can

ant

de

and

pols

re

or

try

od.

rit

ck

he

le

-e

ne

d

e

er

n

n

e

e

by other principles than those of carp chemistry. Yet, if it only deny the of matter, it does not satisfy the der the spirit. It leaves God out of me. me in the splendid labyrinth of my pe to wander without end. Then the he it, because it balks the affections in substantive being to men and women is so pervaded with human life, tha something of humanity in all, and in ticular. But this theory makes nature me, and does not account for that cons which we acknowledge to it.

Let it stand, then, in the present sta knowledge, merely as a useful introdu pothesis, serving to apprize us of the e tinction between the soul and the worl

But when, following the invisible thought, we come to inquire, Whence and Whereto? many truths arise to us recesses of consciousness. We learn highest is present to the soul of man dread universal essence, which is not v love, or beauty, or power, but all in each entirely, is that for which all th and that by which they are; that spiri that behind nature, throughout nature

pon us from without, that is, in space and ne, but spiritually, or through ourselves: erefore, that spirit, that is, the Supreme eing, does not build up nature around us, but ats it forth through us, as the life of the tree ts forth new branches and leaves through e pores of the old. As a plant upon the earth, a man rests upon the bosom of God; he is urished by unfailing fountains, and draws, his need, inexhaustible power. Who can t bounds to the possibilities of man? Once hale the upper air, being admitted to behold e absolute natures of justice and truth, and e learn that man has access to the entire ind of the Creator, is himself the creator in the ite. This view, which admonishes me where e sources of wisdom and power lie, and points virtue as to

"The golden key

Which opes the palace of eternity,"

rries upon its face the highest certificate of uth, because it animates me to create my own orld through the purification of my soul.

The world proceeds from the same spirit as e body of man. It is a remoter and inferior carnation of God, a projection of God in the

I

important respect. It is not, like tha jected to the human will. Its sere inviolable by us. It is, therefore, to u ent expositor of the divine mind. point whereby we may measure our As we degenerate, the contrast betw our house is more evident. We a strangers in nature, as we are aliens We do not understand the notes of fox and the deer run away from us and tiger rend us. We do not know more than a few plants, as corn and the potato and the vine. Is not the every glimpse of which hath a grand of him? Yet this may show us w is between man and nature, for У freely admire a noble landscape, if la digging in the field hard by. The something ridiculous in his delight, out of the sight of men.

CHAPTER VIII.

PROSPECTS.

IN inquiries respecting the laws of the world d the frame of things, the highest reason is vays the truest. That which seems faintly ssible it is so refined, is often faint and dim cause it is deepest seated in the mind among e eternal verities. Empirical science is apt to ud the sight, and, by the very knowledge of nctions and processes, to bereave the student the manly contemplation of the whole. The want becomes unpoetic. But the best read turalist who lends an entire and devout atten-n to truth, will see that there remains much to rn of his relation to the world, and that it is t to be learned by any addition or subtraction other comparison of known quantities, but is ived at by untaught sallies of the spirit, by a ntinual self-recovery, and by entire humility. e will perceive that there are far more excellent alities in the student than preciseness and inlibility; that a guess is often more fruitful in an indisputable affirmation, and that a

ture than a hundred concerted experi

For, the problems to be solved an those which the physiologist and the omit to state. It is not so pertinent know all the individuals of the anima as it is to know whence and wher tyrannizing unity in his constitut evermore separates and classifies thin oring to reduce the most diverse to When I behold a rich landscape, it is purpose to recite correctly the order position of the strata, than to kno thought of multitude is lost in a tra of unity. I cannot greatly honor mi details, so long as there is no hint to relation between things and thought upon the metaphysics of conchology, of the arts, to show the relation of th flowers, shells, animals, architecture, to and build science upon ideas. In a natural history, we become sensible o occult recognition and sympathy in the most unwieldly and eccentric form fish, and insect. The American wh confined, in his own country, to th buildings designed after foreign mo prised on entering York Minster or St