which keeps the universe open in every direction to the soul, conceals all the furniture and all the persons that do not concern a particular soul, from the senses of that individual. Through solidest eternal things, the man finds his road, as if they did not subsist, and does not once suspect their being. As soon as he needs a new object, suddenly he beholds it, and no longer attempts to pass through it, but takes another way. When he has exhausted for the time the nourishment to be drawn from any one person or thing, that object is withdrawn from his observation, and though still in his immediate neighborhood, he does not suspect its presence. Nothing is dead men feign themselves dead, and endure mock funerals and mournful obituaries, and there they stand looking out of the window, sound and well, in some new and strange disguise. Jesus is not dead: he is very well alive: nor John, nor Paul, nor Mahomet, nor Aristotle; at times we believe we have seen them all, and could easily tell the names under which they go. If we cannot make voluntary and conscious steps in the admirable science of universals, let us see the parts wisely, and infer the genius of nature from the best particulars with a becoming charity. What is best in each kind is an index of what should be the average of that thing. Love shows me the opulence of nature, by disclosing to me in my friend a hidden wealth, and I infer an equal depth of good in every other direction. It is commonly said by farmers, that a good pear or apple costs no more time or pains to rear, than a poor one; so I would have no work of art, no speech, or action, or thought, or friend, but the best. The end and the means, the gamester and the game,— life is made up of the intermixture and reaction of these two amicable powers, whose marriage appears beforehand monstrous, as each denies and tends to abolish the other. We must reconcile the contradictions as we can, but their discord and their concord introduce wild absurdities into our thinking and speech. No sentence will hold the whole truth, and the only way in which we can be just, is by giving ourselves the lie; Speech is better than silence; silence is better than speech; -All things are in contact; every atom has a sphere of repulsion; Things are, and are not, at the same time; — and the like. All the universe over, there is but one thing, this old Two-Face, creator-creature, mind-matter, right-wrong, of which any proposition may be affirmed or denied. Very fitly, therefore, I assert, that every man is a partialist, that nature secures him as an instrument by self-conceit, preventing the tendencies to religion and science; and now further assert, that, each man's genius being nearly and affectionately explored, he is justified in his individuality, as his nature is found to be immense; and now I add, that every man is a universalist also, and, as our earth, whilst it spins on its own axis, spins all the time around the sun through the celestial spaces, so the least of its rational children, the most dedicated to his private affair, works out, though as it were under a disguise, the universal problem. We fancy men are individuals; so are pumpkins; but every pumpkin in the field goes through every point of pumpkin history. The rabid democrat, as soon as he is senator and rich man, has ripened beyond possibility of sincere radicalism, and unless he can resist the sun, he must be conservative the remainder of his days. Lord Eldon said in his old age, 'that, if he were to begin life again, he would be damned but he would begin as agitator." 66 We hide this universality, if we can, but it appears at all points. We are as ungrateful as children. There is nothing we cherish and strive to draw to us, but in some hour we turn and rend it. We keep a running fire of sarcasm at ignorance and the life of the senses; then goes by, perchance, a fair girl, a piece of life, gay and happy, and making the commonest offices beautiful, by the energy and heart with which she does them, and seeing this, we admire and love her and them, and say, 'Lo! a genuine creature of the fair earth, not dissipated, or too early ripened by books, philosophy, religion, society, or care!' insinuating a treachery and contempt for all we had so long loved and wrought in ourselves and others. If we could have any security against moods! If the profoundest prophet could be holden to his words, and the hearer who is ready to sell all and join the crusade could have any certificate that to-morrow his prophet shall not unsay his testimony! But the Truth sits veiled there on the Bench, and never interposes an adamantine syllable; and the most sincere and revolutionary doctrine, put as if the ark of God were carried forward some furlongs, and planted there for the succor of the world, shall in a few weeks be coldly set aside by the same speaker, as morbid; "I thought I was right, but I was not," — and the same immeasurable credulity demanded for new audacities. If we were not of all opinions! if we did not in any moment shift the platform on which we stand, and look and speak from another! if there could be any regulation, any one-hour-rule,' that a man should never leave his point of view, without sound of trumpet. I am always insincere, as always knowing there are other moods. How sincere and confidential we can be, saying all that lies in the mind, and yet go away feeling that all is yet unsaid, from the incapacity of the parties to know each other, although they use the same words! My companion assumes to know my mood and habit of thought, and we go on from explanation to explanation, until all is said which words can say, and we leave matters just as they were at first, because of that vicious assumption. Is it that every man believes every other to be an incurable partialist, and himself a universalist? I talked yesterday with a pair of philosophers: I endeav ored to show my good men that I liked everything by turns, and nothing long; that I loved the centre, but doated on the superficies; that I loved man, if men seemed to me mice and rats; that I revered saints, but woke up glad that the old pagan world stood its ground, and died hard; that I was glad of men of every gift and nobility, but would not live in their arms. Could they but once understand that I loved to know that they existed, and heartily wished them Godspeed, yet, out of my poverty of life and thought, had no word or welcome for them when they came to see me, and could well consent to their living in Oregon, for any claim I felt on them, it would be a great satisfaction. NEW ENGLAND REFORMERS. A LECTURE READ BEFORE THE SOCIETY IN AMORY HALL, ON SUNDAY, MARCH 3, 1844. IN the suburb, in the town, 9* |