,,schiller',s ,,philosophical ,,letters4
   ,by ,frederich ,schiller             
,,contents3      ,,prefatory ,,remarks  
,,theosophy ,,of ,,julius     ,,on ,,the
 ,,connection ,,between ,,the ,,animal  
,,and ,,the ,,spiritual ,,nature ,,in   
,,man     ,,physical ,,connection       
,,philosophical ,,connection            
,,prefatory ,,remarks4   ,the reason    
passes1 like the heart1 through certain 
epochs and transitions1 but its         
development is not so often portrayed4  
,men seem to have been satisfied with   
unfolding the passions in their         
extremes1 their aberration1 and their   
results1 without considering how closely
 they are bound up with the intellectual
 constitution of the individual4        
,degeneracy in morals roots in a        
one-sided and wavering philosophy1      
doubly dangerous1 because it blinds the 
beclouded intellect with an appearance  
of correctness1 truth1 and conviction1  
which places it less under the          
restraining influence of man's          

instinctive moral sense4 ,on the other  
hand1 an enlightened understanding      
ennobles the feelings1--the heart must  
be formed by the head4  ,the present age
 has witnessed an extraordinary increase
 of a thinking public1 by the facilities
 afforded to the diffusion of reading2  
the former happy resignation to         
ignorance begins to make way for a state
 of half-enlightenment1 and few persons 
are willing to remain in the condition  
in which their birth has placed then4   
,under these circumstances it may not be
 unprofitable to call attention to      
certain periods of the awakening and    
progress of the reason1 to place in     
their proper light certain truths and   
errors1 closely connected with morals1  
and calculated to be a source of        
happiness or misery1 and1 at all events1
 to point out the hidden shoals on which
 the reason of man has so often suffered
 shipwreck4 ,rarely do we arrive at the 
summit of truth without running into    
extremes2 we have frequently to exhaust 

the part of error1 and even of folly1   
before we work our way up to the noble  
goal of tranquil wisdom4  ,some friends1
 inspired by an equal love of truth and 
moral beauty1 who have arrived at the   
same conviction by different roads1 and 
who view with serener eye the ground    
over which they have travelled1 have    
thought that it might be profitable to  
present a few of these resolutions and  
epochs of thought4 ,they propose to     
represent these and certain excesses of 
the inquiring reason in the form of two 
young men1 of unequal character1 engaged
 in epistolary correspondence4 ,the     
following letters are the beginning of  
this essay4  ,the opinions that are     
offered in these letters can only be    
true and false relatively1 and in the   
form in which the world is mirrored in  
the soul of the correspondent1 and of   
him only4 ,but the course of the        
correspondence will show that the       
one-sided1 often exaggerated and        
contradictory opinions at length issue  

in a general1 purified1 and             
well-established truth4  ,scepticism and
 free-thinking are the feverish         
paroxysms of the human mind1 and must   
needs at length confirm the health of   
well-organized souls by the unnatural   
convulsion which they occasion4 ,in     
proportion to the dazzling and seducing 
nature of error will be the greatness of
 the triumphs of truth3 the demand for  
conviction and firm belief will be      
strong and pressing in proportion to the
 torment occasioned by the pangs of     
doubt4 ,but doubt was necessary to      
elicit these errors2 the knowledge of   
the disease had to precede its cure4    
,truth suffers no loss if a vehement    
youth fails in finding it1 in the same  
way that virtue and religion suffer no  
detriment if a criminal denies them4    
,it was necessary to offer these        
prefatory remarks to throw a proper     
light on the point of view from which   
the following correspondence has to be  
read and judged4     ,,letter ,i4       

,julius to ,raphael4                    
,october4  ,you are gone1 ,raphael--and 
the beauty of nature departs3 the sere  
and yellow leaves fall from the trees1  
while a thick autumn fog hangs suspended
 like a bier over the lifeless fields4  
,solitary1 ,i wander through the        
melancholy country4 ,i call aloud your  
name1 and am irritated that my ,raphael 
does not answer me4  ,i had received    
your last embrace4 ,the mournful sound  
of the carriage wheels that bore you    
away had at length died upon my ear4 ,in
 happier moments ,i had just succeeded  
in raising a tumulus over the joys of   
the past1 but now again you stand up    
before me1 as your departed spirit1 in  
these regions1 and you accompany me to  
each favorite haunt and pleasant walk4  
,these rocks ,i have climbed by your    
side3 by your side have my eyes wandered
 over this immense landscape4 ,in the   
dark sanctuary of this beech-grove we   
first conceived the bold ideal of our   
friendship4 ,it was here that we        

unfolded the genealogical tree of the   
soul1 and that we found that ,julius was
 so closely related to ,raphael4 ,not a 
spring1 not a thicket1 or a hill exists 
in this region where some memory of     
departed happiness does not come to     
destroy my repose4 ,all things combine  
to prevent my recovery4 ,wherever ,i go1
 ,i repeat the painful scene of our     
separation4  ,what have you done to me1 
,raphael8 ,what am ,i become8 ,man of   
dangerous power6 would that ,i had never
 known or never lost you6 ,hasten back2 
come on the wings of friendship1 or the 
tender plant1 your nursling1 shall have 
perished4 ,how could you1 endowed with  
such tender feelings1 venture to leave  
the work you had begun1 but still so    
incomplete4 ,the foundations that your  
proud wisdom tried to establish in my   
brain and heart are tottering2 all the  
splendid palaces which you erected are  
crumbling1 and the worm crushed to earth
 is writhing under the ruins4  ,happy1  
heavenly time1 when ,i groped through   

life1 with bandaged eyes1 like a drunken
 man1--when all my knowledge and my     
wishes were confined to the narrow      
horizon of my childhood's teachings6    
,blessed time1 when a cheerful sunset   
raised no higher aspiration in my soul  
than the wish of a fine day on the      
morrow2 when nothing reminded me of the 
world save the newspaper2 nothing spoke 
of eternity save the passing bell2 only 
ghost-stories brought to mind the       
thought of death and judgment2 when ,i  
trembled at the thought of the devil1   
and was proportionately drawn to the    
,godhead6 ,i felt and was happy4        
,raphael has taught me to think ,i am on
 the way to regret that ,i was ever     
created4  ,creation8 ,no1 that is only a
 sound lacking all meaning1 which my    
reason cannot receive4 ,there was a time
 when ,i knew nothing1 when no one knew 
me3 accordingly1 it is usual to say1 ,i 
was not4 ,that time is past3 therefore  
it is usual to say that ,i was created4 
,but also of the millions who existed   

centuries ago nothing more is now known1
 and yet men are wont to say1 they are4 
,on what do we found the right to grant 
the beginning and to deny the end8 ,it  
is assumed that the cessation of        
thinking beings contradicts ,infinite   
,goodness4 ,did1 then1 ,infinite        
,goodness cone first into being at the  
creation of the world8 ,if there was a  
period when there were no spirits1      
,infinite ,goodness must have been      
imperative for a whole eternity4 ,if the
 fabric of the universe is a perfection 
of the ,creator1 ,he1 therefore1 lacked 
a perfection before the creation of the 
world4 ,but an assumption like this     
contradicts the idea of perfect         
goodness1 therefore there is no         
creation4 ,to what have ,i arrived1     
,raphael8 ,terrible fallacy of my       
conclusions6 ,i give up the ,creator as 
soon as ,i believe in a ,god4 ,wherefore
 do ,i require a ,god1 if ,i suffice    
without the ,creator8  ,you have robbed 
me of the thought that gave me peace4   

,you have taught me to despise where ,i 
prayed before4 ,a thousand things were  
venerable in my sight till your dismal  
wisdom stripped off the veil from them4 
,i saw a crowd of people streaming to   
church1 ,i heard their enthusiastic     
devotion poured forth in a common act of
 prayer and praise2 twice did ,i stand  
beside a deathbed1 and saw--wonderful   
power of religion6--the hope of heaven  
triumphant over the terror of           
annihilation1 and the serene light of   
joy beaming from the eyes of those      
departing4  ,surely that doctrine must  
be divine1 ,i exclaimed1 which is       
acknowledged by the best among men1     
which triumphs and comforts so          
wondrously6 ,your cold-blooded wisdom   
extinguished my enthusiasm4 ,you        
affirmed that an equal number of        
devotees streamed formerly round the    
,irmensaeule and to ,jupiter's temple2  
an equal number of votaries1 with like  
exultation1 ascended the stake kindled  
in honor of ,brahma4 ,can the very      

feeling1 you added1 which you found so  
detestable in heathenism prove the truth
 of your doctrine8  ,you proceeded to   
say3 ,trust nothing but your own reason4
 ,there is nothing holy1 save truth4 ,i 
have obeyed you3 ,i have sacrificed all 
my opinions1 ,i have set fire to all my 
ships when ,i landed on this island1 and
 ,i have destroyed all my hopes of      
return4 ,never can ,i become reconciled 
to a doctrine which ,i joyfully welcomed
 once4 ,my reason is now all to me--my  
only warrant for ,god1 virtue1 and      
immortality4 ,woe to me if ,i catch     
this1 my only witness1 in a             
contradiction6 if my esteem for its     
conclusions diminishes6 if a broken     
vessel in my brain diverts its action6  
,my happiness is henceforth intrusted to
 the harmonious action of my sensorium3 
woe to me if the strings of this        
instrument give a false note in the     
critical moments of my life--if my      
convictions vary with my pulsations6    
,,letter ,,ii4   ,julius to ,raphael4   

,your doctrine has flattered my pride4  
,i was a prisoner3 you have led me out  
into the daylight2 the golden shimmer   
and the measureless vault have          
enraptured my eye4 ,formerly1 ,i was    
satisfied with the modest reputation of 
being a good son of my father's house1 a
 friend of my friends1 a useful member  
of society4 ,you have changed me into a 
citizen of the universe4 ,at that time  
my wishes had not aspired to infringe on
 the rights of the great3 ,i tolerated  
these fortunate people because beggars  
tolerated me4 ,i did not blush to envy a
 part of the human race1 because there  
was a still larger part of humanity that
 ,i was obliged to pity4 ,meeting you1  
,i learned for the first time that my   
claims on enjoyment were as well founded
 as those of my brethren4 ,now1 for the 
first time1 ,i learned that1 raised one 
stratum above this atmosphere1 ,i       
weighed just as much and as little as   
the rulers of this world4 ,raphael      
severed all bonds of agreement and of   

opinion4 ,i felt myself quite free2 for 
reason1 as ,raphael declared1 is the    
only monarchy in the world of spirits1  
and ,i carried my imperial throne in my 
brain4 ,all things in heaven and earth  
have no value1 no estimation1 except    
that which my reason grants them4 ,the  
whole creation is mine1 for ,i possess  
an irresistible omnipotence1 and am     
empowered to enjoy it fully4 ,all       
spirits--one degree below the most      
perfect ,spirit--are my brethren1       
because we all obey one rule1 and do    
homage to one supremacy4  ,how          
magnificent and sublime this            
announcement sounds6 ,what a field for  
my thirst of knowledge6 ,but--unlucky   
contradiction of nature--this free and  
soaring spirit is woven together with   
the rigid1 immovable clockwork of a     
mortal body1 mixed up with its little   
necessities1 and yoked to its fate--this
 god is banished into a world of worms4 
,the immense space of nature is opened  
to his research1 but he cannot think two

 ideas at the same time4 ,with his eyes 
he reaches up to the sunny focus of the 
,godhead1 but he himself is obliged to  
creep after ,him slowly and wearily     
through the elements of time4 ,to absorb
 one enjoyment he must give up all      
others3 two unlimited desires are too   
great for his little heart4 ,every fresh
 joy costs him the sum of all previous  
joys4 ,the present moment is the        
sepulchre of all that went before it4   
,an idyllic hour of love is an          
intermittent pulsation of friendship4   
,wherever ,i look1 ,raphael1 how limited
 man appears6 ,how great the distance   
between his aims and their              
fulfilment6--yet do not begrudge him his
 soothing slumber4 ,wake him not6 ,he   
was so happy before he began to inquire 
whither he was to go and whence he came6
 ,reason is a torch in a prison4 ,the   
prisoner knew nothing of the light1 but 
a dream of freedom appeared over him    
like a flash in the night which leaves  
the darkness deeper than before4 ,our   

