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pantomime of brutes? What a searching preacher of self-command is the varying phenomenon of Health!
Herein is especially apprehended the Unity of Nature,—the Unity in Variety,—which meets us everywhere. All the endless variety of things make a unique, an identical impression. Xenophanes complained in his old age, that, look where he would, all things hastened back to Unity. He was weary of seeing the same entity in the tedious variety of forms. The fable of Proteus has a cordial truth. Every particular in Nature, a leaf, a drop, a crystal, a moment of time, is related to the whole, and partakes of the perfection of the whole. Each particle is a microcosm, and faithfully renders the likeness of the world.
Not only resemblances exist in things whose analogy is obvious, as when we detect the type of the human hand in the flipper of the fossil saurus, but also in objects wherein there is great superficial unlikeness. Thus architecture is called "frozen music," by De Stael and Goethe. "A Gothic church," said Coleridge, "is a petrified religion." Michael Angelo maintained, that, to an architect, a knowledge of anatomy is essential. In Haydn's oratorios, the notes present to the imagination not only motions, as of the snake, the stag, and the elephant, but colours also; as the green grass. The granite is differenced in its laws only by the more or less of heat, from the river that wears it away. The river, as it flows, resembles the air that flows over it; the air resembles the light which traverses it with more subtile currents; the light resembles the heat which rides with it through Space. Each creature is only a modification of the other; the likeness in them is more than the difference, and their radical law is one and the same. Hence it is, that a rule of one art, or a law of one organisation, holds true throughout nature. So intimate is this Unity, that, it is easily seen, it lies under the undermost garment of Nature, and betrays its source in universal Spirit. For, it pervades Thought also. Every universal truth which we express in words, implies or supposes every other truth. Omne verum vero consonat. It is like a great circle on a sphere, comprising all possible circles; which, however, may be drawn, and comprise it, in like manner. Every such truth is the absolute Ens seen from one side. But it has innumerable sides.
The same central Unity is still more conspicuous in actions. Words are finite organs of the infinite mind. They cannot cover the dimensions of what is in truth. They break, chop, and impoverish it. An action is the perfection and publication of thought. A right action seems to fill the eye, and to be related to all nature. "The wise man, in doing one thing, does all; or, in the one thing he does rightly, he sees the likeness of all which is done rightly."
Words and actions are not the attributes of mute and brute nature. They introduce us to that singular form which predominates over all other forms. This is the human. All other organisations appear to be degradations of the human form. When this organisation appears among so many that surround it, the spirit prefers it to all others. It says, "From such as this have I drawn joy and knowledge. In such as this have I found and beheld myself. I will speak to it. It can speak again. It can yield me thought already formed and alive." In fact, the eye—the mind— is always accompanied by these forms, male and female, and these are incomparably the richest informations of the power and order that lie at the heart of things. Unfortunately, every one of them bears the marks as of some injury—is marred, and superficially defective. Nevertheless, far different from the deaf and dumb nature around them, these all rest like fountain-pipes
on the unfathomed sea of thought and virtue, whereto they alone, of all organisations, are the entrances.
It were a pleasant inquiry to follow into detail their ministry to our education; but where would it stop? We are associated in adolescent and adult life with some friends, who, like skies and waters, are co-extensive with our idea; who, answering each to a certain affection of the soul, satisfy our desire on that side; whom we lack power to put at such focal distance from us, that we can mend or even analyse them. We cannot choose but love them. When much intercourse with a friend haS supplied us with a standard of excellence, and has increased our respect for the resources of God, who thus sends a real person to outgo our ideal—when he has, moreover, become an object of thought, and, whilst his character retains all its unconscious effect, is converted in the mind into solid and sweet wisdom,—it is a sign to us that his office is closing, and he is commonly withdrawn from our sight in a short time.
rPHUS is the unspeakable but intelligible and
practicable meaning of the world conveyed
to man, the immortal pupil, in every object of
sense. To this one end of Discipline, all parts of
A noble doubt perpetually suggests itself,
whether this end be not the Final Cause of the
Universe; and whether Nature outwardly exists.
It is a sufficient account of that appearance we
call the world, that God will teach a human
mind, and so makes it the receiver of a certain
number of congruent sensations, which we call
sun and moon, man and woman, house and trade.
In my utter impotence to test the authenticity
of the report of my senses, to know whether the
impressions they make on me correspond with
outlying objects, what difference does it make,
whether Orion is up there in heaven, or some god
paints the image in the firmament of the soul?
The relations of parts and the end of the whole