as one or more; gives their sums, ratios, and differences; measures, harmonizes, and arranges; and is thus the mediator, organizer, and revealer, alike of itself and the two poles between which it stands; just as light plays between the sun and planets, as object and subject, and reveals them to each other, and also through them becomes its own revelation.

But the notions of space and time, however perfect in themselves when separately analyzed, are, when viewed as the poles of the same idea, altogether incomplete. The first, whether taken as the measurement of extension or as a form of thought, can be known only by an absolute movement from point to point. The traveller walks around the pyramid in order to learn its dimensions: space is thus known only by an experimental, physical movement in space. But the pyramid endures: thought moves from point to point in duration, and thus becomes conscious of the pyramid's perpetuity as well as of its own successive movements; experimental motion in time thus gives the knowledge of time. Between space and time, motion thus steps in as the only possible medium that can give intelligibility or even existence to either of them. Motion is thus the prophet, the Word of being that declares and makes it known.

Motion, however, in itself considered, has its triunal form, namely, the revolutionary on an axis, the orbitual around an objective centre, and the rotary which turns on a point. This point describes the orbitual, and marks the equilibrium of the revolutionary. The simple rotary has its three elements, namely, the converging occasioned by magnetism, the tangential produced by electricity, and the curvilinear or circulating caused by galvanism. The first two are always and everywhere angular to each other, and give us, when magnetism is the base, the polar, meridional or magnetic circle, and when electricity is the base, the equatorial, parallel or electric. These two, as concerned subjectively with the earth, since they are right-handed and always keep to the right, give us the diurnal motion from west to east. These same two motions, in their objective relation to the sun, under the title of centripetal and centrifugal, give us the annual motion; and this with the former diurnal one, pro

of the natural senses; nor yet one who has no moral sense, for he may be truly pious and have a keen perception of dependence and duty, and of right and wrong. It must therefore plainly mean one who is incapable of perceiving the natural, logical connection of things, putting them most incongruously together, and thus making himself "ridiculous" in the eyes of all "sensible" people.

duces the endless variety of temperature and climate, of day and night, and of the changing seasons. Thus then we have

the simple circle as the proper measure of both space and time, whose dimensions, applied either way, are substantially the same, and constitute the elements of geometry and chronology with their kindred branches, or, more properly, the science of space and time.

But these material motions are not for the earth alone as if their only end were in themselves, but for man also, in whom they have a far higher end. Man, through his physical constitution, stands in full sympathy with these material motions: or rather it should be said that these motions have a subsistence in his own being. In his internal experience he has a perpetual succession of day and night, of action and rest, of summer and winter. The constitution of his own nature, therefore, demands a corresponding arrangement in the material world. It is this coëxistence of the same motions in both man and matter, that renders it possible for the latter to lend its aid in shaping the character and destiny of men in the various localities and climates of the globe. Of course no one can be so stupid as to suppose that telluric, lunar, and solar influences are altogether mechanical on man.

Self is the axis on which man's individuality revolves. As an individual, man must have regard to himself; it is a constitutional necessity, and does not arise from the presence of sin in the world. Individuality, from the nature of the case, has a concern for itself, as by this means alone it sustains itself, and in the end prevents itself from being absorbed as an emanation in the source whence it springs. Were it a mere emanation it could have no end in itself, and consequently no care for itself. Self-preservation calls for spontaneous and constant self-exertion, which has its alternate seasons of wakefulness and sleep, of activity and rest. To meet this constitutional necessity in man, physical day and night were expressly made. But while the individual has an end in himself and an axis on which his daily cares must turn, he has at the same time an objective end in humanity as the immediate solar centre of his being, around which he must revolve, if he will live and not die; for it is only by so doing that he has his moral summer and winter, his seedtime and harvest, his proper growth in fact, wherein the fruit of one action becomes the germ of another, and so on perpetually. Thus those who will not revolve, who will bow to no authority, first stagnate in ignorance, then ferment in fanaticism, and finally perish in rebellion and anarchy. But life for self

and humanity both, can be accomplished only through the medium of a third activity, namely, thought circulating around the point of self-consciousness. It is thought alone that gives consistency and order to both private and public life. In this point of intelligence and light, the freedom of the individual subject and the authority of the general object meet as opposite poles, see each other face to face, and flow together in that vital em brace which gives to the existence of man the only truth it can possess.

So much then for the ideal side of the material world. Next we may take up the real side, or matter in its chaotic, unorganized state. This resolves itself into mere passive, inert matter for the static subjective pole, and into that active, energetic force, power or possibility, which is always and everywhere present in matter as its dynamic objective pole. But this possible force, when it comes to act on matter, does not move at random, but is every way orderly, having its fixed forms and regular modes and ways. Nor has matter, though perfectly passive, any disposition to put up with base confusion and ugliness, but shows itself every way disposed to a goodly, orderly and beautiful existence. But matter and force, together or separately, seem, each in its own naked principle, altogether incapable of all this. Of necessity then a third organic principle must come between these two, in order to the accomplishment of those ends to which both are predisposed, but lack the inherent ability to attain. Material law is this third directing, unitive, and thereby revealing principle.

