advancement. What the Father has made the Son can make and enjoy; but has also work of his own appointed him. Thus all things wax, and roll onwards; Arts, Establishments, Opinions, nothing is completed, but ever completing. Newton has learned to see what Kepler saw; but there is also a fresh heaven-derived force in Newton; he must mount to still higher points of vision. So too the Hebrew Lawgiver is, in due time, followed by an Apostle of the Gentiles. In the business of Destruction, as this also is from time to time a necessary work, thou findest a like sequence and perseverance: for Luther it was as yet hot enough to stand by that burning of the Pope's Bull; Voltaire could not warm himself at the glimmering ashes, but required quite other fuel. Thus likewise, I note, the English Whig has, in the second generation, become an English Radical; who, in the third again, it is to be hoped, will become an English Rebuilder. Find Mankind where thou wilt, thou findest it in living movement, in progress faster or slower the Phoenix soars aloft, hovers with outstretched wings, filling Earth with her music; or, as now, she sinks, and with spheral swan-song immolates herself in flame, that she may soar the higher and sing the clearer."

Let the friends of social order, in such a disastrous period, lay this to heart, and derive from it any little comfort they can. We subjoin another passage, concerning Titles:

"Remark, not without surprise," says Teufelsdröckh, "how all high Titles of Honor come hitherto from Fighting. Your Herzog (Duke, Dux) is Leader of Armies; your Earl (Jarl) is Strong Man; your Marshal cavalry Horse-shoer. A Millenium, or reign of Peace and Wisdom, having from of old been prophesied, and becoming now daily more and more indubitable, may it not be apprehended that such Fighting-titles will cease to be palatable, and new and higher need to be devised?

"The only Title wherein I, with confidence, trace eternity, is that of King. König (King), anciently Könning, means Ken-ning (Cunning), or which is the same thing, Can-ning. Ever must the Sovereign of Mankind be fitly entitled King."

"Well, also," says he elsewhere, "was it written by Theologians: a King rules by divine right. He carries in him an authority from God, or man will never give it him. Can I choose my own King? I can choose my own King Popinjay, and play what farce or tragedy I may with him: but he who is to be my Ruler, whose will is to be higher than my will, was chosen for me in Heaven. Neither except in such Obedience to the Heaven-chosen is Freedom so much as conceivable."

The Editor will here admit that, among all the wondrous provinces of Teufelsdröckh's spiritual world, there is none he walks in with such astonishment, hesitation, and even pain, as in the Political. How, with our English love of Ministry and Opposition, and that generous conflict of Parties, mind warming itself against mind in their mutual wrestle for the Public Good, by which wrestle, indeed, is our invaluable Constitution kept warm and alive; how shall we domesticate ourselves in this spectral Necropolis, or rather City both of the Dead and of the Unborn, where the Present seems little other than an inconsiderable Film dividing the Past and the Future? In those dim longdrawn expanses, all is so immeasurable; much so disastrous, ghastly; your very radiances, and straggling light-beams, have a supernatural character. And then with such an indifference, such a prophetic peacefulness (accounting the inevitablycoming as already here, to him all one whether it be distant by centuries or only by days), does he sit;-and live, you would say, rather in any other age than in his own! It is our painful duty to announce, or repeat, that, looking into this man, we discern a deep, silent, slow-burning, inextinguishable Radicalism, such as fills us with shuddering admiration.

Thus, for example, he appears to make little even of the Elective Franchise; at least so we interpret the following: "Satisfy your selves," he says, "by universal, indubitable experiment, even as ye are now doing or will do, whether FREEDOM heavenborn and leading heavenward, and so vitally essential for us all, cannot peradventure be mechanically hatched and brought to light in that same Ballot-Box of yours; or at worst, in some other discoverable or devisable Box, Edifice, or Steam-mechanism. It were a mighty convenience; and beyond all feats of manufacture witnessed hitherto." Is Teufelsdröckh acquainted with the British Constitution, even slightly?—He says, under another figure: "But after all, were the problem, as indeed it now everywhere is, To rebuild your old House from the top downwards (since you must live in it the while), what better, what other, than the Representative Machine will serve your turn? Meanwhile, however, mock me not with the name of Free, when you have but knit up my chains into ornamental festoons.""-Or what will any member of the Peace Society make of such an assertion as this: "The lower people everywhere desire War. Not so unwisely; there is then a demand for lower people—to be shot!"

