology; his, that
of physiology. The great satirists, at best, give a medicine to
sickness; Goethe gives a task to health. They open a door into a
hospital; he opens a door _out_ of one, and cries, "Lo, the green earth
and blue heaven, the fields of labor, the skies of growth!"

On the other hand, by this relentless fidelity to observation, by his
stern refusal to give men supposititious qualities and characters, by
his resolute acceptance of European civilization, by his unalterable
determination to practicable results, by always limiting himself _to
that which all superior men might be expected not merely to read of with
gusto, but to do_, he is widely differenced from novelists like the
authoress of "Consuelo." He does not propose to furnish a moral luxury,
over which at the close one may smack the lips, and cry, "How sweet!" No
gardener's manual ever looked more simply to results. His aim is, to get
something _done_, to get _all_ done which he suggests. Accordingly, he
does not gratify us with vasty magnanimities, holy beggaries voluntarily
assumed, Bouddhistic "missions"; he shows us no more than high-minded,
incorruptible men, fixed in their regards upon the high ends of life,
established in noble, fruitful fellowship, willing and glad to help
others so far as they can clearly see their way, not making public
distribution of their property, but managing it so that it shall in
themselves and others serve culture, health, and all well-being of body
and mind. Wealth here is a trust; it is held for use; its uses are, to
subserve the high ends of Nature in the spirit of man. Lothario seeks
association with all who can aid him in these applications. So intent is
h