philosophy is the unhappy curiosity of  
,oedipus1 who did not cease to inquire  
till the dreadful oracle was unravelled4
 ,mayest thou never learn who thou art6 
,does your wisdom replace what it has   
set aside8 ,if you had no key to open   
heaven1 why did you lead me away from   
earth8 ,if you knew beforehand that the 
way to wisdom leads through the         
frightful abyss of doubt1 why did you   
venture the innocence of your friend    
,julius on this desperate throw8--      
,if to the good1 which ,i propose to do1
    ,something very bad borders far too 
near1    ,i prefer not to do this good4 
,you have pulled down a shelter that was
 inhabited1 and founded a splendid but  
lifeless palace on the spot4  ,raphael1 
,i claim my soul from you6 ,i am        
unhappy4 ,my courage is gone4 ,i despair
 of my own strength4 ,write to me       
soon6--your healing hand alone can pour 
balm on my burning wounds4     ,,letter 
,,iii4   ,raphael to ,julius4  ,julius1 
happiness such as ours1 if unbroken1    

would be too much for human lot4 ,this  
thought often haunted me even in the    
full enjoyment of our friendship4 ,this 
thought1 then darkening our happiness1  
was a salutary foretaste1 intended to   
mitigate the pain of my present         
position4 ,hardened in the stern school 
of resignation1 ,i am still more        
susceptible of the comfort of seeing in 
our separation a slight sacrifice whose 
merit may win from fate the reward of   
our future reunion4 ,you did not yet    
know what privation was4 ,you suffer for
 the first time4  ,and yet it is perhaps
 an advantage for you that ,i have been 
torn from you exactly at this time4 ,you
 have to endure a malady1 from which you
 can only perfectly recover by your own 
energy1 so as not to suffer a relapse4  
,the more deserted you feel1 the more   
you will stir up all healing power in   
yourself1 and in proportion as you      
derive little or no benefit from        
temporary and deceptive palliatives1 the
 more certainly will you succeed in     

eradicating the evil fundamentally4  ,i 
do not repent that ,i roused you from   
your dream1 though your present position
 is painful4 ,i have done nothing more  
than hasten a crisis1 which every soul  
like yours has sooner or later to pass  
through1 and where the essential thing  
is1 at what time of life it is endured4 
,there are times and seasons when it is 
terrible to doubt truth and virtue4 ,woe
 to the man who has to fight through the
 quibbles of a self-sufficient reason   
while he is immersed in the storms of   
the passions4 ,i have felt in its       
fulness all that is expressed by this1  
and1 to preserve you from similar       
troubles ,i could devise no means but to
 ward off the pestilence by timely      
inoculation4  ,nor could ,i1 my dear    
,julius1 choose a more propitious time8 
,i met you in the full and glorious     
bloom of youthful intelligence and      
bodily vigor1 before you had been       
oppressed by care or enchained by       
passion2 fully prepared1 in your freedom

 and strength1 to stand the great fight1
 of which a sublime tranquillity1       
produced by conviction1 is the prize4   
,truth and error had not yet been       
interwoven with your interests4 ,your   
enjoyments and virtues were independent 
of both4 ,you required no images of     
terror to tear you from low dissipation4
 ,the feeling for nobler joys had made  
these odious to you4 ,you were good from
 instinct and from unconsecrated moral  
grace4 ,i had nothing to fear for your  
morality1 if a building crumbled down on
 which it was not founded4 ,nor do your 
anxieties alarm me1 though you may      
conjure up many dark anticipations in   
your melancholy mood4 ,i know you       
better1 ,julius6  ,you are ungrateful1  
too6 ,you despise the reason1 and forget
 what joys it has procured you4 ,though 
you might have escaped the dangers of   
doubt all your life1 still it was my    
duty not to deprive you of the pleasures
 which you were capable of enjoying4    
,the height at which you were was not   

worthy of you4 ,the way up which you    
climbed gave you compensation for all of
 which ,i deprived you4 ,i still recall 
the delight--with what delight you      
blessed the moment when the bandage     
dropped from your eyes6 ,the warmth with
 which you grasped the truth possibly   
may have led your all-devouring         
imagination to an abyss at sight of     
which you draw back shuddering4  ,i must
 follow the course of your inquiries to 
discover the sources of your complaints4
 ,you have written down the results of  
your thoughts3 send me these papers and 
then ,i will answer you4     ,,letter   
,,iv4   ,julius to ,raphael4  ,i have   
been looking over my papers this        
morning4 ,among them ,i have found a    
lost memorandum written down in those   
happy hours when ,i was inspired with a 
proud enthusiasm4 ,but on looking over  
it how different seem all the things    
treated of6 ,my former views look like  
the gloomy boarding of a playhouse when 
the lights have been removed4 ,my heart 

sought a philosophy1 and imagination    
substituted her dreams4 ,i took the     
warmest for the truest coloring4  ,i    
seek for the laws of spirits--,i soar up
 to the infinite1 but ,i forget to prove
 that they really exist4 ,a bold attack 
of materialism overthrows my creation4  
,you will read through this fragment1 my
 dear ,raphael4 ,would that you could   
succeed in kindling once again the      
extinct flames of my enthusiasm1 to     
reconcile me again to my genius6 but my 
pride has sunk so low that even         
,raphael's friendly hand can hardly     
raise me up again4    ,,theosophy ,,of  
,,julilts4   ,,the ,,world ,,and ,,the  
,,thinking ,,being4  ,the universe is a 
thought of ,god4 ,after this ideal      
thought-fabric passed out into reality1 
and the new-born world fulfilled the    
plan of its ,creator--permit me to use  
this human simile--the first duty of all
 thinking beings has been to retrace the
 original design in this great reality2 
to find the principle in the mechanism1 

the unity in the compound1 the law in   
the phenomenon1 and to pass back from   
the structure to its primitive          
foundation4 ,accordingly to me there is 
only one appearance in nature--the      
thinking being4 ,the great compound     
called the world is only remarkable to  
me because it is present to shadow forth
 symbolically the manifold expressions  
of that being4 ,all in me and out of me 
is only the hieroglyph of a power which 
is like to me4 ,the laws of nature are  
the cyphers which the thinking mind adds
 on to make itself understandable to    
intelligence--the alphabet by means of  
which all spirits communicate with the  
most perfect ,spirit and with one       
another4 ,harmony1 truth1 order1 beauty1
 excellence1 give me joy1 because they  
transport me into the active state of   
their author1 of their possessor1       
because they betray the presence of a   
rational and feeling ,being1 and let me 
perceive my relationship with that      
,being4 ,a new experience in this       

kingdom of truth3 gravitation1 the      
circulation of the blood1 the natural   
system of ,linnaeus1 correspond         
essentially in my mind to the discovery 
of an antique dug up at                 
,herculaneum--they are both only the    
reflections of one spirit1 a renewed    
acquaintance with a being like myself4  
,i speak with the ,eternal through the  
instrument of nature1--through the      
world's history3 ,i read the soul of the
 artist in his ,apollo4  ,if you wish to
 be convinced1 my clear ,raphael1 look  
back4 ,each state of the human mind has 
some parable in the physical creation by
 which it is shadowed forth2 nor is it  
only artists and poets1 but even the    
most abstract thinkers that have drawn  
from this source4 ,lively activity we   
name fire2 time is a stream that rolls  
on1 sweeping all before it2 eternity is 
a circle2 a mystery is hid in midnight  
gloom1 and truth dwells in the sun4     
,nay1 ,i begin to believe that even the 
future destiny of the human race is     

prefigured in the dark oracular         
utterances of bodily creation4 ,each    
coming spring1 forcing the sprouts of   
plants out of the earth1 gives me       
explanations of the awful riddle of     
death1 and contradicts my anxious fears 
about an everlasting sleep4 ,the swallow
 that we find stiffened in winter1 and  
see waking up to life after2 the dead   
grub coming to life again as the        
butterfly and rising into the air1--all 
these give excellent pictures of our    
immortality4  ,how strange all seems to 
me now1 ,raphael6 ,now all seems peopled
 round about me4 ,to me there is no     
solitude in nature4 ,wherever ,i see a  
body ,i anticipate a spirit4 ,wherever  
,i trace movement ,i infer thought4     
,where no dead lie buried1 where no     
resurrection will be1 ,omnipotence      
speaks to me this through ,his works1   
and thus ,i understand the doctrine of  
the omnipresence of ,god4   ,,idea4     
,all spirits are attracted by           
perfection4 ,there may be deviations1   

but there is no exception to this1 for  
all strive after the condition of the   
highest and freest exercise of their    
powers2 all possess the common instinct 
of extending their sphere of action2 of 
drawing all1 and centring all in        
themselves2 of appropriating all that is
 good1 all that is acknowledged as      
charming and excellent4 ,when the       
beautiful1 the true1 and the excellent  
are once seen1 they are immediately     
grasped at4 ,a condition once perceived 
by us1 we enter into it immediately4 ,at
 the moment when we think of them1 we   
become possessors of a virtue1 authors  
of an action1 discoverers of a truth1   
possessors of a happiness4 ,we ourselves
 become the object perceived4 ,let no   
ambiguous smile from you1 dear ,raphael1
 disconcert me here1--this assumption is
 the basis on which ,i found all that   
follows1 and we must be agreed before ,i
 take courage to complete the structure4
  ,his inner feeling or innate          
consciousness tells every man almost the

 same thing4 ,for example1 when we      
admire an act of magnanimity1 of bravery
 and wisdom1 does not a secret feeling  
spring up in our heart that we are      
capable of doing the same8 ,does not the
 rush of blood coloring our cheeks on   
hearing narratives of this kind proclaim
 that our modesty trembles at the       
admiration called forth by such acts8   
that we are confused at the praise which
 this ennobling of our nature must call 
down upon us8 ,even our body at such    
moments agrees with the attitude of the 
man1 and shows clearly that our soul has
 passed into the state we admire4 ,if   
you were ever present1 ,raphael1 when a 
great event was related to a large      
assembly1 did you not see how the       
relater waited for the incense of       
praise1 how he devoured it1 though it   
was given to the hero of his story1--and
 if you were ever a relater did you not 
trace how your heart was subject to this
 pleasing deception8 ,you have had      
examples1 my dear ,raphael1 of how      

easily ,i can wrangle with my best      
friend respecting the reading aloud of a
 pleasing anecdote or of a beautiful    
poem1 and my heart told me truly on     
these occasions that ,i was only        
displeased at your carrying off the     
laurels because these passed from the   
head of author to that of the reader4 ,a
 quick and deep artistic appreciation of
 virtue is justly held to be a great    
aptitude for virtue1 in the same way as 
it is usual to have no scruple in       
distrusting the heart of a man whose    
intelligence is slow to take in moral   
beauty4  ,you need not advance as an    
objection that1 frequently1 coupled with
 a lively perception of a perfection1   
the opposite failing is found to        
coexist1 that evil-doers are often      
possessed with strong enthusiasm for    
what is excellent1 and that even the    
weak flame up into enthusiasm of        
herculean growth4 ,i know1 for example1 
that our admired ,haller1 who unmasked  
in so manly a spirit the sickly         

nothingness of vain honors2 a man whose 
philosophical greatness ,i so highly    
appreciated1 that he was not great      
enough to despise the still greater     
vanity of an order of knighthood1 which 
conferred an injury on his greatness4 ,i
 am convinced that in the happy moment  
of their ideal conceptions1 the artist1 
the philosopher1 and the poet are really
 the great and good man whose image they
 throw out2 but with many this ennobling
 of the mind is only an unnatural       
condition occasioned by a more active   
stirring of the blood1 or a more rapid  
vibration of the fancy3 it is           
accordingly very transient1 like every  
other enchantment1 disappearing rapidly 
and leaving the heart more exhausted    
than before1 and delivered over to the  
despotic caprice of low passions4 ,i    
expressly said more exhausted than      
before1 for universal experience teaches
 that a relapsing criminal is always the
 most furious1 and that the renegades of
 virtue seek additional sweets in the   

