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we may presently awake to the glories and certainties of day. Idealism is an hypothesis to account for Nature by other principles than those of carpentry and chemistry. Yet, if it only deny the existence of matter, it does not satisfy the demands of the spirit. It leaves God out of me. It leaves me in the splendid labyrinth of my perceptions to wander without end. Then the heart resists it, because it baulks the affections in denying substantive being to men and women. Nature is so pervaded with human life, that there is something of humanity in all and in every particular. But this theory makes Nature foreign to me, and does not account for that consanguinity which we acknowledge to it.

Let it stand, then, in the present state of our knowledge, merely as a useful introductory hypothesis, serving to apprise us of the eternal distinction between the soul and the world.

But when, following the invisible steps of thought, we come to inquire, Whence is matter, and whereto? many truths arise to us out of the recesses of consciousness. We learn that the highest is present to the soul of man, that the dread universal essence, which is not wisdom, or love, or beauty, or power, but all in one, and each entirely, is that for which all things exist, and that by which they are; that spirit creates ; that, behind Nature, throughout Nature, spirit is present; that spirit is one, and not compound; that spirit does not act upon us from without,that is, in space and time,—but spiritually, or through ourselves. Therefore, that spirit,—that is, the Supreme Being-does not build up Nature around us, but puts it forth through us, as the life of the tree puts forth new branches and leaves through the pores of the old. As a plant upon the earth, so a man rests upon the bosom of God; he is nourished by unfailing fountains, and draws, at his need, inexhaustible power. Who can set bounds to the possibilities of man? Once inspire the infinite, by being admitted to behold the absolute natures of justice and truth, and we learn that man has access to the entire mind of the Creator-is himself the creator in the finite. This view, which admonishes me where the sources of wisdom and power lie, and points to virtue as to

“The golden key Which opens the palace of eternity,”

carries upon its face the highest certificate of truth, because it animates me to create my own world through the purification of my soul.

The world proceeds from the same spirit as the body of man. It is a remoter and inferior incarnation of God,-a projection of God in the unconscious. But it differs from the body in one important respect. It is not, like that, now subjected to the human will. Its serene order is inviolable by us. It is, therefore, to us, the present expositor of the Divine mind. It is a fixed point whereby we may measure our departure. As we degenerate, the contrast between us and our house is more evident. We are as much strangers in nature as we are aliens from God. We do not understand the notes of birds. The fox and the deer run away from us; the bear and tiger rend us. We do not know the uses of more than a few plants, as corn and the apple, the potato and the vine. Is not the landscape, every glimpse of which hath a grandeur, a face of him? Yet this may show us what discord is between man and nature, for you cannot freely admire a noble landscape if labourers are digging in the field hard by. The poet finds something ridiculous in his delight, until he is out of the sight of men.

CHAPTER VIII.

PROSPECTS.

IN inquiries respecting the laws of the world

and the frame of things, the highest reason is always the truest. That which seems faintly possible—it is so refined—is often faint and dim because it is deepest seated in the mind among the eternal verities. Empirical science is apt to cloud the sight, and, by the very knowledge of functions and processes, to bereave the student of the manly contemplation of the whole. The savant becomes unpoetic. But the best read naturalist who lends an entire and devout attention to truth, will see that there remains much to learn of his relation to the world, and that it is not to be learned by any addition or subtraction, or other comparison of known quantities, but is arrived at by untaught sallies of the spirit, by a continual self-recovery, and by entire humility. He will perceive that there are far more excellent qualities in the student than preciseness and infallibility; that a guess is often more fruitful than an indisputable affirmation, and that a dream may let us deeper into the secret of Nature than a hundred concerted experiments.

For, the problems to be solved are precisely those which the physiologist and the naturalist omit to state. It is not so pertinent to man to know all the individuals of the animal kingdom as it is to know whence and whereto is this tyrannising unity in his constitution, which evermore separates and classifies things, endeavouring to reduce the most diverse to one form. When I behold a rich landscape, it is less to my purpose to recite correctly the order and superposition of the strata, than to know why all thought of multitude is lost in a tranquil sense of unity. I cannot greatly honour minuteness in details, so long as there is no hint to explain the relation between things and thoughts; no ray upon the metaphysics of conchology, of botany, of the arts, to show the relation of the forms of flowers, shells, animals, architecture, to the mind, and build science upon ideas. In a cabinet of natural history, we become sensible of a certain occult recognition and sympathy in regard to the most bizarre forms, of beast, fish, and insect. The American, who has been confined, in his own country, to the sight of buildings designed after foreign models, is sur

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