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hell itself without its extreme satisfactions. But lest I should mislead any when I have my own head, and obey my whims, let me remind the reader that I am only an experimenter. Do not set the least value on what I do, or the least discredit on what I do not, as if I pretended to settle anything as true or false. I unsettle all things. No facts are to me sacred ; none are profane; I simply experiment, an endless seeker, with no Past at my back.

Yet this incessant movement and progression, which all things partake, could never become sensible to us, but by contrast to some principle of fixture or stability in the soul. Whilst the eternal generation of circles proceeds, the eternal generator abides. That central life is somewhat superior to creation, superior to knowledge and thought, and contains all its circles. For ever it labours to create a life and thought as large and excellent as itself; but in vain ; for that which is made, instructs how to make a better.

Thus there is no sleep, no pause, no preservation, but all things renew, germinate, and spring. Why should we import rags and relics into the new hour ? Nature abhors the old, and old age seems the only disease: all others run into

We call it by many names—fever, intemperance, insanity, stupidity, and crime : they are all forms of old age : they are rest, conservatism, appropriation, inertia, not newness, not the way onward. We grizzle every day. I see no need of it. Whilst we converse with what is above us, we do not grow old, but grow young. Infancy, youth, receptive, aspiring, with religious eye looking upward, counts itself nothing, and abandons itself to the instruction flowing from all sides. But the man and woman of seventy, assume to know all; throw up their hope ; renounce aspiration ; accept the actual for the necessary; and talk down to the young. Let them then become organs of the Holy Ghost; let them be lovers ; let them behold truth; and their eyes are uplifted, their wrinkles smoothed, they are perfumed again with hope and power. This old age ought not to creep on a human mind. In nature, every moment is new; the past is always swallowed and forgotten; the coming only is sacred. Nothing is secure but life, transition, the energizing spirit. No love can be bound by oath or covenant to secure it against a higher love. No truth so sublime but it may be trivial tomorrow in the light of new thoughts. People wish to be settled : only as far as they are unsettled, is there any hope for them.

this one.

Life is a series of surprises. We do not guess to-day the mood, the pleasure, the power of to-morrow, when we are building up our being. Of lower states,—of acts of routine and sense, we can tell somewhat, but the masterpieces of God, the total growths, and universal movements of the soul, he hideth ; they are incalculable. I can know that truth is divine and helpful ; but how it shall help me, I can have no guess, for so to be is the sole inlet of so to know. The new position of the advancing man has all the powers of the old, yet has them all new. It carries in its bosom all the energies of the past, yet is itself an exhalation of the morning. I cast away in this new moment all my once hoarded knowledge, as vacant and vain. Now, for the first time, seem I to 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.

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 unknown.

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 embalmned. 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, self-tormentor'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 1? 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

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