arms of crime to compensate for the     
heavy pressure of repentance4  ,i wished
 to establish1 my ,raphael1 that it is  
our own condition1 when we feel that of 
another1 that perfection becomes ours   
for the moment during which we raise in 
ourselves the representation of it2 that
 the delight we take in truth1 beauty1  
and virtue shows itself when closely    
analyzed to be the consciousness of our 
individual ennobling and enriching2 and 
,i think ,i have proved this4  ,we have 
ideas of the wisdom of the highest      
,being1 of ,his goodness1 of ,his       
justice1 but none of ,his omnipotence4  
,to describe ,his omnipotence1 we help  
ourselves by the graduated              
representation of three successions3    
,nothing1 ,his ,will1 and ,something4   
,it is waste and empty2 ,god calls on   
light2 and there is light4 ,if we had a 
real idea of ,his operative omnipotence 
we should be creators1 as ,he4          
,accordingly1 every perfection which ,i 
perceive becomes my own2 it gives me    

joy1 because it is my own2 ,i desire it1
 because ,i love myself4 ,perfection in 
nature is no property of matter1 but of 
spirits4 ,all spirits are happy through 
their perfection4 ,i desire the         
happiness of all souls1 because ,i love 
myself4 ,the happiness which ,i         
represent to myself becomes my          
happiness2 accordingly ,i am interested 
in awakening these representations1 to  
realize them1 to exalt them2 ,i am      
interested in diffusing happiness around
 me4 ,whenever ,i produce beauty1       
excellence1 or enjoyment beyond myself1 
,i produce myself2 when ,i neglect or   
destroy anything1 ,i neglect1 ,i destroy
 myself4 ,i desire the happiness of     
others1 because ,i desire my own2 and   
the desire of the happiness of others we
 call benevolence and love4   ,,love4   
,now1 my most worthy ,raphael1 let me   
look round4 ,the height has been        
ascended1 the mist is dissipated2 ,i    
stand in the midst of immensity1 as in  
the middle of a glowing landscape4 ,a   

purer ray of sunlight has clarified all 
my thoughts4 ,love is the noblest       
phenomenon in the world of souls1 the   
all-powerful magnet in the spiritual    
sphere1 the source of devotion and of   
the sublimest virtue4 ,yet love is only 
the reflection of this single original  
power1 an attraction of the excellent1  
based upon an instantaneous permutation 
of individuality1 an interchange of     
being4  ,when ,i hate1 ,i take something
 from myself2 when ,i love1 ,i become   
richer by what ,i love4 ,to pardon is to
 recover a property that has been lost4 
,misanthropy is a protracted suicide3   
egotism is the supremest poverty of a   
created being4  ,when ,raphael tore     
himself from my embrace my soul was rent
 in twain1 and ,i weep over the loss of 
my nobler half4 ,on that holy           
evening--you must remember it--when our 
souls first communed together in ardent 
sympathy1 all your great emotions became
 my own1 and ,i only entered into my    
unvarying right of property over your   

excellence2 ,i was prouder to love you  
than to be loved by you1 for my own     
affection had changed me into ,raphael4 
,was it not this almighty instinct      
,that forced our hearts to meet    ,in  
the eternal bond of love8    ,raphael6  
enraptured1 resting on your arm1    ,i  
venture1 joyful1 the march towards      
perfection1    ,that leadeth to the     
spiritual sun4     ,happy6 happy6 ,i    
have found thee1    ,have secured thee  
'midst millions1    ,and of all this    
multitude thou art mine6    ,let the    
wild chaos return2    ,let it cast      
adrift the atoms6    ,forever our hearts
 fly to meet each other4     ,must ,i   
not draw reflections of my ecstasy      
,from thy radiant1 ardent eyes8    ,in  
thee alone do ,i wonder at myself4      
,the earth in brighter tints appears1   
,heaven itself shines in more glowing   
light1    ,seen through the soul and    
action of my friend4     ,sorrow drops  
the load of tears2    ,soothed1 it rests
 from passion's storms1    ,nursed upon 

the breast of love4    ,nay1 delight    
grows torment1 and seeks    ,my         
,raphael1 basking in thy soul1          
,sweetest sepulchre6 impatiently4       
,if ,i alone stood in the great ,all of 
things1    ,dreamed ,i of souls in the  
very rocks1    ,and1 embracing1 ,i would
 have kissed them4    ,i would have     
sighed my complaints into the air2      
,the chasms would have answered me4     
,o fool6 sweet sympathy was every joy to
 me4  ,love does not exist between      
monotonous souls1 giving out the same   
tone2 it is found between harmonious    
souls4 ,with pleasure ,i find again my  
feelings in the mirror of yours1 but    
with more ardent longing ,i devour the  
higher emotions that are wanting in me4 
,friendship and love are led by one     
common rule4 ,the gentle ,desdemona     
loves ,othello for the dangers through  
which he has passed2 the manly ,othello 
loves her for the tears that she shed   
hearing of his troubles4  ,there are    
moments in life when we are impelled to 

press to our heart every flower1 every  
remote star1 each worm1 and the         
sublimest spirit we can think of4 ,we   
are impelled to embrace them1 and all   
nature1 in the arms of our affection1 as
 things most loved4 ,you understand me1 
,raphael4 ,a man who has advanced so far
 as to read off all the beauty1         
greatness1 and excellence in the great  
and small of nature1 and to find the    
great unity for this manifold variety1  
has advanced much nearer to the         
,divinity4 ,the great creation flows    
into his personality4 ,if each man loved
 all men1 each individual would possess 
the whole world4  ,i fear that the      
philosophy of our time contradicts this 
doctrine4 ,many of our thinking brains  
have undertaken to drive out by mockery 
this heavenly instinct from the human   
soul1 to efface the effigy of ,deity in 
the soul1 and to dissolve this energy1  
this noble enthusiasm1 in the cold1     
killing breath of a pusillanimous       
indifference4 ,under the slavish        

influence of their own unworthiness they
 have entered into terms with           
self-interest1 the dangerous foe of     
benevolence2 they have done this to     
explain a phenomenon which was too      
godlike for their narrow hearts4 ,they  
have spun their comfortless doctrine out
 of a miserable egotism1 and they have  
made their own limits the measure of the
 ,creator2 degenerate slaves decrying   
freedom amidst the rattle of their own  
chains4 ,swift1 who exaggerated the     
follies of men till he covered the whole
 race with infamy1 and wrote at length  
his own name on the gallows which he had
 erected for it--even ,swift could not  
inflict such deadly wounds on human     
nature as these dangerous thinkers1 who1
 laying great claim to penetration1     
adorn their system with all the specious
 appearance of art1 and strengthen it   
with all the arguments of self-interest4
  ,why should the whole species suffer  
for the shortcomings of a few members8  
,i admit freely that ,i believe in the  

existence of a disinterested love4 ,i am
 lost if ,i do not exist2 ,i give up the
 ,deity1 immortality1 and virtue4 ,i    
have no remaining proof of these hopes  
if ,i cease to believe in love4 ,a      
spirit that loves itself alone is an    
atom giving out a spark in the          
immeasurable waste of space4            
,,sacrifice4  ,but love has produced    
effects that seem to contradict its     
nature4  ,it can be conceived that ,i   
increase my own happiness by a sacrifice
 which ,i offer for the happiness of    
others2 but suppose this sacrifice is my
 life8 ,history has examples of this    
kind of sacrifice1 and ,i feel most     
vividly that it would cost me nothing to
 die in order to save ,raphael4 ,how is 
it possible that we can hold death to be
 a means of increasing the sum of our   
enjoyments8 ,how can the cessation of my
 being be reconciled with the enriching 
of my being8  ,the assumption of        
immortality removes this contradiction2 
but it also displaces the supreme       

gracefulness of this act of sacrifice4  
,the consideration of a future reward   
excludes love4 ,there must be a virtue  
which even without the belief in        
immortality1 even at the peril of       
annihilation1 suffices to carry out this
 sacrifice4  ,i grant it is ennobling to
 the human soul to sacrifice present    
enjoyment for a future eternal good2 it 
is the noblest degree of egotism2 but   
egotism and love separate humanity into 
two very unlike races1 whose limits are 
never confounded4  ,egotism erects its  
centre in itself2 love places it out of 
itself in the axis of the universal     
whole4 ,love aims at unity1 egotism at  
solitude4 ,love is the citizen ruler of 
a flourishing republic1 egotism is a    
despot in a devastated creation4        
,egotism sows for gratitude1 love for   
the ungrateful4 ,love gives1 egotism    
lends2 and love does this before the    
throne of judicial truth1 indifferent if
 for the enjoyment of the following     
moment1 or with the view to a martyr's  

crown--indifferent whether the reward is
 in this life or in the next4  ,think1  
,o ,raphael1 of a truth that benefits   
the whole human race to remote ages2 add
 that this truth condemns its confessor 
to death2 that this truth can only be   
proved and believed if he dies4         
,conceive this man gifted with the clear
 all-embracing and illumining eye of    
genius1 with the flaming torch of       
enthusiasm1 with all the sublime        
adaptations for love2 let the grand     
ideal of this great effect be presented 
to his soul2 let him have only an       
obscure anticipation of all the happy   
beings he will make2 let the present and
 future crowd at the same time into his 
soul2 and then answer me1--does this man
 require to be referred to a future     
life8  ,the sum of all these emotions   
will become confounded with his         
personality2 will flow together in his  
personal identity1 his ,i or ,ego4 ,the 
human race he is thinking of is himself4
 ,it is a body1 in which his life swims 

forgotten like a blood-drop1 forgotten1 
but essential to the welfare of the     
economy2 and how quickly and readily he 
will shed it to secure his health4      
,,god4  ,all perfections in the universe
 are united in ,god4 ,god and nature are
 two magnitudes which are quite alike4  
,the whole sum of harmonic activity     
which exists together in the divine     
substance1 is in nature the antitype of 
this substance1 united to incalculable  
degrees1 and measures1 and steps4 ,if ,i
 may be allowed this expressive imagery1
 nature is an infinitely divided ,god4  
,just as in the prism a white ray of    
light is split up into seven darker     
shades of color1 so the divine          
personality or ,ego has been broken into
 countless susceptible substances4 ,as  
seven darker shades melt together in one
 clear pencil of light1 out of the union
 of all these substances a divine being 
would issue4 ,the existing form of      
nature's fabric is the optical glass1   
and all the activities of spirits are   

only an endless play of colors of that  
simple divine ray4 ,if it pleased       
,omnipotence some day to break up this  
prism1 the barrier between it and the   
world would fall down1 all spirits would
 be absorbed in one infinite spirit1 all
 accords would flow together in one     
common harmony1 all streams would find  
their end in the ocean4  ,the bodily    
form of nature came to pass through the 
attractive force of the elements4 ,the  
attraction of spirits1 varied and       
developed infinitely1 would at length   
lead to the cessation of that separation
 7or may ,i venture the expression7     
would produce ,god4 ,an attraction of   
this kind is love4  ,accordingly1 my    
dear ,raphael1 love is the ladder by    
which we climb up to likeness to ,god4  
,unconsciously to ourselves1 without    
laying claim to it1 we aim at this4     
,lifeless masses are we1 when we hate2  
,gods1 when we cling2 in love to one    
another1    ,rejoicing in the gentle    
bond of love4    ,upwards this divinest 

impulse holdeth sway    ,through the    
thousandfold degrees of creation    ,of 
countless spirits who did not create4   
,arm-in-arm1 higher and still higher1   
,from the savage to the ,grecian seer1  
,who is linked to the last seraph of the
 ring1    ,we turn1 of one mind1 in the 
same magic dance1    ,till measure1 and 
e'en time itself1    ,sink at death in  
the boundless1 glowing sea4             
,friendless was the great world's       
blaster2    ,and feeling this1 he made  
the spirit world    ,blessed mirrors of 
his own blessedness6    ,and though the 
,highest found no equal1    ,yet        
infinitude foams upward unto ,him       
,from the vast basin of creation's      
realm4  ,love is1 ,raphael1 the great   
secret that can restore the dishonored  
king of gold from the flat1 unprofitable
 chalk2 that can save the eternal from  
the temporal and transient1 and the     
great oracle of duration from the       
consuming conflagration of time4  ,what 
does all that has been said amount to8  

