Let him who complains of the shortcomings of democracy ask himself if he would prefer a Du Barry or a Pompadour, governing in the name of a Louis the Fifteenth, a Caligula making his horse a consul, a Domitian, "that most savage monster," who sometimes drank the blood of relatives, sometimes employing himself with slaughtering the most distinguished citizens before whose gates fear and terror kept watch; a tyrant of frightful aspect, pride on his forehead, fire in his eye, constantly seeking darkness and secrecy, and only emerging from his solitude to make solitude. After all, in a free government, the Laws and the Const.i.tution are above the Incapables, the Courts correct their legislation, and posterity is the Grand Inquest that pa.s.ses judgment on them. What is the exclusion of worth and intellect and knowledge from civil office compared with trials before Jeffries, tortures in the dark caverns of the Inquisition, Alva-butcheries in the Netherlands, the Eve of Saint Bartholomew, and the Sicilian Vespers?
The Abbe Barruel in his _Memoirs for the History of Jacobinism_, declares that Masonry in France gave, as its secret, the words Equality and Liberty, leaving it for every honest and religious Mason to explain them as would best suit his principles; but retained the privilege of unveiling in the higher Degrees the meaning of those words, as interpreted by the French Revolution. And he also excepts English Masons from his anathemas, because in England a Mason is a peaceable subject of the civil authorities, no matter where he resides, engaging in no plots or conspiracies against even the worst government. England, he says, disgusted with an Equality and a Liberty, the consequences of which she had felt in the struggles of her Lollards, Anabaptists, and Presbyterians, had "purged her Masonry" from all explanations tending to overturn empires; but there still remained adepts whom disorganizing principles bound to the Ancient Mysteries.
Because true Masonry, unemasculated, bore the banners of Freedom and Equal Rights, and was in rebellion against temporal and spiritual tyranny, its Lodges were proscribed in 1735, by an edict of the States of Holland. In 1737, Louis XV. forbade them in France. In 1738, Pope Clement XII. issued against them his famous Bull of Excommunication, which was renewed by Benedict XIV.; and in 1743 the Council of Berne also proscribed them. The t.i.tle of the Bull of Clement is, "The Condemnation of the Society of Conventicles _de Liberi Muratari_, or of the Freemasons, under the penalty of _ipso facto_ excommunication, the absolution from which is reserved to the Pope alone, except at the point of death." And by it all bishops, ordinaries, and inquisitors were empowered to punish Freemasons, "as vehemently suspected of heresy," and to call in, if necessary, the help of the secular arm; that is, to cause the civil authority to put them to death.
Also, false and slavish political theories end in brutalizing the State.
For example, adopt the theory that offices and employments in it are to be given as rewards for services rendered to party, and they soon become the prey and spoil of faction, the booty of the victory of faction;--and leprosy is in the flesh of the State. The body of the commonwealth becomes a ma.s.s of corruption, like a living carca.s.s rotten with syphilis. All unsound theories in the end develop themselves in one foul and loathsome disease or other of the body politic. The State, like the man, must use constant effort to _stay_ in the paths of virtue and manliness. The habit of electioneering and begging for office culminates in bribery _with_ office, and corruption _in_ office.
A chosen man has a visible trust from G.o.d, as plainly as if the commission were engrossed by the notary. A nation cannot renounce the executorship of the Divine decrees. As little can Masonry. It must labor to do its duty knowingly and wisely. We must remember that, in free States, as well as in despotisms, Injustice, the spouse of Oppression, is the fruitful parent of Deceit, Distrust, Hatred, Conspiracy, Treason, and Unfaithfulness. Even in a.s.sailing Tyranny we must have Truth and Reason as our chief weapons. We must march into that fight like the old Puritans, or into the battle with the abuses that spring up in free government, with the flaming sword in one hand, and the Oracles of G.o.d in the other.
The citizen who cannot accomplish well the smaller purposes of public life, cannot compa.s.s the larger. The vast power of endurance, forbearance, patience, and performance, of a free people, is acquired only by continual exercise of all the functions, like the healthful physical human vigor. If the individual citizens have it not, the State must equally be without it. It is of the essence of a free government, that the people should not only be concerned in making the laws, but also in their execution. No man ought to be more ready to obey and administer the law than he who has helped to make it. The business of government is carried on for the benefit of all, and every co-partner should give counsel and co-operation.
