our attention and hope. Life is hereby melted into an expectation or a religion. "Underneath the inharmonious and trivial particulars, is a musical perfection; the Ideal journeying always with us, the heaven without rent or seam. Do but observe the mode of our illumination. When I converse with a profound mind, or if at any time being alone I have good thoughts, I do not at once arrive at satisfactions, as when, being thirsty, I drink water; or go to the fire, being cold; no! but I am at first apprised of my vicinity to a new and excellent region of life. By persisting to read or to think, this region gives further sign of itself, as it were in flashes of light, in sudden discoveries of its profound beauty and repose, as if the clouds that covered it parted at intervals and showed the approaching traveller the inland mountains, with the tranquil eternal meadows spread at their base, whereon flocks graze and shepherds pipe and dance. But every insight from this realm of thought is felt as initial, and promises a sequel. I do not make it; I arrive there, and behold what was there already. I make! O no! I clap my hands in infantine. joy and amazement before the first opening to me of this august magnificence, old with the love and homage of innumerable ages, young with

the life of life, the sunbright Mecca of the desert. And what a future it opens! I feel a new heart beating with the love of the new beauty. I am ready to die out of nature and be born again into this new yet unapproachable America I have found in the West:

"Since neither now nor yesterday began

These thoughts, which have been ever, nor yet can A man be found who their first entrance knew." I If I have described life as a flux of moods, I must now add that there is that in us which changes not and which ranks all sensations and states of mind. The consciousness in each man is a sliding scale, which identifies him now with the First Cause, and now with the flesh of his body; life above life, in infinite degrees. The sentiment from which it sprung determines the dignity of any deed, and the question ever is, not what you have done or forborne, but at whose command you have done or forborne it.

Fortune, Minerva, Muse, Holy Ghost, these are quaint names, too narrow to cover this unbounded substance. The baffled intellect must still kneel before this cause, which refuses to be named, - ineffable cause, which every fine genius has essayed to represent by some emphatic symbol, as, Thales by water, An

aximenes by air, Anaxagoras by (Noûs) thought, Zoroaster by fire, Jesus and the moderns by love; and the metaphor of each has become a national religion. The Chinese Mencius has not been the least successful in his generalization. "I fully understand language,” he said, " and nourish well my vast-flowing vigor.”—“I beg to ask what you call vast-flowing vigor? said his companion. "The explanation," replied Mencius, "is difficult. This vigor is supremely great, and in the highest degree unbending. Nourish it correctly and do it no injury, and it will fill up the vacancy between heaven and earth. This vigor accords with and assists justice and reason, and leaves no hunger." - In our more correct writing we give to this generalization the name of Being, and thereby confess that we have arrived as far as we can go. Suffice it for the joy of the universe that we have not arrived at a wall, but at interminable oceans. Our life seems not present so much as prospective; not for the affairs on which it is wasted, but as a hint of this vast-flowing vigor. Most of life seems to be mere advertisement of faculty; information is given us not to sell ourselves cheap; that we are very great. So, in particulars, our greatness is always in a tendency

or direction, not in an action. It is for us to believe in the rule, not in the exception. The noble are thus known from the ignoble. So in accepting the leading of the sentiments, it is not what we believe concerning the immortality of the soul or the like, but the universal impulse to believe, that is the material circumstance and is the principal fact in the history of the globe.' Shall we describe this cause as that which works directly? The spirit is not helpless or needful of mediate organs. It has plentiful powers and direct effects. I am explained without explaining, I am felt without acting, and where I am not. Therefore all just persons are satisfied with their own praise. They refuse to explain themselves, and are content that new actions should do them that office. They believe that we communicate without speech and above speech, and that no right action of ours is quite unaffecting to our friends, at whatever distance; for the influence of action is not to be measured by miles. Why should I fret myself because a circumstance has occurred which hinders my presence where I was expected? If I am not at the meeting, my presence where I am should be as useful to the commonwealth of friendship and wisdom, as would be my presence in that

place. I exert the same quality of power in all places. Thus journeys the mighty Ideal before us; it never was known to fall into the rear. No man ever came to an experience which was satiating, but his good is tidings of a better. Onward and onward! In liberated moments we know that a new picture of life and duty is already possible; the elements already exist in many minds around you of a doctrine of life which shall transcend any written record we have. The new statement will comprise the scepticisms as well as the faiths of society, and out of unbeliefs a creed shall be formed. For scepticisms are not gratuitous or lawless, but are limitations of the affirmative statement, and the new philosophy must take them in and make affirmations outside of them, just as much as it must include the oldest beliefs.'

It is very unhappy, but too late to be helped, ? the discovery we have made that we exist. That discovery is called the Fall of Man. Ever afterwards we suspect our instruments. We have learned that we do not see directly, but mediately, and that we have no means of correcting these colored and distorting lenses which we are, or of computing the amount of their errors.