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 two sorrowful performances. M. Lamennais seems to be only the tool of a quasi-radical party, which flatters him in order to use him, without respect for a glorious, but hence forth powerless, old age. What means this profession of faith? From the first number of “L’Avenir” to “L’Esquisse d’une Philosophie,” M. Lamennais always favors equality, association, and even a sort of vague and indefinite communism. M. Lamennais, in recognizing the right of property, gives the lie to his past career, and renounces his most generous tendencies. Can it, then, be true that in this man, who has been too roughly treated, but who is also too easily flattered, strength of talent has already outlived strength of will?

It is said that M. Lamennais has rejected the offers of several of his friends to try to procure for him a commutation of his sentence. M. Lamennais prefers to serve out his time. May not this affectation of a false stoicism come from the same source as his recognition of the right of property? The Huron, when taken prisoner, hurls insults and threats at his conqueror,—that is the heroism of the savage; the martyr prays for his executioners, and is willing to receive from them his life,—that is the heroism of the Christian. Why has the apostle of love become an apostle of anger and revenge? Has, then, the translator of “L’Imitation” forgotten that he who offends charity cannot honor virtue? Galileo, retracting on his knees before the tribunal of the inquisition his heresy in regard to the movement of the earth, and recovering at that price his liberty, seems to me a hundred times grander than M. Lamennais. What! if we suffer for truth and justice, must we, in retaliation, thrust our persecutors outside the pale of human society; and, when sentenced to an unjust punishment, must we decline exemption if it is offered to us,