,if we perceive excellence1 it is ours4 
,let us become intimate with the high   
ideal unit1 and we shall be drawn to one
 another in brotherly love4 ,if we plant
 beauty and joy we shall reap beauty and
 joy4 ,if we think clearly we shall love
 ardently4 ,be ye perfect1 as your      
,father in heaven is perfect1 says the  
,founder of our ,faith4 ,weak human     
nature turned pale at this command1     
therefore ,he explained himself in      
clearer terms3 ,love one another6       
,wisdom1 with thy sunlike look1         
,awful goddess6 turn thee back1     ,and
 give way to ,love2    ,who before thee 
went1 with hero heart1    ,up the steep 
and stormy path    ,to the ,godhead's   
very throne2    ,who1 unveiling the     
,holiest1    ,showed to thee ,elysium   
,through the vaulted sepulchre4     ,did
 it not invite us in8    ,could we reach
 immortality--    ,or could we seek the 
spirit    ,without ,love1 the spirit's  
master8    ,love1 ,love leadeth only to 
,nature's ,father1     ,only love the   

spirits4  ,i have now given you1        
,raphael1 my spirit's confession of     
faith--a flying outline of the creation 
,i have undertaken4 ,as you may         
perceive1 the seed which you scattered  
in my soul took root4 ,mock1 or rejoice1
 or blush at your scholar1 as you       
please4 ,certain it is this philosophy  
has ennobled my heart1 and extended and 
beautified the perspective of my life4  
,it is possible1 my excellent friend1   
that the entire structure of my         
conclusions may have been a baseless and
 visionary edifice4 ,perhaps the world1 
as ,i depicted it1 nowhere exists1 save 
in the brain of your ,julius4 ,perhaps1 
after the lapse of thousands on         
thousands of years1 when the wiser      
,judge promised in the future1 sits on  
the judgment-seat1 at the sight of the  
true original1 filled with confusion1 ,i
 should tear in pieces my schoolboy's   
design4 ,all this may happen--,i expect 
it2 and even if not a vestige of reality
 is found in my dream1 the reality will 

fill me with proportionately greater    
delight and wonder4 ,ought my ideas to  
be more beautiful than those of the     
,creator8 ,how so8 ,could we tolerate   
that ,his exalted artistic structure    
should fall beneath the expectations of 
a mortal connoisseur8 ,this is exactly  
the fiery probation of ,his great       
perfection1 and the sweetest triumph for
 the ,exalted ,spirit1 that false       
conclusions and deception do not injure 
,his acknowledgment2 that all tortuous  
deviations of the wandering reason at   
length strike into the straight road of 
everlasting truth2 that all diverging   
arms and currents ultimately meet in the
 main stream4 ,what an idea1 ,raphael1  
,i form of the ,great ,artist1 who1     
differently travestied in a thousand    
copies1 still retains identical features
 in all this diversity1 from which even 
the depreciating hand of a blunderer    
cannot remove admiration4  ,moreover1 my
 representation may certainly be        
fallacious1 wholly an invention1--nay1  

,i am persuaded that it must necessarily
 be so2 and yet it is possible that all 
results of this may come to pass4 ,all  
great sages are agreed that our whole   
knowledge moves on ultimately to a      
conventional deception1 with which1     
however1 the strictest truth can        
co-exist4 ,our purest ideas are by no   
means images of things1 but only their  
signs or symbols determined by          
necessity1 and co-existing with them4   
,neither ,god1 nor the human soul1 nor  
the world are really what we consider   
them4 ,our thoughts of these are only   
the endemic forms in which the planet we
 inhabit hands them to us4 ,our brain   
belongs to this planet2 accordingly1    
also1 the idioms of our ideas1 which are
 treasured up in it4 ,but the power of  
the soul is peculiar1 necessary1 and    
always consistent3 the capricious nature
 of the materials through which it finds
 expression changes nothing in the      
eternal laws1 as long as this           
capriciousness does not stand in        

contradiction with itself1 and so long  
as the sign remains true to the thing it
 designates4 ,as the thinking power     
develops the relations of the idioms1   
these relations of things must also     
really be present in them4 ,therefore1  
truth is no property of the idioms1 but 
of the conclusion2 it is not the        
likeness of the sign with the thing     
signified1 of the conception with the   
object2 but the agreement of this       
conception with the laws of thought4 ,in
 a similar manner1 the doctrine of      
quantity makes use of cyphers which are 
nowhere present1 except upon paper1 and 
yet it finds with them what is present  
in the world of reality4 ,for example1  
what resemblance is there between the   
letters ,a and ,b1 the signs 3 and 1 1  
and -1 and the fact that has to be      
ascertained8 ,yet the comet1 foretold   
centuries before1 advances from a remote
 corner of the heavens and the expected 
planet eclipses the disk at the proper  
time4 ,trusting to the infallibility of 

his calculation1 the discoverer         
,columbus plunges into unknown regions  
of the sea to seek the missing other    
half of the known hemisphere--the great 
island of ,atlantis--to fill up a blank 
in his geographical map4 ,he found this 
island of his paper calculation1 and his
 calculation was right4 ,would it have  
been less great if a hostile storm had  
shattered his fleet or driven it back8  
,the human mind makes a similar         
calculation when it measures the        
super-sensual by means of the sensible1 
and when mathematics applies its        
conclusions to the hidden physics of the
 superhuman4 ,but the last test of its  
calculations is still wanting1 for no   
traveller has come back from that land  
to relate his discovery4 ,human nature  
has its proper bounds1 and so also has  
the individual4 ,we will give each other
 mutual comfort respecting the former3  
,raphael will concede this to the boyish
 age of his ,julius4 ,i am poor in      
conceptions1 a stranger in many branches

 of knowledge which are thought to be   
essential in inquiries of this nature4  
,i have not belonged to any             
philosophical school1 nor have ,i read  
many printed books4 ,it may quite well  
be that ,i occasionally substitute my   
fancies in the place of stricter logical
 proofs1 that ,i mistake the rush of my 
blood or the hopes of my heart for sound
 wisdom2 yet1 my dear friend1 you must  
not grudge me the moments ,i have thus  
lost4 ,it is a real gain for universal  
perfection3 it was the provision of the 
,wisest ,spirit that the erring reason  
should also people the chaotic world of 
dreams1 and make fruitful even the      
barren ground of contradiction4 ,it is  
not only the mechanical artist who      
polishes the rough diamond into a       
brilliant whom we ought to value1 but   
also that one who ennobles mere ordinary
 stones by giving them the apparent     
dignity of the diamond4 ,the industry   
displayed in the forms may sometimes    
make us forget the massive truth of the 

substance4 ,is not every exercise of the
 thinking power1 every sharpening of the
 edge of the spirit1 a little step      
towards its perfection2 and every       
perfection has to obtain a being and    
substantial existence in a complete and 
perfect world4 ,reality is not confined 
to the absolutely necessary2 it also    
embraces the conditionally necessary3   
every offspring of the brain1 every work
 elaborated by the wit1 has an          
irresistible right of citizenship in    
this wider acceptation of creation4 ,in 
the measureless plan of nature no       
activity was to be left out1 no degree  
of enjoyment was to be wanting in       
universal happiness4 ,the great         
,inventive ,spirit would not even permit
 error to be wasted1 nor allow this wide
 world of thought to remain empty and   
chaotic in the mind of man4 ,for the    
,great ,ruler of ,his world does not    
even allow a straw to fall without use1 
leaves no space uninhabited where life  
may be enjoyed2 for ,he converts the    

very poison of man into the food of     
vipers2 ,he even raises plants from the 
realm of corruption1 and hospitably     
grants the little glimmer of pleasure   
that can co-exist with madness4 ,he     
turns crime and folly into excellence1  
and weaves out of the very vices of a   
,tarquin the great idea of the universal
 monarchy of ,rome4 ,every facility of  
the reason1 even in error1 increases its
 readiness to accept truth4  ,dear      
friend of my soul1 suffer me to add my  
contribution to the great woof of human 
wisdom4 ,the image of the sun is        
reflected differently in the dewdrop and
 in the majestic mirror of the          
wide-stretching ocean4 ,shame to the    
turbid1 murky swamp1 which never        
receives and never reflects this image6 
,millions of plants drink from the four 
elements of nature2 a magazine of       
supplies is open for all3 but they mix  
their sap in a thousand different ways1 
and return it in a thousand new forms4  
,the most beautiful variety proclaims a 

rich ,lord of this house4 ,there are    
four elements from which all spirits    
draw their supplies3 their ,ego or      
individuality1 ,nature1 ,god1 and the   
,future ,all intermingle in millions of 
ways and offer themselves in a million  
differences of result3 but one truth    
remains which1 like a firm axis1 goes   
through all religions and systems--draw 
nigh to the ,godhead of whom you think6 
,,letter ,v4   ,raphael to ,julius4  ,it
 would be very unfortunate1 my dear     
,julius1 if there were no other way of  
quieting you than by restoring the      
first-fruits of your belief in you4 ,i  
found with delight these ideas1 which ,i
 saw gaining in you1 written down in    
your papers4 ,they are worthy of a soul 
like yours1 but you could not remain    
stationary in them4 ,there are joys for 
every age and enjoyments for each degree
 of spirits4 ,it must have been a       
difficult thing for you to sever        
yourself from a system that was entirely
 made to meet the wants of your heart4  

,i would wager that no other system will
 strike such deep roots in you1 and1    
possibly1 if left quite to your own     
direction1 you would sooner or later    
become reconciled to your favorite      
ideas4 ,you would soon remark the       
weakness of the opposite system1 and    
then1 if both systems appeared equally  
deficient in proof1 you would prefer the
 most desirable one1 or1 perhaps1 you   
would find new arguments to preserve at 
least the essential features of your    
former theory1 even if a few more       
doubtful points had to be given up4     
,but all this is remote from my plan4   
,you must arrive at a higher freedom of 
mind1 where you no longer require       
support4 ,i grant that this is not the  
affair of a moment4 ,the first aim of   
the earliest teaching is commonly the   
subjugation of the mind1 and among all  
the artifices of the art of education   
this generally succeeds the first4 ,even
 you1 though endowed with great         
elasticity of character1 yet appear     

destined to submit readily to the sway  
of opinions1 and even more inclined to  
this than thousands2 and this state of  
infancy might last very long with you1  
as you do not readily feel the          
oppression of it4 ,your head and heart  
are in very close connection4 ,a        
doctrine is sweet to you on account of  
the teacher4 ,you soon succeeded in     
finding an interesting side in this     
doctrine1 you ennobled it according to  
the wants of your heart1 and you        
suffered your mind to be resigned to    
other points that must needs appear     
strange to you4 ,you regarded attacks on
 this doctrine as boyish revenge taken  
by a slavish soul against the rod of its
 tutor4 ,you played with your chains1   
which you thought you carried by your   
own free will4  ,i found you in this    
situation1 and the sight gave me        
pain--how1 in the midst of the          
enjoyment1 of your glowing life1 and    
while giving expression to your noblest 
powers1 you were hemmed in by narrow    

considerations4 ,the very logical       
consistency with which you acted        
according to your convictions1 and the  
strength of soul that made every        
sacrifice light to you1 were twofold    
hinderances to your activity and to your
 joys4 ,i then resolved to set aside    
these clumsy efforts by which it had    
been endeavored to cramp a soul like    
yours in the measure of ordinary        
natures4 ,the result of your first      
exertions favored my intentions4 ,i     
admit that your imagination was more    
actively employed upon the work than was
 your penetration4 ,the loss of your    
fondest convictions was more than atoned
 for by your presentiments1 which       
gathered results much more rapidly than 
the tortoise pace of cold scientific    
inquiry1 passing from the known to the  
unknown4 ,your kind of inspired system  
gave you your first enjoyment in this   
new field of activity1 and ,i was very  
careful not to destroy a welcome        
enthusiasm which was very favorable to  

