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 simple faith, to estimate the final results of their intentions, among the corrupt and slavish multitude. They would be perplexed also in their choice of the means, whereby their intentions might be fulfilled. To produce immediate pain or disorder for the sake of future benefit, is consonant, indeed, with the purest religion and philosophy, but never fails to excite invincible repugnance in the feelings of the many. Against their predilections and distastes an Assassin, accidentally the inhabitant of a civilised community, would wage unremitting hostility from principle. He would find himself compelled to adopt means which they would abhor, for the sake of an object which they could not conceive that he should propose to himself. Secure and self-enshrined in the magnificence and pre-eminence of his conceptions, spotless as the light of heaven, he would be the victim among men of calumny and persecution. Incapable of distinguishing his motives, they would rank him among the vilest and most atrocious criminals. Great, beyond all comparison with them, they would despise him in the presumption of their ignorance. Because his spirit burned with an unquenchable passion for their welfare, they would lead him, like his illustrious master, amidst scoffs, and mockery, and insult, to the remuneration of an ignominious death.

Who hesitates to destroy a venomous serpent that has crept near his sleeping friend, except the man who selfishly dreads lest the malignant reptile should turn its fury on himself? And if the poisoner has assumed a human shape, if the bane be distinguished only from the viper's venom by the excess and extent of its devastation, will the saviour and avenger here retract and pause, entrenched behind the superstition of the indefeasible divinity of man? Is the human form, then, the mere badge of a prerogative for unlicensed wickedness and mischief? Can the power derived from the weakness of the oppressed, or the ignorance