Remember also, as another shoal on which States are wrecked, that free States always tend toward the depositing of the citizens in strata, the creation of castes, the perpetuation of the _jus divinum_ to office in families. The more democratic the State, the more sure this result. For, as free States advance in power, there is a strong tendency toward centralization, not from deliberate evil intention, but from the course of events and the indolence of human nature. The executive powers swell and enlarge to inordinate dimensions; and the Executive is always aggressive with respect to the nation. Offices of all kinds are multiplied to reward partisans; the brute force of the sewerage and lower strata of the mob obtains large representation, first in the lower offices, and at last in Senates; and Bureaucracy raises its bald head, bristling with pens, girded with spectacles, and bunched with ribbon.
The art of Government becomes like a Craft, and its guilds tend to become exclusive, as those of the Middle Ages.
Political science may be much improved as a subject of speculation; but it should never be divorced from the actual national necessity. The science of governing men must always be practical, rather than philosophical. There is not the same amount of positive or universal truth here as in the abstract sciences; what is true in one country may be very false in another; what is untrue to-day may become true in another generation, and the truth of to-day be reversed by the judgment of to-morrow. To distinguish the casual from the enduring, to separate the unsuitable from the suitable, and to make progress even possible, are the proper ends of policy. But without actual knowledge and experience, and communion of labor, the dreams of the political doctors may be no better than those of the doctors of divinity. The reign of such a caste, with its mysteries, its myrmidons, and its corrupting influence, may be as fatal as that of the despots. Thirty tyrants are thirty times worse than one.
Moreover, there is a strong temptation for the governing people to become as much slothful and sluggards as the weakest of absolute kings.
Only give them the power to get rid, when caprice prompts them, of the great and wise men, and elect the little, and as to all the rest they will relapse into indolence and indifference. The central power, creation of the people, organized and cunning if not enlightened, is the perpetual tribunal set up by them for the redress of wrong and the rule of justice. It soon supplies itself with all the requisite machinery, and is ready and apt for all kinds of interference. The people may be a child all its life. The central power may not be able to suggest the best scientific solution of a problem; but it has the easiest means of carrying an idea into effect. If the purpose to be attained is a large one, it requires a large comprehension; it is proper for the action of the central power. If it be a small one, it may be thwarted by disagreement. The central power must step in as an arbitrator and prevent this. The people may be too averse to change, too slothful in their own business, unjust to a minority or a majority. The central power must take the reins when the people drop them.
France became centralized in its government more by the apathy and ignorance of its people than by the tyranny of its kings. When the inmost parish-life is given up to the direct guardianship of the State, and the repair of the belfry of a country church requires a written order from the central power, a people is in its dotage. Men are thus nurtured in imbecility, from the dawn of social life. When the central government feeds part of the people it prepares all to be slaves. When it directs parish and county affairs, they are slaves already. The next step is to regulate labor and its wages.
Nevertheless, whatever follies the free people may commit, even to the putting of the powers of legislation in the hands of the little competent and less honest, despair not of the final result. The terrible teacher, EXPERIENCE, writing his lessons on hearts desolated with calamity and wrung by agony, will make them wiser in time. Pretence and grimace and sordid beggary for votes will some day cease to avail. Have FAITH, and struggle on, against all evil influences and discouragements!
FAITH is the Saviour and Redeemer of nations. When Christianity had grown weak, profitless, and powerless, the Arab Restorer and Iconoclast came, like a cleansing hurricane. When the battle of Damascus was about to be fought, the Christian bishop, at the early dawn, in his robes, at the head of his clergy, with the Cross once so triumphant raised in the air, came down to the gates of the city, and laid open before the army the Testament of Christ. The Christian general, THOMAS, laid his hand on the book, and said, _"Oh G.o.d! IF our faith be true, aid us, and deliver us not into the hands of its enemies!"_ But KHALED, _"the Sword of G.o.d,"_ who had marched from victory to victory, exclaimed to his wearied soldiers, _"Let no man sleep! There will be rest enough in the bowers of Paradise; sweet will be the repose never more to be followed by labor."_ The faith of the Arab had become stronger than that of the Christian, and he conquered.