the development of your excellent       
disposition4 ,the scene is now changed4 
,a return into the restrictions of      
infancy is closed forever4 ,your way    
leads onwards1 and you require no       
further precautions4  ,you must not be  
surprised to find that a system such as 
yours cannot resist the searching of a  
severe criticism4 ,all essays of this   
kind1 equal in breadth and boldness to  
yours1 have had no other fate4 ,it was  
also most natural that your             
philosophical progress began with you   
individually1 as with the human race in 
general4 ,the first object on which     
man's spirit of inquiry first attempted 
its strength was1 at all times1 the     
universe4 ,hypotheses relating to the   
origin of the world1 and the combination
 of its parts1 had occupied the greatest
 thinkers for ages1 when ,socrates      
called down the philosophy of his day   
from heaven to earth4 ,but the limits of
 human wisdom were too narrow for the   
proud intellect of his followers4 ,new  

systems arose on the ruins of the former
 ones4 ,the penetrating mind of         
subsequent ages explored the            
immeasurable field of possible answers  
to those ever-recurring questions1      
bearing on the mysterious interior of   
nature1 which could not be disclosed by 
any human intellect4 ,some1 indeed1     
succeeded in giving a certain coloring  
of distinctness1 completeness1 and      
evidence to their views4 ,there are many
 conjuring tricks by which the pride of 
reason seeks to avoid the disgrace of   
not being able to exceed the bounds of  
human nature in extending the circle of 
its knowledge4 ,it is a frequent conceit
 with men to believe that they have     
discovered new truths1 when they have   
dissected a conception into the separate
 elements out of which it was first     
compounded by an act of caprice4 ,not   
unfrequently an imperceptible assumption
 lies at the basis of a chain of        
consequences1 whose breaks and          
deficiencies are cunningly concealed1   

while the false conclusions are admired 
as sublime wisdom4 ,in other cases1     
partial experiences are accumulated to  
found a hypothesis1 and all             
contradictory phenomena are either      
ignored1 or the meaning of words is     
changed according to the requirements of
 the reasoning4 ,nor is it only the     
philosophical quack who employs these   
conjuring tricks to deceive the public2 
without being conscious of it1 the most 
upright and the least prejudiced thinker
 uses analogous means to satisfy his    
thirst for knowledge directly that he   
issues from the only sphere where reason
 can legitimately enjoy the fruit of its
 activity4  ,after what you have heard  
me say on former occasions1 ,julius1    
these expressions must cause you no     
little astonishment2 yet they are not   
the product of a sceptical caprice4 ,i  
could lay before you the foundations on 
which they rest1 but this would require1
 as prelude1 a somewhat dry examination 
into the nature of human knowledge1--and

 ,i prefer to reserve this for a time   
when you will feel the want of it4 ,you 
have not yet arrived at that state of   
mind when humiliating truths on the     
limits of human knowledge can have any  
interest for you4 ,make a first essay   
with the system which has supplanted    
your own in your mind4 ,examine it with 
the same impartiality as severity4      
,proceed in the same manner with other  
theories with which you have recently   
become acquainted2 and if none of them  
can fully satisfy your requirements1 you
 will ask yourself if1 after all1 these 
requirements are reasonable4  ,perhaps  
you will tell me this is a poor         
consolation4 ,you will infer that       
resignation is your only refuge after so
 many brilliant hopes had been raised4  
,was it worth while1 you will say1 to   
challenge me to a full exercise of my   
reason in order to set bounds to it at  
the very moment when it was beginning to
 bear the noblest fruit8 ,was ,i only to
 become acquainted with a higher        

enjoyment in order to feel with a double
 keenness how painful it is to be thus  
bounded8  ,nevertheless1 it is this very
 feeling of discouragement that ,i      
expressly wish to banish from your soul4
 ,my aim is this3 to remove all that    
places an obstacle to the free enjoyment
 of your being1 to bring to life in you 
the germ of all lofty inspiration--the  
consciousness of the nobility of your   
soul4 ,you have been awakened from the  
slumber in which you were rocked by the 
slavery of others' opinions2 but you    
would never reach the degree of grandeur
 to which you are called if you         
dissipated your strength in the pursuit 
of an unattainable end4 ,this course was
 all proper up to the present time2 it  
was the natural consequence of your     
recently acquired freedom4 ,it was      
necessary that the ideas which had most 
engaged you previously should give the  
first impulse to the activity of your   
mind44 ,among all possible directions   
that your mind could take1 is its       

present course the most fertile in      
results8 ,the answer would be given1    
sooner or later1 by your own experience4
 ,my part was confined to hastening1 if 
possible1 this crisis4  ,it is a common 
prejudice to take as a measure of the   
greatness of man that matter on which he
 works1 and not the manner of his work4 
,but it is certain that a superior      
,being honors the stamp of perfection   
even in the most limited sphere1 whilst 
,he casts an eye of pity on the vain    
attempts of the insect which seeks to   
overlook the universe4 ,it follows from 
this that ,i am especially unwilling to 
agree to the proposition in your papers1
 which assumes that the high destiny of 
man is to detect the spirit of the      
,divine ,artist in the work of creation4
 ,to express the activity of infinite   
perfection1 ,i admit that ,i do not know
 any sublimer image than art2 but you   
appear to have overlooked an important  
distinction4 ,the universe is not the   
pure expression of an ideal1 like the   

accomplished work of a human artist4    
,the latter governs despotically the    
inanimate matter which he uses to give a
 body to his ideas4 ,but in the divine  
work the proper value of each one of its
 parts is respected1 and this           
conservative respect with which the     
,great ,architect honors every germ of  
activity1 even in the lowliest creature1
 glorifies it as much as the harmony of 
the immeasurable whole4 ,life and       
liberty to all possible extent are the  
seal of divine creation2 nowhere is it  
more sublime than where it seems to have
 departed most widely from its ideal4   
,but it is precisely this highest       
perfection that prevents us from        
grasping the limits in which we are at  
present confined4 ,we embrace only too  
small a part of the universe1 and the   
explanation of most of its discords is  
inaccessible to our faculties4 ,each    
step we climb in the scale of being will
 make us more susceptible of these      
enjoyments of art2 but even then their  

only value will be that of means1 and to
 excite us to an analogous exercise of  
our activity4 ,the idle admiration of a 
greatness foreign to ourselves can never
 be a great merit4 ,a superior man is   
never wanting in matter for his         
activity1 nor in the forces necessary to
 become himself a creator in his sphere4
 ,this vocation is yours also1 ,julius2 
when you have recognized this you will  
never have a thought of complaining of  
the limits that your desire of knowledge
 cannot overstep4  ,when you have       
arrived at this conviction ,i expect to 
find you wholly reconciled to me4 ,you  
must first know fully the extent of your
 strength before you can appreciate the 
value of its freest manifestation4 ,till
 then1 continue to be dissatisfied with 
me1 but do not despair of yourself4     
,,on ,,the ,,connection ,,between ,,the 
,,animal ,,and ,,the ,,spiritual        
,,nature ,,in ,,man4   ,it behooves us  
to clearly realize1 as the broad facts  
which have most wide-reaching           

consequences in mental physiology and   
pathology1 that all parts of the body1  
the highest and the lowest1 have a      
sympathy with one another more          
intelligent than conscious intelligence 
can yet1 or perhaps ever will1 conceive2
 that there is not an organic motion1   
visible or invisible1 sensible or       
insensible1 ministrant to the noblest or
 to the most humble purposes1 which does
 not work its appointed effect in the   
complex recesses of the mind1 and that  
the mind1 as the crowning achievement of
 organization1 and the consummation and 
outcome of all its energies1 really     
comprehends the bodily                  
life4--,,mawdesley1 ,body and ,mind4    
,it is an indisputable truth that what  
we call the material world is only known
 to us under the forms of the ideal     
world1 and1 as ,descartes tells us1 our 
knowledge of the soul is more intimate  
and certain than our knowledge of the   
body4--,,huxley4    ,,introduction4  ,s 
#a4   ,many philosophers have asserted  

that the body is1 as it were1 the       
prison-house of the spirit1 holding it  
only too firmly to what is earthly1 and 
checking its so-called flight towards   
perfection4 ,on the other hand1 it has  
been held by another philosophic school 
that knowledge and virtue are not so    
much an end as a means towards          
happiness1 and that the whole perfection
 of man culminates in the amelioration  
of his body4  ,both opinions #a1        
methinks1 are one-sided4 ,the latter    
system has almost entirely disappeared  
from our schemes of ethics and          
philosophy1 and is1 ,i am inclined to   
think1 not seldom cast out with         
over-fanatical zeal--7nothing assuredly 
is so dangerous to truth as when        
one-sided opinions meet with one-sided  
opponents74 ,the former system has on   
the whole been more patiently endured1  
since it has the greatest capacity for  
warming the heart towards virtue1 and   
has already justified its value in the  
case of truly great souls4 ,who is there

 that does not admire the strength of   
mind of a ,cato1 the lofty virtue of a  
,brutus and ,aurelius1 the equanimity of
 an ,epictetus and a ,seneca8 ,but1 in  
spite of all this1 the system in        
question is nothing more than a         
beautiful aberration of the             
understanding1 a real extreme1 which in 
its wild enthusiasm underrates one part 
of our human nature1 and desires to     
raise us into the order of ideal beings 
without at the same time relieving us of
 our humanity1--a system which runs     
directly contrary to all that we        
historically know or philosophically can
 explain either of the evolution of the 
single man or of that of the entirer    
race1 and can in no way be reconciled   
with the limitations of our human soul4 
,it is therefore here1 as ever1 the     
wisest plan to hold the balance between 
the two opinions1 and thus reach with   
greater certainty the middle line of    
truth4 ,but1 inasmuch as a mistake has  
very often been committed by treating   

the mental powers in an exclusive way1  
that is1 in so far as they can be       
considered in independence of the body1 
and through an intentional subordination
 of this same body1 the aim of this     
present essay will be to bring into a   
clearer light the remarkable            
contributions made by the body to the   
workings of the soul1 and the great and 
real influence of the animal system of  
sensations upon the spiritual4 ,but this
 is as like the philosophy of ,epicurus 
as the holding of virtue to be the      
summum bonum is stoicism4  ,before we   
seek to discover those higher moral ends
 which the animal nature assists us in  
attaining to1 we must establish their   
physical necessity1 and come to an      
agreement as to some fundamental        
conceptions4   #a ,huxley1 speaking of  
psychology and physiology 7idealism and 
materialism71 says3 ,our stem divides   
into two main branches1 which grow in   
opposite ways1 and bear flowers which   
look as different as they can well be4  

,but each branch is sound and healthy1  
and has as much life and vigor as the   
other4 ,if a botanist found this state  
of things in a new plant1 ,i imagine he 
might be inclined to think that his tree
 was monoecious1 that the flowers were  
of different sexes1 and that1 so far    
from setting up a barrier between the   
branches of the tree1 the only hope of  
fertility lay in bringing them together4
 ,this is my notion of what is to be    
done with physics and metaphysics4      
,their differences are complementary1   
not antagonistic1 and thought will never
 be completely fruitful until the one   
unites with the other4--,,huxley1       
,macmillan's ,mag41 ,may #ahgj4         
,descartes' method 7according to        
,huxley7 leads straight up to the       
critical idealism of his great          
successor1 ,kant1 in declaring that the 
ultimate fact of all knowledge is a     
consciousness and therefore affirming   
that the highest of all certainties1 and
 indeed the only absolute certainty1 is 

the existence of mind4 ,but it stops    
short of ,berkeley in declaring that    
matter does not exist3 his arguments    
against its existence would equally tend
 to prove the non-existence of soul4 ,in
 ,descartes' stem1 the body is simply a 
machine1 in the midst of which the      
rational soul 7peculiar to man7 is      
lodged1 and which it directs at its     
will1 as a skilful engineer familiar    
with its working might do--through will 
and through affection he can increase1  
slacken1 and alter their movements at   
his pleasure4 ,at the same time1 he     
admits1 in all that regards its mere    
animal life--in active functions1 such  
as those connected with hunger1         
respiration1 sleep1 digestion2 in many  
passive ones1 such as we are accustomed 
to call mental1 as in memory1 the       
perception of color1 sound--a purely    
automatic action of the body1 which it  
pursues simply by following out its own 
laws1 independent of the soul's         
direction or interference4    ,,physical

