pise him,
unless he happen to be without a soul,[29] or at least to show no signs
of it; which possibly he may not in merely carrying you across the
river. He may be merely what Mr. Carlyle rightly calls a human beaver
after all; and there may be nothing in all that ingenuity of his greater
than a complication of animal faculties, an intricate bestiality,--nest
or hive building in its highest development. You need something more
than this, or the man is despicable; you need that virtue of building
through which he may show his affections and delights; you need its
beauty or decoration.

Sec. X. Not that, in reality, one division of the man is more human than
another. Theologists fall into this error very fatally and continually;
and a man from whom I have learned much, Lord Lindsay, has hurt his
noble book by it, speaking as if the spirit of the man only were
immortal, and were opposed to his intellect, and the latter to the
senses; whereas all the divisions of humanity are noble or brutal,
immortal or mortal, according to the degree of their sanctification; and
there is no part of the man which is not immortal and divine when it is
once given to God, and no part of him which is not mortal by the second
death, and brutal before the first, when it is withdrawn from God. For
to what shall we trust for our distinction from the beasts that perish?
To our higher intellect?--yet are we not bidden to be wise as the
serpent, and to consider the ways of the ant?--or to our affections?
nay; these are more shared by the lower animals than our intelligence.
Hamlet leaps into the grave of his beloved, and leaves it,--a dog had
stayed. Humanity and immortality consist neither in reason, nor in love;
not in the body, nor in the animation of the heart of it, nor in the
thoughts and stirrings of the brain of it,--but in the dedication of
them all to Him who will raise them up at the last day.

Sec. XI. It is not, therefore, that the signs of his affections, which
man leaves upon his work, are indeed more ennobling than the signs of
his intelligence; but it is the balance of both whose expression we
need, and the signs of the government of them all by Conscience; and
Discretion, the daughter of Conscience. So, then, the intelligent part
of man being eminently, if not chiefly, displayed in the structure of
his work, his affectionate part is to be shown in its decoration; and,
that decoration may be indeed lovely, two things are needed: f