The Sword is also, in the Bible, an emblem of SPEECH, or of the utterance of thought. Thus, in that vision or apocalypse of the sublime exile of Patmos, a protest in the name of the ideal, overwhelming the real world, a tremendous satire uttered in the name of Religion and Liberty, and with its fiery reverberations smiting the throne of the Caesars, a sharp two-edged sword comes out of the mouth of the Semblance of the Son of Man, encircled by the seven golden candlesticks, and holding in his right hand seven stars. "The Lord," says Isaiah, "hath made my mouth like a sharp sword." "I have slain them," says Hosea, "by the words of my mouth." "The word of G.o.d," says the writer of the apostolic letter to the Hebrews, "is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit." "The sword of the Spirit, which is the Word of G.o.d," says Paul, writing to the Christians at Ephesus. "I will fight against them with the sword of my mouth," it is said in the Apocalypse, to the angel of the church at Pergamos.
The spoken discourse may roll on strongly as the great tidal wave; but, like the wave, it dies at last feebly on the sands. It is heard by few, remembered by still fewer, and fades away, like an echo in the mountains, leaving no token of power. It is nothing to the living and coming generations of men. It was the _written_ human speech, that gave power and permanence to human thought. It is this that makes the whole human history but one individual life.
To write on the rock is to write on a solid parchment; but it requires a pilgrimage to see it. There is but one copy, and Time wears even that.
To write on skins or papyrus was to give, as it were, but one tardy edition, and the rich only could procure it. The Chinese stereotyped not only the unchanging wisdom of old sages, but also the pa.s.sing events.
The process tended to suffocate thought, and to hinder progress; for there is continual wandering in the wisest minds, and Truth writes her last words, not on clean tablets, but on the scrawl that Error has made and often mended.
Printing made the movable letters prolific. Thenceforth the orator spoke almost visibly to listening nations; and the author wrote, like the Pope, his c.u.menic decrees, _urbi et orbi_, and ordered them to be posted up in all the market-places; remaining, if he chose, impervious to human sight. The doom of tyrannies was thenceforth sealed. Satire and invective became potent as armies. The unseen hands of the Juniuses could launch the thunderbolts, and make the ministers tremble. One whisper from this giant fills the earth as easily as Demosthenes filled the Agora. It will soon be heard at the antipodes as easily as in the next street. It travels with the lightning under the oceans. It makes the ma.s.s one man, speaks to it in the same common language, and elicits a sure and single response. Speech pa.s.ses into thought, and thence promptly into act. A nation becomes truly one, with one large heart and a single throbbing pulse. Men are invisibly present to each other, as if already spiritual beings; and the thinker who sits in an Alpine solitude, unknown to or forgotten by all the world, among the silent herds and hills, may flash his words to all the cities and over all the seas.
Select the thinkers to be Legislators; and avoid the gabblers. Wisdom is rarely loquacious. Weight and depth of thought are unfavorable to volubility. The shallow and superficial are generally voluble and often pa.s.s for eloquent. More words, less thought,--is the general rule. The man who endeavors to say something worth remembering in every sentence, becomes fastidious, and condenses like Tacitus. The vulgar love a more diffuse stream. The ornamentation that does not cover strength is the gewgaws of babble.
Neither is dialectic subtlety valuable to public men. The Christian faith has it, had it formerly more than now; a subtlety that might have entangled Plato, and which has rivalled in a fruitless fashion the mystic lore of Jewish Rabbis and Indian Sages. It is not this which converts the heathen. It is a vain task to balance the great thoughts of the earth, like hollow straws, on the finger-tips of disputation. It is not this kind of warfare which makes the Cross triumphant in the hearts of the unbelievers; but the actual power that lives in the Faith.
So there is a political scholasticism that is merely useless. The dexterities of subtle logic rarely stir the hearts of the people, or convince them. The true apostle of Liberty, Fraternity and Equality makes it a matter of life and death. His combats are like those of Bossuet,--combats to the death. The true apostolic fire is like the lightning: it flashes conviction into the soul. The true word is verily a two-edged sword. Matters of government and political science can be fairly dealt with only by sound reason, and the logic of common sense: not the common sense of the ignorant, but of the wise. The acutest thinkers rarely succeed in becoming leaders of men. A watchword or a catchword is more potent with the people than logic, especially if this be the least metaphysical. When a political prophet arises, to stir the dreaming, stagnant nation, and hold back its feet from the irretrievable descent, to heave the land as with an earthquake, and shake the silly-shallow idols from their seats, his words will come straight from G.o.d"s own mouth, and be thundered into the conscience. He will reason, teach, warn, and rule. The real "Sword of the Spirit" is keener than the brightest blade of Damascus. Such men rule a land, in the strength of justice, with wisdom and with power. Still, the men of dialectic subtlety often rule well, because in practice they forget their finely-spun theories, and use the trenchant logic of common sense. But when the great heart and large intellect are left to the rust in private life, and small attorneys, brawlers in politics, and those who in the cities would be only the clerks of notaries, or pract.i.tioners in the disreputable courts, are made national Legislators, the country is in her dotage, even if the beard has not yet grown upon her chin.