 ,,connection4  ,,the ,,animal ,,nature 
,,strengthens ,,the ,,action ,,of ,,the 
,,spirit4  ,s #b4--,organism of the     
,operations of the ,soul--of its        
,maintenance and ,support--of           
,generation4   ,all those conditions    
which we accept as requisite to the     
perfection of man in the moral and      
material world may be included in one   
fundamental sentence3 ,the perfection of
 man consists in his ability to exercise
 his powers in the observation of the   
plan of the world2 and since between the
 measure of the power and the end       
towards which it works there must exist 
the completest harmony1 perfection will 
consist in the highest possible activity
 of his powers1 and1 at the same time1  
in their mutual subordination4 ,but the 
action of the human soul is--from a     
necessity which ,i do not               
understand--bound fast to the action of 
matter4 ,the changes in the world of    
matter must be modified and1 so to      
speak1 refined by a peculiar class of   

secondary powers--,i mean the           
senses--before they can produce in me   
any corresponding ideas2 while1 on the  
other hand1 a fresh set of organic      
powers1 the agents of voluntary         
movements must come into play between   
the inner spirit and the outward world  
in order to make the changes of the     
former tell upon the latter2 thus must  
the operations of thinking and sensation
 alike correspond to certain movements  
of the internal sensorium4 ,all this    
goes to make up the organism of the     
soul's activities4  ,but matter is spoil
 stolen from the eternal change1 and    
wears itself away1 even as it works2 in 
its movement its very element is driven 
from its grooves1 chased away and lost4 
,because now1 on the contrary1 that     
simple essence1 the soul1 possesses in  
itself permanence and stability1 and in 
its essence neither gains nor loses     
aught1--matter cannot keep step with the
 activity of the spirit1 and there would
 thus soon be an end of the organism of 

spiritual life1 and therewith of all    
action of the soul4 ,to prevent which   
there must be added to the first system 
or organic powers a second one1 which   
shall make good the losses sustained1   
and sustain the decay by a chain of new 
creations ready to take the place of    
those that have gone4 ,this is the      
organism of maintenance4  ,still        
further4 ,after a short period of       
activity1 when the equal balance of loss
 and reparation is once removed1 man    
quits the stage of life1 and the law of 
mortality depopulates the earth4 ,there 
is not room enough for the multitude of 
sentient beings1 whom eternal love and  
wisdom seemed to have called to a happy 
existence1 to live side by side within  
the narrow boundaries of our world1 and 
the life of one generation shuts out the
 life of another4 ,therefore was it     
necessary that new men should appear1 to
 take the place of those who had        
departed1 and that life should be kept  
up in unbroken succession4 ,but of      

creation there is no longer any trace2  
what now becomes new becomes so only by 
development4 ,the development of man    
must come to pass through man1 if it is 
to bear a proportion to the original    
number1 if man is to be cultivated into 
man4 ,on this account a new system of   
organic powers was added to the two that
 had preceded it1 which had for its     
object to quicken and to develop the    
seed of humanity4 ,this is the organism 
of generation4  ,these three organisms1 
brought into the most thorough          
connection1 local and real1 go to form  
the human body4    ,s #c4--,the ,body4  
,the organic powers of the human body   
naturally divide themselves into two    
principal classes4 ,the first class     
embraces those which no known laws and  
phenomena of the physical world enable  
us to comprehend2 and to these belong   
the sensibility of the nerves and the   
irritability of the muscles4 ,inasmuch  
as it has hitherto been impossible to   
penetrate the economy of the invisible1 

men have sought to interpret this       
unknown mechanism through that with     
which they were already familiar1 and   
have considered the nerves as a canal   
conducting an excessively fine1         
volatile1 and active fluid1 which in    
rapidity of motion and fineness was held
 to excel ether and the electric spark4 
,this fluid was held to be the principle
 and author of our sensibility and power
 of motion1 and hence received the name 
of the spirit of life4 ,further1 the    
irritability of the muscles was held to 
consist1 in a certain effort to contract
 themselves on the touch of some        
external provocation4 ,these two        
principles go to form the specific      
character of animal organism4  ,the     
second class of powers embraces those   
which we can account for by the         
universally-known laws of physics4      
,among these ,i reckon the mechanism of 
motion1 and the chemistry of the human  
body1 the source of vegetable life4     
,vegetation1 then1 and animal mechanism1

 thoroughly mingled1 form the proper    
physical life of the human body4    ,s  
#d4-;,animal ,life4   ,this is not yet  
all4 ,since loss or misfortune1 when it 
occurs1 falls more or less within the   
will-power of the spirit1 the spirit    
must be able to make some compensation  
for it4 ,further1 since the body is     
subjected to all the consequences of    
this connection1 and in the circle of   
circumstances is exposed to countless   
hostile forces1 it must be within the   
power of the soul to protect the body   
against these harmful influences1 and to
 bring it into such relations with the  
physical world as shall tend most to its
 preservation4 ,the soul must therefore 
be conscious of the present evil or good
 state of its organs2 from a bad state  
it must draw dissatisfaction1 from a    
good state satisfaction1 so that it may 
either retain or remove the condition1  
seek it or fly from it4 ,here then we   
have the organism at once and closely   
linked to the sensational capacity1 and 

the soul drawn into the service of the  
body4 ,we have now something more than  
vegetation1 something more than a dead  
model and the mechanism of nerves and   
muscles4 ,now we have animal life4 #a   
,a healthy condition of our animal life 
is1 as we know1 most important for the  
healthy condition of our spiritual life2
 and we dare never ignore the animal    
life so long as we are not quit of it4  
,it must therefore possess a firm       
foundation1 not easily moved2 that is1  
the soul must be fitted and prepared for
 the actions of our bodily life by an   
irresistible power4 ,were then the      
sensations of our animal loss or        
well-being to become spiritual          
perceptions1 and had they to be created 
by thought1 how often would the soul be 
obscured by the overwhelming blaze of   
passion2 how often stifled by laziness  
and stupidity2 how often overlooked in  
the absorptions and distractions of     
business6 ,further1 would not1 in this  
case1 the most perfect knowledge of his 

economy be demanded of the animal       
man--would not the child need to be a   
master in a branch of knowledge in      
which1 after fifty years of             
investigation1 ,harvey1 ,boerhaave1 and 
,haller were only beginners8 ,the soul  
could thus have positively no idea of   
the condition she was called upon to    
alter4 ,how shall she become acquainted 
with it8 how shall she begin to act at  
all8   #a ,but we have something more   
than the animal life of the animal      
7beast74 ,a beast lives an animal life  
in order that it may experience pleasant
 sensations4 ,it experiences pleasant   
sensations that it may preserve the     
animal life4 ,it lives now1 therefore1  
in order that it may live again         
tomorrow4 ,it is happy now that it may  
be happy to-morrow4 ,but it is a simple1
 an uncertain happiness1 which depends  
upon the action of the organism1 it is a
 slave to luck and blind chance2 because
 it consists in sensation only4 ,man1   
too1 lives an animal life1--is sensible 

of its pleasures and suffers its pains4 
,but why8 ,he feels and suffers that he 
may preserve his animal life4 ,he       
preserves his animal life that he may   
longer have the power to live a         
spiritual one4 ,here1 then1 the means   
differ from the end2 there1 end and     
means seem to coincide4 ,this is one of 
the lines of separation between man and 
the animal4    ,s #e4--;,animal         
,sensations4   ,so far we have met with 
such sensations only as they take their 
rise in an antecedent operation of the  
understanding2 but we have now to deal  
with sensations in which the            
understanding bears no part4 ,these     
sensations1 if they are not exactly the 
expression of the present state of our  
organs1 mark it out specifically1 or1   
better1 accompany it4 ,these sensations 
have quickly and forcibly to determine  
the will to aversion or desire2 but1 on 
the other hand1 they are ever to float  
on the surface of the soul1 and never to
 extend to the province of the reason4  

,the part1 accordingly1 played by       
thought1 in the case of a mental        
perception1 is here taken up by that    
modification in the animal parts of us  
which either threatens the destruction  
of the sensation or insures its         
duration3 that is1 an eternal law of    
wisdom has combined with that condition 
of the machine which confirms its       
welfare1 a pleasant emotion of the soul2
 and1 on the other hand1 with that      
condition which undermines it and       
threatens ruin1 an unpleasant emotion is
 connected2 and this in such a manner   
that the sensation itself has not the   
faintest resemblance to the state of the
 organs of which it is the mark4 ,animal
 sensations have1 on this showing1 a    
double origin3 7#a7 in the present state
 of the machine2 7#b7 in the capacity or
 faculty 7of sensation74  ,we are now   
able to understand how it is that the   
animal sensations have the power to     
drive the soul with an irresistible     
tyranny in the direction of passionate  

action1 and not seldom gain the upper   
hand in a struggle with those sensations
 which are most purely intellectual4    
,for these last the soul has produced by
 means of thought1 and therefore they   
can by thought be solved or even        
destroyed4 ,abstraction and philosophy  
have this power over the passions1 over 
opinions--in short1 over all the        
situations of life2 but the animal      
sensations are forced upon the soul by a
 blind necessity1 by a stern mechanical 
law4 ,the understanding1 which did not  
create them1 likewise cannot dissolve   
them and make them as if they were not1 
though by giving an opposite direction  
to our attention it can do much to      
weaken their power and obscure their    
pretensions4 ,the most stubborn stoic1  
lying in the agony of the stone1 will   
never be able to boast that he did not  
feel its pain2 but1 lost in the         
consideration of the end of his         
existence1 he will be able to divide his
 whole power of sensation and           

perception1 and the preponderating      
pleasure of a great achievement1 which  
can subordinate even pain to the general
 welfare1 will be victorious over the   
present discomfort4 ,it was neither     
absence of nor annihilation of sensation
 that enabled ,mucius1 while he was     
roasting his hand in the fire1 to gaze  
upon the foe with the ,roman look of    
proud repose1 but the thought of great  
,rome in admiration of his deed4 ,this  
it was that ruled in his soul1 and kept 
it grandly self-possessed1 so that the  
terrible provocation of the animal pain 
was too slight to disturb the equal     
balance of his nature4 ,but not on this 
account was the pain the ,roman suffered
 less than it would have been in the    
case of the most effeminate voluptuary4 
,true enough1 the man who is accustomed 
to pass his days in a state of confused 
ideas will be less capable of manly     
action1 in the critical moment of       
sensuous pain1 than he who lives        
persistently among ideas distinct and   

clear2 but1 for all that1 neither the   
loftiest virtue1 nor the profoundest    
philosophy1 nor even divine religion1   
can save a man from the result of a     
necessary law1 though religion can bless
 her servants even at the stake1 and    
make them happy as the pile gives way4  
,the wisest purpose is served by the    
power which the animal sensations       
possess over the perceptive faculty of  
the soul4 ,the spirit once initiated in 
the mysteries of a higher pleasure would
 look with disdain upon the motions of  
its companion1 and would pay no heed to 
the poor necessities of physical life1  
were it not that the animal feeling     
compelled it to do so4 ,the             
mathematician1 soaring in the region of 
the infinite1 and dreaming away reality 
in a world of abstractions1 is roused by
 the pang of hunger from his            
intellectual slumber2 the natural       
philosopher1 dismembering the solar     
system1 accompanying through            
immeasurable space the wanderings of the

 planets1 is restored by the prick of a 
needle to his mother earth2 the         
philosopher who unfolds the nature of   
the ,deity1 and fancies himself to have 
broken through the fetters of mortality1
 returns to himself and everyday life   
when the bleak north wind whistles      
through his crazy hut1 and teaches him  
that he stands midway between the beast 
and the angel4  ,against an excess of   
the animal sensations the severest      
mental exertion in the end possesses no 
influence2 as they continue to grow     
stronger1 reason closes her ears1 and   
the fettered soul moves but to subserve 
the purposes of the bodily organization4
 ,to satisfy hunger or to quench thirst 
man will do deeds at which humanity will
 shudder3 against his will he turns     
traitor or murderer--even cannibal3--   
,tiger6 in the bosom of thy mother wilt 
thou set thy teeth8  --so violent is the
 influence of the animal sensation over 
the mind4 ,such watchful care has the   
,creator shown for the preservation of  

