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 a novelist, not a writer of systematic treatises upon ethics or sociology. The impulses, however, survived in various forms. They are shown, for example, in the striking essay called Pulvis et Umbra. It is his answer to the pessimistic view of men considered as merely multiplying and struggling units. Everywhere we find that man has yet aspirations and imperfect virtues. 'Of all earth's meteors,' he says, 'here, at least, is the most strange and consoling; that this ennobled lemur, this hair-crowned bubble of the dust, this inheritor of a few years and sorrows, should yet deny himself his rare delights and add to his frequent pains and live for an ideal, however misconceived.' This view implies his sympathy with the publican as against the Pharisee. We should cherish whatever aspirations may exist, even in the pot-house or the brothel, instead of simply enforcing conformity to the law. We should like the outcast because he is, after all, the really virtuous person. To teach a man blindly to obey public opinion is to 'discredit in his eyes the one authoritative voice of his own soul. He may be a docile citizen; he will never be a man.' The sanctity of the individual in this sense explains, perhaps, what was the teaching in