In a free country, human speech must needs be free; and the State _must_ listen to the maunderings of folly, and the screechings of its geese, and the brayings of its a.s.ses, as well as to the golden oracles of its wise and great men. Even the despotic old kings allowed their wise fools to say what they liked. The true alchemist will extract the lessons of wisdom from the babblings of folly. He will hear what a man has to say on any given subject, even if the speaker end only in proving himself prince of fools. Even a fool will sometimes. .h.i.t the mark. There is some truth in all men who are not compelled to suppress their souls and speak other men"s thoughts. The finger even of the idiot may point to the great highway.
A people, as well as the sages, must learn to forget. If it neither learns the new nor forgets the old, it is fated, even if it has been royal for thirty generations. To unlearn is to learn; and also it is sometimes needful to learn again the forgotten. The antics of fools make the current follies more palpable, as fashions are shown to be absurd by caricatures, which so lead to their extirpation. The buffoon and the zany are useful in their places. The ingenious artificer and craftsman, like Solomon, searches the earth for his materials, and transforms the misshapen matter into glorious workmanship. The world is conquered by the head even more than by the hands. Nor will any a.s.sembly talk forever. After a time, when it has listened long enough, it quietly puts the silly, the shallow, and the superficial to one side,--it thinks, and sets to work.
The human thought, especially in popular a.s.semblies, runs in the most singularly crooked channels, harder to trace and follow than the blind currents of the ocean. No notion is so absurd that it may not find a place there. The master-workman must train these notions and vagaries with his two-handed hammer. They twist out of the way of the sword-thrusts; and are invulnerable all over, even in the heel, against logic. The martel or mace, the battle-axe, the great double-edged two-handed sword must deal with follies; the rapier is no better against them than a wand, unless it be the rapier of ridicule.
The SWORD is also the symbol of _war_ and of the _soldier_. Wars, like thunder-storms, are often necessary to purify the stagnant atmosphere.
War is not a demon, without remorse or reward. It restores the brotherhood in letters of fire. When men are seated in their pleasant places, sunken in ease and indolence, with Pretence and Incapacity and Littleness usurping all the high places of State, war is the baptism of blood and fire, by which alone they can be renovated. It is the hurricane that brings the elemental equilibrium, the concord of Power and Wisdom. So long as these continue obstinately divorced, it will continue to chasten.
In the mutual appeal of nations to G.o.d, there is the acknowledgment of His might. It lights the beacons of Faith and Freedom, and heats the furnace through which the earnest and loyal pa.s.s to immortal glory.
There is in war the doom of defeat, the quenchless sense of Duty, the stirring sense of Honor, the measureless solemn sacrifice of devotedness, and the incense of success. Even in the flame and smoke of battle, the Mason discovers his brother, and fulfills the sacred obligations of Fraternity.
Two, or the Duad, is the symbol of Antagonism; of Good and Evil, Light and Darkness. It is Cain and Abel, Eve and Lilith, Jachin and Boaz, Ormuzd and Ahriman, Osiris and Typhon.
Three, or the Triad, is most significantly expressed by the equilateral and the right-angled triangles. There are _three_ princ.i.p.al colors or rays in the rainbow, which by intermixture make _seven_. The three are the _blue_, the _yellow_, and the _red_. The Trinity of the Deity, in one mode or other, has been an article in all creeds. He creates, preserves, and destroys. He is the generative _power_, the productive _capacity_, and the _result_. The immaterial man, according to the Kabalah, is composed of _vitality_, or _life_, the breath of life; of _soul_ or _mind_, and _spirit_. Salt, sulphur, and mercury are the great symbols of the alchemists. To them man was body, soul, and spirit.