the machine that the pillars on which it
 rests are the firmest1 and experience  
has taught us that it is rather the     
over-abundance than the want of animal  
sensations that has carried destruction 
with it4  ,the animal sensations        
therefore may be said to further the    
welfare of the animal nature1 just as   
the moral and intellectual perceptions  
promote spiritual progress or           
perfection4 ,the system of animal       
sensations and motions1 then1 comprises 
the conception of the animal nature4    
,this is the ground on which all the    
activities of the soul depend1 and the  
conformation of this fabric determines  
the duration of the spiritual activity  
itself1 and the degree of ease with     
which it works4 ,here1 then1 we find    
ourselves in possession of the first    
member of the connection between the two
 natures4    ,s #f4--,objections against
 the ,connection of the ,two ,natures1  
drawn from ,ideas of ,morality4   ,there
 is no doubt that thus much will be     

conceded2 but the next remark will be3  
,here ends1 too1 any determining        
influence the body may possess2 beyond  
this point the body is but the soul's   
inert companion1 with whom she must     
sustain a constant battle1 attendance on
 whose necessities robs her of all      
leisure1 whose attacks and interruptions
 break the thread of the most intricate 
speculation1 and drive the spirit from  
the clearest and plainest conceptions   
into a chaotic complexity of the senses1
 whose pleasures remove the greatest    
part of our fellow-creatures far from   
their high original1 and reduce them to 
the level of the beasts1 which1 in a    
word1 entangles them in a slavery from  
which death only can deliver them4 ,is  
it not senseless and injust1 our        
complainer might go on to say1 to mix up
 a being1 simple1 necessary1 that has   
its subsistence in itself1 with another 
being that moves in an eternal whirl1   
exposed to every chance and change1 and 
becomes the victim of every external    

necessity8 ,on cooler afterthought we   
shall perhaps see a great beauty take   
its rise out of this apparent confusion 
and want of plan4    ,,philosophical    
,,connection4  ,,animal ,,impulses      
,,awaken ,,and ,,develop ,,the          
,,impulses ,,of ,,the ,,soul4  ,s       
#g4--,the ,metho4   ,the surest way1    
perhaps1 to throw some light upon this  
matter is the following3 ,let us detach 
from man all idea of what can be called 
organization1--that is1 let the body be 
separated from the spirit1 without1     
however1 depriving the latter of the    
power to attain to representations of1  
and to produce actions in1 the corporeal
 world2 and let us then inquire how the 
spirit would set to work1 would develop 
its powers1 what steps it would take    
towards its perfection3 the result of   
this investigation must be founded upon 
facts4 ,the actual culture of the       
individual man is thus surveyed1 while  
we at the same time obtain a view of the
 development of the whole race4 ,in the 

first place1 then1 we have this abstract
 case3 the power of representation and  
will are present1 a sphere of action is 
present1 and a free way opened from the 
soul to the world1 from the world to the
 soul4 ,the question then is1 ,how will 
the spirit act8    ,s #h4-,the ,soul    
viewed as out of connection with the    
,body4   ,we can form no conception     
without the antecedent will to form it2 
no will1 unless by experience of a      
better condition thereby induced1       
without some sensation2 no sensation    
without an antecedent idea 7for along   
with the body we excluded bodily        
sensations71 therefore no idea without  
an idea4  ,let us consider now the case 
of a child2 that is1 according to our   
hypothesis1 a spirit conscious in itself
 of the power to form ideas1 but which  
for the first time is about to exercise 
this power4 ,what will determine him to 
think1 unless it be the pleasant        
sensation thereby arising1 and what can 
have procured for him the experience of 

this pleasurable sensation8 ,we have    
just seen that this1 again1 could be    
nothing but thinking1 and he is now for 
the first time to think4 ,further1 what 
shall invite him to a consideration of  
the external world8 ,nothing but the    
experience of its perfection in so far  
as it satisfies his instinct of         
activity1 and as this satisfaction      
affords him pleasure4 ,what1 then1 can  
determine him to an exercise of his     
powers8 ,nothing but the experience of  
their existence2 and all these          
experiences are now to be made for the  
first time4 ,he must therefore have been
 active from all eternity--which is     
contrary to the case as stated--or he   
will to all eternity be inactive1 just  
as the machine without a touch from     
without remains idle and motionless4    
,s #i4--,the ,soul viewed in connection 
with the ,body4   ,now let the animal be
 added to the spirit4 ,weave these two  
natures so closely together as they     
really are closely woven1 and cause an  

unknown something1 born of the economy  
of the animal body1 to be assailed by   
the power of sensation1--let the soul be
 placed in the condition of physical    
pain4 ,that was the first touch1 the    
first ray to light up the night of      
slumbering powers1 a touch as from a    
golden finger upon nature's lute4 ,now  
is sensation there1 and sensation only  
was it that before we missed4 ,this kind
 of sensation seems to have been made on
 purpose to remove all these            
difficulties4 ,in the first case none   
could be produced because we were not   
allowed to presuppose an idea2 here a   
modification of the bodily organs       
becomes a substitute for the ideas that 
were lacking1 and thus does animal      
sensation come to the help of the       
spirits inward mechanism1 if ,i may so  
call it1 and puts the same in motion4   
,the will is active1 and the action of a
 single power is sufficient to set all  
the rest to work4 ,the following        
operations are self-developed and do not

 belong to this chapter4    ,s #aj4-,out
 of the ,history of the ,individual4    
,let us follow now the growth of the    
soul in the individual man in relation  
to what ,i am trying to demonstrate1 and
 let us observe how all his spiritual   
capacities grow out of motive powers of 
sense4  a4 ,the child4 ,still quite     
animal2 or1 rather more and at the same 
time less than animal--human animal 7for
 that being which at some time shall be 
called man can at no time have been only
 animal74 ,more wretched than an animal1
 because he has not even instinct--the  
animal-mother may with less danger leave
 her young than the mother abandon her  
child4 ,pain may force from him a cry1  
but will never direct him to the source 
from which it comes4 ,the milk may give 
him pleasure1 but he does not seek it4  
,he is altogether passive4     ,his     
thinking rises only to sensation4       
,his knowledge is but pain1 hunger--and 
what binds these together4  b4 ,the boy4
 ,here we have already reflection1 but  

only in so far as it bears upon the     
satisfaction of the animal impulse4 ,he 
learns to value1 says ,garve            
,observations on ,ferguson's ,moral     
,philosophy1 p4 #cai1 the things of     
others1 and his actions in respect of   
others1 first of all through the fact of
 their affording him sensuous pleasure4 
,a love of work1 the love to his        
parents1 to friends1 yea even love to   
,god1 must go along the pathway of      
physical sense ,sinnlichkeit to reach   
his soul4 ,that only is the sun1 as     
,garve elsewhere observes1 which in     
itself enlightens and warms3 all other  
objects are dark and cold2 but they too 
can be warmed and illumined when they   
enter into such a connection with the   
same as to become partakers of its rays4
 ,observations on ,ferguson's ,moral    
,philosophy1 p4 #cic4 ,the good things  
of the spirit possess a value with the  
boy only by transferrence--they are the 
spiritual means to an animal end4  c4   
,youth and man4 ,the frequent repetition

 of this process of induction at last   
brings about a readiness1 and the       
transferrence begins to discover a      
beauty in what at first was regarded    
simply as a means4 ,the youth begins to 
linger in the process without knowing   
why4 ,without observing it1 he is often 
attracted to think about this means4    
,now is the time when the beams of      
spiritual beauty in itself begin to fall
 upon his open soul2 the feeling of     
exercising his powers delights him1 and 
infuses an inclination to the object    
which1 up to this time1 was a means     
only3 the first end is forgotten4 ,his  
enlightened mind and the richer store of
 his ideas at last reveal to him the    
whole worth of spiritual pleasures--the 
means has become the highest end4  ,such
 is the teaching more or less of the    
history of each individual man-- whose  
means of education have been fairly     
good2 and wisdom could hardly choose a  
better road along which to lead mankind4
 ,is not the mass of the people even to 

this day in leading-strings8--much like 
our boy4 ,and has not the prophet from  
,medina left us an example of striking  
plainness how to bridle the rude nature 
of the ,saracens8  ,on this subject     
nothing more excellent can be said than 
what ,garve remarked in his translation 
of ,ferguson's ,moral ,philosophy1 in   
the chapter upon the ,natural ,impulses1
 and has developed as follows3 ,the     
impulse of self-preservation and the    
attraction of sensual pleasure first    
bring both man and beast to the point of
 action3 he first comes to value the    
things of others and his own actions in 
reference to them according as they     
procure him pleasure4 ,in proportion as 
the number of things under whose        
influence he comes increases do his     
desires cover a wider circle2 as the    
road by which he reaches the objects of 
his wishes lengthens1 so do his desires 
become more artificial4 ,here we come to
 the first line of separation between   
man and the mere animal1 and herein we  

may even discover a difference between  
one species of animal and another4 ,with
 few animals does the act of feeding    
follow immediately upon the sensation of
 hunger2 the heat of the chase1 or the  
industry of collection must come first4 
,but in the case of no animal does the  
satisfaction of this want follow so late
 upon the preparations made in reference
 thereto as in the case of man2 with no 
animal does the endeavor wind through so
 long a chain of means and intentions   
before it arrives at the last link4 ,how
 far removed from this end1 though in   
reality they have no other1 are the     
labors of the artisan or the ploughman4 
,but even this is not all4 ,when the    
means of human subsistence have become  
richer and more various through the     
institutions of society2 when man begins
 to discover that without a full        
expenditure of time and labor a surplus 
remains to him2 when at the same time by
 the communication of ideas he becomes  
more enlightened2 then he begins to find

 a last end for all his actions in      
himself2 he then remarks that1 even when
 his hunger is thoroughly satisfied1 a  
good supply of raiment1 a roof above    
him1 and a sufficiency of furniture     
within doors1 there still remains       
something over and above for him to do4 
,he goes a step further1 he becomes     
conscious that in those very actions by 
which he has procured for himself food  
and comfort--in so far as they have     
their origin in certain powers of a     
spirit1 and in so far as they exercise  
these powers--there lies a higher good  
than in the external ends which thereby 
are attained4 ,from this moment on he   
works1 indeed--in company with the rest 
of the human race1 and along with the   
whole animal kingdom--to keep himself   
alive1 and to provide for himself and   
his friends the necessaries of physical 
existence2--for what else could he do8  
,what other sphere of action could he   
create for himself1 if he were to leave 
this8 ,but he knows now that nature has 

not so much awakened in him these       
various impulses and desires for the    
purpose of affording so many particular 
pleasures1--but1 and far more1 places   
before him the attraction of those      
pleasures and advantages1 in order that 
these impulses may be put in motion--and
 with this end1 that to a thinking being
 there may be given matter for thought1 
to a sensitive spirit matter for        
sensations1 to the benevolent means of  
beneficence1 and to the active          
opportunity for work4 ,thus does        
everything1 living or lifeless1 assume  
to him a new form4 ,all the facts and   
changes of life were formerly estimated 
by him only in so far as they caused him
 pleasure or pain3 now1 in so far as    
they offer occasion for expression of   
his desire of perfection4 ,in the first 
case1 events are now good1 now bad2 in  
the latter1 all are equally good4 ,for  
there is no chance or accident which    
does not give scope for the exercise of 
some virtue1 or for the employment of a 

special faculty4 ,at first he loved his 
fellows because he believed that they   
could be of use to him2 he loves them   
now far more--because he looks upon     
benevolence as the condition of the     
perfect mind4    ,s #aa4-;,from the     
,history of ,humanity4   ,yet once more1
 a glance at the universal history of   
the whole human race--from its cradle to
 the maturity of full-grown man--and the
 truth of what has been said up to this 
point will stand forth in clearest      
relief4  ,hunger and nakedness first    
made of man a hunter1 a fisher1 a       
cowherd1 a husbandman1 and a builder4   
,sensual pleasure founded families1 and 
the defencelessness of single men was   
the origin of the tribe4 ,here already  
may the first roots of the social duties
 be discovered4 ,the soil would soon    
become too poor for the increasing      
multitude of men2 hunger would drive    
them to other climates and countries    
that would discover their wealth to the 
necessity that forced men to seek it2 in

