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know anything rightly. The simplest words, we do not know what they mean, except when we love and aspire.

The difference between talents and character is adroitness to keep the old and trodden round, and power and courage to make a new road to new and better goals. Character makes an overpowering present, a cheerful, determined hour, which fortifies all the company, by making them see that much is possible and excellent, that was not thought of. Character dulls the impression of particular events. When we see the conqueror, we do not think much of any one battle or success. We see that we had exaggerated the difficulty. It was easy to him. The great man is not convulsible or tormentable. He is so much, that events pass over him without much impression. People say sometimes, “ See what I have overcome; see how cheerful I am ; see how completely I have triumphed over these black events.” Not if they still remind me of the black event,—they have not yet conquered. Is it conquest to be a gay and decorated sepulchre, or a half-crazed widow hysterically laughing ? True conquest is the causing the black event to fade and disappear as an early cloud of insignificant result in a history so large and advancing.

The one thing which we seek with insatiable desire, is to forget ourselves, to be surprised out of our propriety, to lose our sempiternal memory, and to do something without knowing how or why; in short, to draw a new circle. Nothing great was ever achieved without enthusiasm. The way of life is wonderful. It is by abandonment. The great moments of history are the facilities of performance through the strength of ideas, as the works of genius and religion. “A man,” said Oliver Cromwell, “ never rises so high as when he knows not whither he is going.” Dreams and drunkenness, the use of opium and alcohol, are the semblance and counterfeit of this oracular genius, and hence their dangerous attraction for men. For the like reason, they ask the aid of wild passions, as in gaming and war, to ape in some manner these flames and generosities of the heart.

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INTELLECT.

Every substance is negatively electric to that which stands above it in the chemical tables, positively to that which stands below it. Water dissolves wood, and stone, and salt; air dissolves water; electric fire dissolves air ; but the intellect dissolves fire, gravity, laws, method, and the subtlest unnamed relations of nature in its resistless menstruum. Intellect lies behind genius, which is intellect constructive. Intellect is the simple power anterior to all action or construction. Gladly would I unfold in calm degrees a natural history of the intellect; but what man has yet been able to mark the steps and boundaries of that transparent essence? The first questions are always to be asked, and the wisest doctor is gravelled by the inquisitiveness of a child. How can we speak of the action of the mind under any divisions, as, of its knowledge, of its ethics, of its works, and so forth, since it melts will into perception, knowledge into act ? Each becomes the other. Itself alone is. Its vision is not like the vision of the eye, but is union with the things known.

Intellect and intellection signify, to the common ear, consideration of abstract truth. The consideration of time and place, of you and me, of profit and hurt, tyrannize over most men's minds. Intellect separates the fact considered from you, from all local and personal reference, and discerns it as if it existed for its own sake. Heraclitus looked upon the affections as dense and coloured mists. In the fog of good and evil affections, it is hard for man to walk forward in a straight line. Intellect is void of affection, and sees an object as it stands in the light of science, cool and disengaged. The intellect goes out of the individual, floats over its own personality, and regards it as a fact, and not as I and mine. He who is immersed in what concerns person or place, cannot see the problem of existence. This the intellect always ponders. Nature shows all things formed and bound. The intellect pierces the form, overleaps the wall, detects intrinsic likeness between remote things, and reduces all things into a few principles.

. The making a fact the subject of thought, raises it. All that mass of mental and moral phenomena which we do not make objects of voluntary thought, come within the power of fortune; they constitute the circumstance of daily life; they are subject to change, to fear, and hope. Every man beholds his human condition with a degree of melancholy. As a ship aground is battered by the waves, so man, imprisoned in mortal life, lies open to the mercy of coming events. But a truth, separated by the intellect, is no longer a subject of destiny. We behold it as a god upraised above care and fear. And so any fact in our life, or any record of our fancies or reflections, disentangled from the web of our unconsciousness, becomes an object impersonal and immortal. It is the past restored, but embalmed. A better art than that of Egypt has taken fear and corruption out of it. It is eviscerated of care. It is offered for science. What is addressed to us for contemplation does not threaten us, but makes us intellectual beings.