Gladly, therefore, do we emerge from those soul-confusing labyrinths of speculative Radicalism, into somewhat clearer regions. Here, looking round, as was our hest, for "organic filaments," we ask, may not this, touching "Hero-worship," be of the number? It seems of a cheerful character; yet so quaint, so mystical, one knows not what, or how little, may lie under it. Our readers shall look with their own eyes :

"True is it that, in these days, man can do almost all things, only not obey. True likewise that whoso cannot obey cannot be free, still less bear rule; he that is the inferior of nothing, can be the superior of nothing, the equal of nothing. Nevertheless, believe not that man has lost his faculty of Reverence; that if it slumber in him, it has gone dead. Painful for man is that same rebellious Independence, when it has become inevitable; only in loving companionship with his fellows does he feel safe; only in reverently bowing down before the Higher does he feel himself exalted.

"Or what if the character of our so troublous Era lay even in this: that man had for ever cast away Fear, which is the lower: but not yet risen into perennial Reverence, which is the higher and highest?

"Meanwhile, observe with joy, so cunningly has Nature ordered it, that whatsoever man ought to obey he cannot but obey. Before no faintest revelation of the Godlike did he ever stand irreverent; least of all, when the Godlike showed itself revealed in his fellow-man. Thus is there a true religious Loyalty for ever rooted in his heart; nay, in all ages, even in ours, it manifests itself as a more or less orthodox Hero-worship. In which fact, that Hero-worship exists, has existed, and will for ever exist, universally among Mankind, mayest thou discern the corner-stone of living-rock, whereon all Polities for the remotest time may stand secure." Do our readers discern any such corner-stone, or even so much as what Teufelsdröckh is looking at? He exclaims, "Or hast thou forgotten Paris and Voltaire? How the aged, withered man, though but a Sceptic, Mocker, and millinery Court-poet, yet because even he seemed the Wisest, Best, could drag mankind at his chariot-wheels, so that princes coveted a smile from him, and the loveliest of France would have laid their hair beneath his feet! All Paris was one vast Temple of HeroWorship; though their Divinity, moreover, was of feature too apish.

"But if such things," continues he, "were done in the dry tree, what will be done in the green? If, in the most parched season of Man's History, in the most parched spot of Europe, when Parisian life was at

best but a scientific Hortus Siccus, bedizened with some Italian Gumflowers, such virtue could come out of it; what is it to be looked for when Life again waves leafy and bloomy, and your Hero-Divinity shall have nothing ape-like, but be wholly human? Know that there is in man a quite indestructible Reverence for whatsoever holds of Heaven, or even plausibly counterfeits such holding. Show the dullest clodpole, show the haughtiest featherhead, that a soul Higher than himself is actually here; were his knees stiffened into brass, he must down and worship."

Organic filaments, of a more authentic sort, mysteriously spinning themselves, some will perhaps discover in the following passage:

"There is no Church, sayest thou? The voice of Prophecy has gone dumb? This is even what I dispute: but in any case, hast thou not still Preaching enough? A Preaching Friar settles himself in every village; and builds a pulpit, which he calls Newspaper. Therefrom he preaches what most momentous doctrine is in him, for man's salvation; and dost not thou listen, and believe? Look well, thou seest everywhere a new Clergy of the Mendicant Orders, some bare-footed, some almost barebacked, fashion itself into shape, and teach and preach, zealously enough, for copper alms and the love of God. These break in pieces the ancient idols and though themselves too often reprobate, as idolbreakers are wont to be, mark out the sites of new Churches, where the true God-ordained, that are to follow, may find audience, and minister. Said I not, Before the old skin was shed, the new had formed itself beneath it?"

