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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 laborers 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 tyrannizing unity in his constitution, which evermore separates and classifies things, endeavoring 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 honor 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 unwieldly and eccentric 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 siirprised on entering York Minster or St. Peter's at Rome, by the feeling that these structures are imitations also, — faint copies of an invisible archetype. Nor has science sufficient humanity, so long as the naturalist overlooks that wonderful congruity which subsists between man and the world; of which he is lord, not because he is the most subtile inhabitant, but because he is its head and heart, and finds something of himself in every great and small thing, in every mountain stratum, in every new law of color, fact of astronomy, or atmospheric influence which observation or analysis lay open. A perception of this mystery inspires the muse of George Herbert, the beautiful psalmist of the seventeenth century. The following lines are part of his little poem on Man.

“ Man is all symmetry,
Full of proportions, one limb to another,

And to all the world besides.
Each part may call the farthest, brother;
For head with foot hath private amity,

And both with moons and tides.

“Nothing hath got so far
But man hath caught and kept it as his prey;

His eyes dismount the highest star;

He is in little all the sphere.
Herbs gladly cure our flesh, because that they

Find their acquaintance there.

“ For us, the winds do blow,
The earth doth rest, heaven move, and fountains flow;
Nothing we see, but means our good,

As our delight, or as our treasure;
The whole is either our cupboard of food,

Or cabinet of pleasure.

" The stars have us to bed : Night draws the curtain; which the sun withdraws.

Music and light attend our head.

All things unto our flesh are kind,
In their descent and being; to our mind,

In their ascent and cause.

“ More servants wait on man
Than he'll take notice of. In every path,

He treads down that which doth befriend him

When sickness makes bim pale and wan.
Oh mighty love! Man is one world, and hath

Another to attend him.”

The perception of this class of truths makes the attraction which draws men to science, but the end is lost sight of in attention to the means. In view of this half-sight of science, we accept the sentence of Plato, that “poetry comes nearer to vital truth than history.” Every surmise and vaticination of the mind is entitled to a certain respect, and we learn to prefer imperfect theories, and sentences, which contain glimpses of truth, to digested systems which have no one valuable suggestion. A wise writer

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