The growth of the intellect is spontaneous in every step. The mind that grows could not predict the times, the means, the mode of that spontaneity. God enters by a private door into every individual. Long prior to the age of reflection, is the thinking of the mind. Out of darkness, it came insensibly into the marvellous light of to-day. Over it always reigned a firm law. In the period of infancy it accepted and disposed of all impressions from the surrounding creation after its own way. Whatever any mind doth or saith, is after a law. It has no random act or word. And this native law remains over it after it has come to reflection or conscious thought. In the most worn, pedantic, introverted, selftormentor's life, the greatest part is incalculable by him, unforeseen, unimaginable, and must be, until he can take himself up by his own ears. What am I? What has my will done to make me that I am ? Nothing. I have been floated into this thought, this hour, this connexion of events, by might and mind sublime, and my ingenuity and wilfulness have not thwarted, have not aided to an appreciable degree.

Our spontaneous action is always the best. You cannot, with your best deliberation and heed, come so close to any question as your spontaneous glance shall bring you, whilst you rise from your bed, or walk abroad in the morning after meditating the matter before sleep, on the previous night. Always our thinking is a pious reception. Our truth of thought is therefore vitiated as much by too violent direction given by our will, as by too great negligence. We do not determine what we will think. We only open our senses, clear away, as we can, all obstruction from the fact, and suffer the intellect to see. We have little control over our thoughts. We are the prisoners of ideas. They catch us up for moments into their heaven, and so fully engage us, that we take no thought for the morrow, gaze like children, without an effort to make them our own. By and by we fall out of that rapture, bethink us where we have been, what we have seen, and repeat, as truly as we can, what we have beheld. As far as we can recall these ecstasies, we carry away in the ineffaceable memory the result, and all men and all the ages confirm it. It is called Truth. But the moment we cease to report, and attempt to correct and contrive, it is not truth.

If we consider what persons have stimulated and profited us, we shall perceive the superiority of the spontaneous or intuitive principle over the arithmetical or logical. The first always contains the second, but virtual and latent. We want in every man a long logic; we cannot pardon the absence of it, but it must not be spoken, Logic is the procession or proportionate unfolding of the intuition ; but its virtue is as silent method; the moment it would appear as propositions, and have a separate value, it is worthless.

In every man's mind, some images, words, and facts remain, without effort on his part to imprint them, which others forget, and afterwards these illustrate to him important laws. All our progress is an unfolding, like the vegetable bud. You have first an instinct, then an opinion, then a knowledge, as the plant has root, bud, and fruit. Trust the instinct to the end, though you can render no reason. It is vain to hurry it. By trusting it to the end, it shall ripen into truth, and you shall know why you believe.

Each mind has its own method. A true man never acquires after college rules. What you have aggregated in a natural manner, surprises and delights when it is produced. For we cannot oversee each other's secret. And hence the differences between men in natural endowment are insignificant in comparison with their common wealth. Do you think the porter and the cook have no anecdotes, no experiences, no wonders for you? Everybody knows as much as the savant. The walls of rude minds are scrawled all over with facts, with thoughts. They shall one day bring a lantern and read the inscriptions. Every man, in the degree in which he has wit and culture, finds his curiosity inflamed concerning the modes of living and thinking of other men, and especially of those classes whose minds have not been subdued by the drill of school education.

This instinctive action never ceases in a healthy mind, but becomes richer and more frequent in its informations through all states of culture. At last comes the era of reflection, when we not only observe, but take pains to observe; when we, of set purpose, sit down to consider an abstract truth; when we keep the mind's eye open, whilst we converse, whilst we read, whilst we act, intent to learn the secret law of some class of facts.

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