Perhaps, also, in the following; wherewith we now hasten to knit up this ravelled sleeve:

"But there is no Religion?" reiterates the Professor. "Fool! I tell thee, there is. Hast thou well considered all that lies in this immeasurable froth-ocean we name LITERATURE? Fragments of a genuine ChurchHomiletic lie scattered there, which Time will assort: nay, fractions even of a Liturgy could I point out. And knowest thou no Prophet, even in the vesture, environment, and dialect of this age? None to whom the Godlike had revealed itself, through all meanest and highest forms of the Common; and by him been again prophetically revealed: in whose inspired melody, even in these rag-gathering and rag-burning days, Man's Life again begins, were it but afar off, to be divine? Knowest thou none such ? I know him, and name him-Goethe.

"But thou as yet standest in no Temple; joinest in no Psalm-worship; feelest well that, where there is no ministering Priest, the people perish? Be of comfort! Thou art not alone, if thou have Faith. Spake we not of a Communion of Saints, unseen, yet not unreal, accompanying and brother-like embracing thee, so thou be worthy? Their heroic Sufferings rise up melodiously together to Heaven, out of all lands, and out of all times, as a sacred Miserere; their heroic Actions also, as a boundless, everlasting Psalm of Triumph. Neither say that thou hast now no Symbol of the Godlike. Is not God's Universe a Symbol of the Godlike; is not Immensity a Temple; is not -Man's History, and Men's History, a perpetual Evangel? Listen, and for organ-music thou wilt ever, as of old, hear the Morning Stars sing together."

CHAPTER VIII.

NATURAL SUPERNATURALISM.

It is in his stupendous Section, headed Natural Supernaturalism, that the Professor first becomes a Seer; and, after long effort, such as we have witnessed, finally subdues under his feet this refractory ClothesPhilosophy, and takes victorious possession thereof. Phantasms enough he has had to struggle with; "Cloth-webs and Cobwebs," of Imperial Mantles, Superannuated Symbols, and what not: yet still did he courageously pierce through. Nay, worst of all, two quite mysterious, worldembracing Phantasms, TIME and SPACE, have ever hovered round him, perplexing and bewildering: but with these also he now resolutely grapples, these also he victoriously rends asunder. In a word, he has looked fixedly on Existence, till, one after the other, its earthly hulls and garnitures have all melted away; and now, to his rapid vision, the interior celestial Holy of Holies lies disclosed.

Here therefore properly it is that the Philosophy of Clothes attains to Transcendentalism; this last leap, can we but clear it, takes us safe into the promised land, where Palingenesia, in all senses, may be considered as beginning. "Courage, then!" may our Diogenes exclaim, with better right than Diogenes the First once did. This stupendous Section we, after long painful meditation, have found not to be unintelligible; but on the contrary to grow clear, nay radiant, and all-illuminating. Let the reader, turning on it what utmost force of speculative intellect is in him, do his part; as we, by judicious selection and adjustment, shall study to do ours:

"Deep has been, and is, the significance of Miracles," thus quietly begins the Professor; "far deeper perhaps than we imagine. Meanwhile, the question of questions were: What specially is a Miracle? To that Dutch King of Siam, an icicle had been a miracle; whoso had carried with him an air-pump, and phial of vitriolic ether, might have worked a miracle. To my Horse again, who unhappily is still more unscientific, do not I work a miracle, and magical Open sesame!' everytime I please to pay twopence, and open for him an impassable Schlagbaum, or shut Turnpike?

"But is not a real Miracle simply a violation of the Laws of Nature?' ask several. Whom I answer by this new question: What are the Laws of Nature? To me perhaps the rising of one from the dead were no violation of these Laws, but a confirmation; were some far deeper Laws, now first penetrated into, and by Spiritual Force, even as the rest have all been, brought to bear on us with its Material Force.