Four is expressed by the square, or four-sided right-angled figure. Out of the symbolic Garden of Eden flowed a river, dividing into _four_ streams,--PISON, which flows around the land of gold, or light; GIHON, which flows around the land of Ethiopia or Darkness; HIDDEKEL, running eastward to a.s.syria; and the EUPHRATES. Zechariah saw _four_ chariots coming out from between two mountains of bronze, in the first of which were _red_ horses; in the second, _black_; in the third, _white_; and in the fourth, _grizzled_: "and these were the four winds of the heavens, that go forth from standing before the Lord of all the earth." Ezekiel saw the _four_ living creatures, each with _four_ faces and _four_ wings, the faces of a _man_ and a _lion_, an _ox_ and an _eagle_; and the _four_ wheels going upon their _four_ sides; and Saint John beheld the _four_ beasts, full of eyes before and behind, the LION, the young OX, the MAN, and the flying EAGLE. _Four_ was the signature of the Earth. Therefore, in the 148th Psalm, of those who must praise the Lord on the land, there are _four_ times _four_, and _four_ in particular of living creatures. Visible nature is described as the _four_ quarters of the world, and the _four_ corners of the earth. "There are _four_," says the old Jewish saying, "which take the first place in this world: _man_, among the creatures; the _eagle_ among birds; the _ox_ among cattle; and the _lion_ among wild beasts." Daniel saw _four_ great beasts come up from the sea.
FIVE is the Duad added to the Triad. It is expressed by the five-pointed or blazing star, the mysterious Pentalpha of Pythagoras. It is indissolubly connected with the number _seven_. Christ fed His disciples and the mult.i.tude with _five_ loaves and _two_ fishes, and of the fragments there remained _twelve_, that is, _five_ and _seven_, baskets full. Again He fed them with _seven_ loaves and a few little fishes, and there remained _seven_ baskets full. The _five_ apparently small planets, Mercury, Venus, Mars, Jupiter, and Saturn, with the two greater ones, the Sun and Moon, const.i.tuted the _seven_ celestial spheres.
SEVEN was the peculiarly sacred number. There were _seven_ planets and spheres presided over by _seven_ archangels. There were _seven_ colors in the rainbow; and the Phoenician Deity was called the HEPTAKIS or G.o.d of _seven_ rays; _seven_ days of the week; and _seven_ and _five_ made the number of months, tribes, and apostles. Zechariah saw a golden candlestick, with _seven_ lamps and _seven_ pipes to the lamps, and an olive-tree on each side. Since he says, "the _seven_ eyes of the Lord shall rejoice, and shall see the plummet in the hand of Zerubbabel."
John, in the Apocalypse, writes _seven_ epistles to the _seven_ churches. In the _seven_ epistles there are _twelve_ promises. What is said of the churches in praise or blame, is completed in the number _three_. The refrain, "_who has ears to hear_," etc., has _ten_ words, divided by _three_ and _seven_, and the _seven_ by _three_ and _four_; and the _seven_ epistles are also so divided. In the seals, trumpets, and vials, also, of this symbolic vision, the _seven_ are divided by _four_ and _three_. He who sends his message to Ephesus, "holds the _seven_ stars in his right hand, and walks amid the _seven_ golden lamps."
In _six_ days, or periods, G.o.d created the Universe, and paused on the _seventh_ day. Of clean beasts, Noah was directed to take by _sevens_ into the ark; and of fowls by _sevens_; because in _seven_ days the rain was to commence. On the _seven_teenth day of the month, the rain began; on the _seven_teenth day of the _seventh_ month, that ark rested on Ararat. When the dove returned, Noah waited _seven_ days before he sent her forth again; and again _seven_, after she returned with the olive-leaf. Enoch was the _seventh_ patriarch, Adam included, and Lamech lived 777 years.
There were _seven_ lamps in the great candlestick of the Tabernacle and Temple, representing the _seven_ planets. _Seven_ times Moses sprinkled the anointing oil upon the altar. The days of consecration of Aaron and his sons were _seven_ in number. A woman was unclean _seven_ days after child-birth; one infected with leprosy was shut up _seven_ days; _seven_ times the leper was sprinkled with the blood of a slain bird; and _seven_ days afterwards he must remain abroad out of his tent. _Seven_ times, in purifying the leper, the priest was to sprinkle the consecrated oil; and _seven_ times to sprinkle with the blood of the sacrificed bird the house to be purified. _Seven_ times the blood of the slain bullock was sprinkled on the mercy-seat; and _seven_ times on the altar. The _seventh_ year was a Sabbath of rest; and at the end of _seven_ times _seven_ years came the great year of jubilee. _Seven_ days the people ate unleavened bread, in the month of Abib. _Seven_ weeks were counted from the time of first putting the sickle to the wheat. The Feast of the Tabernacles lasted _seven_ days.