Distinction here is not mere fancy. The forces and energies by which we are continually met and obstructed or assisted in the actual world, in earth, water and air, are evidently something innate and spontaneous, and not a mere prolongation of some outward impetus given to matter in the beginning, when, as some would seem to imagine, the Almighty gathered up a handful of it from a bank at his side, made it up like a snow ball, and then gave it a jerk off into space, ever more by its inertia to retain the force thus imparted to it in an external way, and thence to break it up into the countless forms in which it is now found present in the earth beneath, the floods around, and the air above. The necessity of the case requires, as we saw at the outset, that every form of being have its own active and passive, dynamic and static, objective and subjective sides, and that these be mediated by some organic process, in order to have any actual existence at all. These three moreover, though absolutely indispensable, and so standing side by side in proper.

honor, as equal and necessary factors in the same reality, must nevertheless be different in degree, order and rank. Otherwise they would be without distinction, and so perfectly equivalent and identical, that is, all static, all organic, or all dynamic; in which case the object, having no subject for its force, would waste it on a senseless void; and the subject, having no objective energy to vivify it, would remain forever inert, motionless and dead-or perchance there would be a mediating process of order and law between two boundless zeroes. Each one of these cases, of course, is a perfect absurdity. Material force and law, therefore, cannot be mere properties or forms of matter in itself considered, but are together with it true existences, equal indeed, but not identical, in principle, rank, or honor.

Since force then is something essential to matter, we may naturally expect a resolution of it into three ground forms. These are in fact gravity, affinity and caloric. The first has a consolidating, self-centering tendency inward, and the last an expansive energy outward, while affinity steps in between, weds and binds them together. Caloric in its native state is so intimately united with matter, and is withal so elastic and free, that matter, while fully surrendered to its power, is like the atmosphere almost transparent and viewless. Matter thus seems to be the proper body of caloric, the medium of its revelation; to have been created for it and out of it, as Eve for and out of Adam, and married to it, as its passive, moulding factor, out of whose fruitful womb, all the varied forms of the material world have sprung. Matter thus existed first in a gaseous state wherein, as always, the objective dynamic was absolute; then in the fluid state, wherein alone affinity can exert its forming and properly creative energy; and finally in the solid, wherein the various elements of the material world appear to have been eliminated, atomized and married, and so grouped and stratified throughout the earth.

Gravity, as the subjective force in matter, in its left extreme, is merely adhesive, causing the various particles of matter to stick to each other in a merely mechanical way, by the force of external circumstances and pressure, just as when two hollow bodies with adjusted edges, if emptied of air, are, nolens volens whether they have any affinity for each other or not, forced and held together by mere atmospheric pressure without. But gravity in its right extreme is cohesive, where particles of the same substance cling to each other, whether in the solid, fluid or gaseous state, as by a family tie, but still are not, and cannot be, intimately united, as this would be nothing more nor less than

VOL. II. NO. IV.

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material incest. But between these extremes, gravity unfolds its inhesive form, wherein the atoms of elementary substances, are chemically united, married and made one, so that they can not be divorced and separated again, save by the same chemical priest that consummated their union.

Material affinity also has its three forms. On one side it is contractive, drawing still closer together, in a cold and selfish way, those mere particles and fragments of matter, those material bachelors and old maids, which simply outward circumstance and fortune have brought together. On the opposite side it is attractive, selecting and drawing together those atoms that are still separate and strangers to each other; and thus finally in the centre it becomes unitive, where the proper chemical affinity, the priest of matter, actually unifies its subjects, and thus produces a new creation out of dissimilar and opposing ones.

Caloric also has its poles. In itself it is repulsive; its various particles fly diametrically asunder from each other in every direction, as rays from a centre and always at right angles to the direction of gravity. On the other side in matter it is vivifying and expansive, and preserves it from shrivelling up as a barren hag into a joyless nonentity. Finally in its central power, caloric is liberative; here its two sides are brought together in matter and properly united; the one is latent in the other just as the soul hides itself in the body, and the two become one existence, which freely moves and circulates according to the laws of its own inherent being.

As, already intimated, matter, the subjective side of the real, has its three different states, the solid, the liquid and the gaseous, each of which is altogether inorganic and chaotic. In the solid state, matter, in itself considered, seems to be nothing more than the dead, extended carcass of that vivifying essence which once animated its various atoms and set them free to career at pleasure on the fields of space. In its objective relations, it is stubbornly impenetrable, holding the space it occupies, with bolted doors against all intrusion. Altogether it is lazily inert, the very image of a senseless fellow that merely occupies a certain amount of space; is lifeless and motionless in itself, doggedly sullen 10wards all beyond itself, and withal is so stupid that it suffers itself, without any resenting reaction, to lie where it is put and to go whither any kick may send it. Perfectly passive is it, even to vileness.

In its liquid state it is far more respectable. Subjectively con sidered it has life enough to rest in equilibrio, to centre itself on some point, and thus to repose in perfect self-satisfaction. So