their coffins are carried to the grave (if indeed the parish furnishes a coffin for all) turn aside and moralize upon the sadness they have left behind.
III. The Athenians did well to celebrate, with public mourning, the death of those who had guided the republic with their valour and their understanding, or illustrated it with their genius. Men do well to mourn for the dead: it proves that we love something beside ourselves; and he must have a hard heart who can see his friend depart to rottenness and dust, and speed him without emotion on his voyage to "that bourne whence no traveller returns." To lament for those who have benefitted the state, is a habit of piety yet more favourable to the cultivation of our best affections. When Milton died it had been well that the universal English nation had been clothed in solemn black, and that the muffled bells had tolled from town to town. The French nation should have enjoined a public mourning at the deaths of Rousseau and Voltaire. We cannot truly grieve for every one who dies beyond the circle of those especially dear to us; yet in the extinction of the objects of public love and admiration, and gratitude, there is something, if we enjoy a liberal mind, which has departed from within that circle. It were well done also, that men should mourn for any public calamity which has befallen their country or the world, though it be not death. This helps to maintain that connexion between one man and another, and all men considered as a whole, which is the bond of social life. There should be public mourning when those events take place which make all good men mourn in their hearts,—the rule of foreign or domestic tyrants, the abuse of public faith, the wresting