Israel was in the hand of Midian _seven_ years before Gideon delivered them. The bullock sacrificed by him was _seven_ years old. Samson told Delilah to bind him with _seven_ green withes; and she wove the _seven_ locks of his head, and afterwards shaved them off. Balaam told Barak to build for him _seven_ altars. Jacob served _seven_ years for Leah and _seven_ for Rachel. Job had _seven_ sons and _three_ daughters, making the perfect number _ten_. He had also _seven_ thousand sheep and _three_ thousand camels. His friends sat down with him _seven_ days and _seven_ nights. His friends were ordered to sacrifice _seven_ bullocks and _seven_ rams; and again, at the end, he had _seven_ sons and _three_ daughters, and twice _seven_ thousand sheep, and lived an hundred and forty, or twice _seven_ times _ten_ years. Pharaoh saw in his dream _seven_ fat and _seven_ lean kine, _seven_ good ears and _seven_ blasted ears of wheat; and there were _seven_ years of plenty, and _seven_ of famine. Jericho fell, when _seven_ priests, with _seven_ trumpets, made the circuit of the city on _seven_ successive days; once each day for six days, and _seven_ times on the seventh. "The _seven_ eyes of the Lord," says Zechariah, "run to and fro through the whole earth." Solomon was _seven_ years in building the Temple. _Seven_ angels, in the Apocalypse, pour out _seven_ plagues, from _seven_ vials of wrath. The scarlet-colored beast, on which the woman sits in the wilderness, has _seven_ heads and _ten_ horns. So also has the beast that rises up out of the sea. _Seven_ thunders uttered their voices. _Seven_ angels sounded _seven_ trumpets. _Seven_ lamps, of fire, the _seven_ spirits of G.o.d, burned before the throne; and the Lamb that was slain had _seven_ horns and _seven_ eyes.
EIGHT is the first cube, that of _two_. NINE is the square of _three_, and represented by the triple triangle.
TEN includes all the other numbers. It is especially _seven_ and _three_; and is called the number of perfection. Pythagoras represented it by the TETRACTYS, which had many mystic meanings. This symbol is sometimes composed of dots or points, sometimes of commas or yods, and in the Kabalah, of the letters of the name of Deity. It is thus arranged:
The Patriarchs from Adam to Noah, inclusive, are _ten_ in number, and the same number is that of the Commandments.
TWELVE is the number of the lines of equal length that form a cube. It is the number of the months, the tribes, and the apostles; of the oxen under the Brazen Sea, of the stones on the breast-plate of the high priest.
III.
THE MASTER.
To understand literally the symbols and allegories of Oriental books as to ante-historical matters, is willfully to close our eyes against the Light. To translate the symbols into the trivial and commonplace, is the blundering of mediocrity.
_All_ religious expression is symbolism; since we can _describe_ only what we _see_, and the true objects of religion are THE SEEN. The earliest instruments of education were symbols; and they and all other religious forms differed and still differ according to external circ.u.mstances and imagery, and according to differences of knowledge and mental cultivation. All language is symbolic, so far as it is applied to mental and spiritual phenomena and action. All _words_ have, primarily, a _material_ sense, however they may afterward get, for the ignorant, a spiritual _non_-sense. "To retract," for example, is to _draw back_, and when applied to a _statement_, is symbolic, as much so as a picture of an arm drawn back, to express the same thing, would be. The very word "_spirit_" means "_breath,_" from the Latin verb _, breathe_.
To present a visible symbol to the eye of another is not necessarily to inform him of the meaning which that symbol has to you. Hence the philosopher soon superadded to the symbols explanations addressed to the ear, susceptible of more precision, but less effective and impressive than the painted or sculptured forms which he endeavored to explain. Out of these explanations grew by degrees a variety of narrations, whose true object and meaning were gradually forgotten, or lost in contradictions and incongruities. And when these were abandoned, and Philosophy resorted to definitions and formulas, its language was but a more complicated symbolism, attempting in the dark to grapple with and picture ideas impossible to be expressed. For as with the visible symbol, so with the word: to utter it to you does not inform you of the _exact_ meaning which it has to _me_; and thus religion and philosophy became to a great extent disputes as to the meaning of words. The most abstract expression for DEITY, which language can supply, is but a _sign_ or _symbol_ for an object beyond our comprehension, and not more truthful and adequate than the images of OSIRIS and VISHNU, or their names, except as being less sensuous and explicit. We avoid sensuousness only by resorting to simple negation. We come at last to define spirit by saying that it is not matter. Spirit is--spirit.