"Here too may some inquire, not without astonishment: On what ground shall one, that can make Iron swim, come and delare that therefore he can teach Religion? To us, truly, of the Nineteenth Century, such declaration were inept enough; which nevertheless to our fathers, of the First Century, was full of meaning.

"But is it not the deepest Law of Nature that she be 'constant?' cries an illuminated class: Is not the Machine of the Universe fixed to move by unalterable rules?' Probable enough, good friends: nay, I too must believe that the God, whom ancient, inspired men, assert to be 'without variableness or shadow of turning,' does indeed never change; that Nature, that the Universe, which no one whom it so pleases can be prevented from calling a Machine, does move by the most unalterable rules.

And now of you too I make the old inquiry: What those same

unalterable rules, forming the complete Statute-Book of Nature, may possibly be?

"They stand written in our Works of Science, say you; in the accumulated records of man's Eperience ?-Was man with his Experience present at the Creation, then, to see how it all went on? Have any deepest scientific individuals yet dived down to the foundations of the Universe, and gauged everything there? Did the Maker take them into His Counsel; that they read His ground-plan of the incomprehensible All; and can say, This stands marked therein, and no more than this? Alas, not in anywise! These scientific individuals have been nowhere but where we also are; have seen some handbreadths deeper than we see into the Deep that is infinite, without bottom as without shore.

"Laplace's Book on the Stars, wherein he exhibits that certain Planets, with their Satellites, gyrate round our worthy Sun, at a rate and in a course, which by the greatest good fortune, he and the like of him have succeeded in detecting,—is to me as precious as to another. But is this what thou namest' Mechanism of the Heavens,' and 'System of the World ;' this, wherein Sirius and the Pleiades, and all Herschel's Fifteen thousand Suns per minute, being left out, some paltry handful of Moons, and inert Balls, had been-looked at, nicknamed, and marked in the Zodiacal Waybill; so that we can now prate of their Whereabout; their How, their Why, their What, being hid from us as in the signless Inane? "System of Nature! To the wisest man, wide as is his vision, Nature remains of quite infinite depth, of quite infinite expansion; and all Experience thereof limits itself to some few computed centuries, and measured square-miles. The course of Nature's phases, on this our little fraction of a Planet, is partially known to us: but who knows what deeper courses these depend on; what infinitely larger Cycle (of causes) our little Epicycle revolves on? To the Minnow every cranny and pebble, and quality and accident, of its little native Creek may have become familiar: but does the Minnow understand the Ocean Tides and periodic Currents, the Trade-winds, and Monsoons, and Moon's Eclipses ; by all which the condition of its little Creek is regulated, and may, from time to time (unmiraculously enough), be quite overset and reversed? Such a minnow is man; his Creek this Planet Earth; his Ocean the immeasurable All: his Monsoons and periodic Currents the mysterious Course of Providence through Eons of Eons.

"We speak of the Volume of Nature: and truly a Volume it is,whose Author and Writer is God. To read it! Dost thou, does man, so much as well know the Alphabet thereof? With its Words, Sentences, and grand descriptive Pages, poetical and philosophical, spread out through Solar Systems, and Thousands of Years, we shall not try thee. It is a Volume written in celestial hieroglyphs, in the true Sacredwriting; of which even Prophets are happy that they can read here a line and there a line. As for your Institutes, and Academies of Science, they strive bravely; and, from amid the thick-crowded, inextricably intertwisted hieroglyphic writing, pick out, by dexterous combination, some Letters in the vulgar Character, and therefrom put together this and the other economic Recipe, of high avail in Practice. That Nature is more than some boundless Volume of such Recipes, or huge, well-nigh inexhaustible Domestic-Cookery Book, of which the whole secret will, in this wise, one day, evolve itself, the fewest dream. "Custom," continues the Professor, "doth make dotards of us all. Consider well, thou wilt find that Custom is the greatest of Weavers; and weaves air-raiment for all the Spirits of the Universe; whereby indeed these dwell with us visibly, as ministering servants, in our houses and workshops; but their spiritual nature becomes, to the most, for ever