 the process they would learn many      
improvements in the cultivation of the  
soil1 and perhaps some means to escape  
the hurtful influence of many things    
they would necessarily encounter4 ,these
 separate experiences passed from       
grandfather to grandson1 and their      
number was always on the increase4 ,man 
learned to use the powers of nature     
against herself2 these powers were      
brought into new relations and the first
 invention was made4 ,here we have the  
first roots of the simple and healing   
arts--always1 we admit1 art and         
invention for the behoof of the animal1 
but still an exercise of power1 an      
addition to knowledge2 and at the very  
fire in whose embers the savage roasted 
his fish1 ,boerhaave afterwards made his
 inquiries into the composition of      
bodies2 through the very knife which    
this wild man used to cut up his game1  
,lionet invented what led to his        
discovery of the nerves of insects2 with
 the very circle wherewith at first     

hoofs were measured1 ,newton measures   
heaven and earth4 ,thus did the body    
force the mind to pay attention to the  
phenomena around it2 thus was the world 
made interesting and important1 through 
being made indispensable4 ,the inward   
activity of their nature1 and the       
barrenness of their native soil1        
combined in teaching our forefathers to 
form bolder plans1 and invented for them
 a house wherein1 under conduct of the  
stars1 they could safely move upon      
rivers and seas1 and sail toward regions
 new3--     ,fluctibus ignotis          
insultavere carinae4    7,their keels   
danced upon waves unknown47  ,here again
 they met with new productions of       
nature1 new dangers1 new needs that     
called for new exertions4 ,the collision
 of animal instincts drives hordes      
against hordes1 forges a sword out of   
the raw metal1 begets adventurers1      
heroes1 and despots4 ,towns are         
fortified1 states are founded3 with the 
states arise civic duties and rights1   

arts1 figures1 codes of law1 subtle     
priests--and gods4  ,and now1 when      
necessities have degenerated into       
luxury1 what a boundless field is opened
 to our eyes6 ,now are the veins of the 
earth burrowed through1 the foot of man 
is planted on the bottom of the sea1    
commerce and travel flourish3--         
,latet sub classibus aequor4    7,the   
sea is hid beneath the fleets47  ,the   
,west wonders at the ,east1 the ,east at
 the ,west2 the productions of foreign  
countries accustom themselves to grow   
under other skies1 and the art of       
gardening shows the products of         
three-quarters of the world in one      
garden4 ,artists learn her works from   
nature1 music soothes the savage breast1
 beauty and harmony ennoble taste and   
manners1 and art leads the way to       
science and virtue4 ,man1 says          
,schloezer see ,schloezer's ,plan of his
 ,universal ,history1 ,s #f1 this mighty
 demigod1 clears rocks from his path1   
digs out lakes1 and drives his plough   

where once the sail was seen4 ,by canals
 he separates quarters of the globe and 
provinces from one another2 leads one   
stream to another and discharges them   
upon a sandy desert1 changed thereby    
into smiling meadow2 three quarters of  
the globe he plunders and transplants   
them into a fourth4 ,even climate1 air1 
and weather acknowledge his sway4 ,while
 he roots out forests and drains the    
swamp1 the heaven grows clear above his 
head1 moisture and mist are lost1 winter
 becomes milder and shorter1 because    
rivers are no longer frozen over4 ,and  
the mind of man is refined with the     
refining of his clime4  ,the state      
occupies the citizen in the necessities 
and comforts of life4 ,industry gives   
the state security and rest from        
without2 from within1 granting to       
thinker and artist that fruitful leisure
 through which the age of ,augustus came
 to be called the ,golden ,age4 ,the    
arts now take a more daring and         
untrammelled flight1 science wins a     

light pure and dry1 natural history and 
physical science shatter superstition1  
history extends a mirror of the times   
that were1 and philosophy laughs at the 
follies of mankind4 ,but when luxury    
grows into effeminacy and excess1 when  
the bones begin to ache1 and the        
pestilence to spread and the air becomes
 infected1 man hastens in his distress  
from one realm of nature to another1    
that he may at least find means for     
lessening his pains4 ,then he finds the 
divine plant of ,china2 from the bowels 
of the earth he digs out the            
mightily-working mercury1 and from the  
poppy of the ,east learns to distil its 
precious juice4 ,the most hidden corners
 of nature are investigated2 chemistry  
separates material objects into their   
ultimate elements1 and creates worlds of
 her own2 alchemists enrich the province
 of physical science2 the microscopic   
glance of a ,schwammerdam surprises     
nature in her most secret operations4   
,man goes still further2 necessity or   

curiosity transcends the boundaries set 
by superstition3 he seizes the knife1   
takes courage1 and the masterpiece of   
nature is discovered1 even man4 ,thus   
did it behoove the least1 the poorest1  
to help us to reach the highest2 disease
 and death must lend their aid to man in
 teaching him ,gnothi seauton 7,know    
thyself674 ,the plague produced and     
formed our ,hippocrates1 our ,sydenhams1
 as war is the mother of generals2 and  
we owe to the most devastating disease  
that ever visited humanity an entire    
reformation of our medical system4  ,our
 intention was to show the influence    
upon the perfecting of the soul through 
the temperate enjoyment of the pleasures
 held out by the senses2 and how        
marvellously has the matter changed1    
even while under our hands6 ,we found   
that even excess and abuse in this      
direction have furthered the real       
demands of humanity2 the deflections    
from the primitive end of               
nature--merchants1 conquerors1 and      

luxury--have1 undoubtedly1 tended to    
hasten a progress which had otherwise   
been more regular1 but very slow4 ,let  
us compare the old world with the new6  
,in the first1 desire was simple1 its   
satisfaction easy2 but how mistaken1 how
 painful was the judgment passed on     
nature and her laws6 ,now1 the road is  
made more difficult by a thousand       
windings1 but how full the light that   
has been shed upon all our conceptions6 
,we may1 then1 repeat3 ,man needed to be
 an animal before he knew that he was a 
spirit2 he needed to crawl in the dust  
before he ventured on a ,newtonian      
flight through the universe4 ,the body1 
therefore1 is the first spur to action2 
sense the first step on the ladder to   
perfection4    ,,animal ,,sensations    
,,accompany ,,mental ,,sensations4  ,s  
#ab4--,law4   ,the understanding of man 
is extremely limited1 and1 therefore1   
all sensations resulting from its action
 must of necessity be also limited4 ,in 
order1 therefore1 to give these         

sensations greater impulse1 and with    
redoubled force to attract the will to  
good and restrain it from evil1 both    
natures1 the spiritual and the animal1  
are so intimately connected with each   
other that their modifications1 being   
mutually interchanged1 impart strength  
to one another4 ,hence arises a         
fundamental law of mixed natures1 which1
 being reduced to its primary divisions1
 runs thus3 the activities of the body  
correspond to the activities of the     
mind2 that is1 any overstraining of a   
mental activity is necessarily followed 
by an overstraining of certain bodily   
actions1--just as the equilibrium1 or   
harmonious action1 of the mental powers 
is associated with that of the bodily   
powers in perfect accord4 ,further3     
mental indolence induces indolence in   
the bodily actions2 mental inaction     
causes them to cease altogether4 ,thus1 
as perfection is ever accompanied by    
pleasure1 imperfection by the absence of
 pleasure1 this law may be thus         

expressed3 ,mental pleasure is          
invariably attended by animal pleasure1 
mental pain by animal pain4 ,complacency
 and ,displacency perhaps more aptly    
express the meaning of ,lust and        
,unlust1 which we translate by pleasure 
and pain4    ,s #ac4--,mental ,pleasure 
furthers the ,welfare of the ,human     
,frame4   ,thus1 a sensation which      
embraces within its range the whole     
spiritual being agitates in the same    
measure the whole framework of the      
organic body1--heart1 veins and blood1  
muscles and nerves1 all1 from those     
mighty nerves that give to the heart its
 living impulse of motion down to the   
tiny and unimportant nerves by which    
hairs are attached to the skin1 share   
equally its influence4 ,everything tends
 to a more violent motion4 ,if the      
sensation be an agreeable one1 all these
 parts will acquire a higher degree of  
harmonious activity2 the heart's beat   
will be free1 lively1 uniform1 the blood
 will flow unchecked1 gently or with    

fiery speed1 according as the affection 
is of a gentle or violent description2  
digestion1 secretion1 and excretion will
 follow their natural course2 the       
excitable membranes will pliantly play  
in a gentle vapor-bath1 and excitability
 as well as sensitiveness will increase4
 ,therefore the condition of the        
greatest momentary mental pleasure is at
 the same time the condition of the     
greatest bodily well-being4  ,as many as
 there may be of these partial          
activities 7and is not every beat of the
 pulse the result perhaps of thousands87
 so many will be the obscure sensations 
crowding upon the soul1 each one of     
which indicates perfection4 ,out of this
 confused complexity arises entire      
sensation of the animal harmonies1 that 
is1 the highest possible combined       
sensation of animal pleasure1 which     
ranges itself1 as it were1 alongside of 
the original intellectual or moral      
sensation1 which this addition          
infinitely increases4 ,thus is every    

agreeable affection the source of       
countless bodily pleasures4  ,this is   
most evidently confirmed by the examples
 of sick persons who have been cured by 
joy4 ,let one whom a terrible           
home-sickness has wasted to a skeleton  
be brought back to his native land1 and 
the bloom of health will soon be his    
again2 or let us enter a prison in which
 miserable men have for ten or twenty   
years inhabited filthy dungeons and     
possess at last barely strength to      
move1--and let us tell them suddenly    
they are free2 the single word of       
freedom will endow their limbs with the 
strength of youth1 and cause dead eyes  
to sparkle with life4 ,sailors1 whom    
thirst and famine have made their prey  
during a long voyage1 are half cured by 
the steersman's cry of ,land6 and he    
would certainly greatly err who ascribed
 the whole result to a prospect of fresh
 food4 ,the sight of a dear one1 whom   
the sufferer has long desired to see1   
sustains the life that was about to go1 

and imparts strength and health4 ,it is 
a fact1 that joy can quicken the nervous
 system more effectually than all the   
cordials of the apothecary1 and can do  
wonders in the case of inveterate       
internal disorders denied to the action 
of rhubarb and even mercury4 ,who then  
does not perceive that the constitution 
of the soul which knows how to derive   
pleasure from every event and can       
dissipate every ache in the perfection  
of the universe1 must be the most       
beneficial to the whole organism8 and   
this constitution of the soul           
is--virtue4    ,s #ad4--,mental pain    
undermines the ,welfare of the ,whole   
,organisms4   ,in the very same way1 the
 opposite result is brought about by a  
disagreeable affection of the mind4 ,the
 ideas which rule so intensely the angry
 or terrified man may1 as rightly as    
,plato called the passions a fever of   
the soul1 be regarded as convulsions of 
the organ of thought4 ,these convulsions
 quickly extend through the nervous     

system1 and so disturb the vital powers 
that they lose their perfection1 and all
 organic actions lose their equilibrium4
 ,the heart beats violently and         
irregularly2 the blood is so confined to
 the lungs that the failing pulse has   
barely enough to sustain it4 ,the       
internal chemical processes are at      
cross-purposes2 beneficent juices lose  
their way and work harm in other        
provinces1 while what is malignant may  
attack the very core of our organism4   
,in a word1 the condition of the        
greatest mental distress becomes the    
condition of the greatest bodily        
sickness4  ,the soul is informed of the 
threatened ruin of the organs that      
should have been her good and willing   
servants by a thousand obscure          
sensations1 and is filled with an entire
 sensation of pain1 associating itself  
to the primary mental suffering1 and    
giving to this a sharper sting4    ,s   
#ae4--;,examples4   ,deep1 chronic pains
 of the soul1 especially if accompanied 

by a strong exertion of thought--among  
which ,i would give a prominent place to
 that lingering anger which men call    
indignation--gnaw the very foundations  
of physical life1 and dry up the sap    
that nourish it4 ,sufferers of this kind
 have a worn and pale appearance1 and   
the inward grief betrays itself by the  
hollow1 sunken eyes4 ,let me1 says      
,caesar1 have men about me that are     
fat3--     ,sleek-headed men1 and such  
as sleep o' nights2    ,yond' ,cassius  
has a lean and hungry look2    ,he      
thinks too much--such men are dangerous4
  ,fear1 trouble1 distress of           
conscience1 despair1 are little less    
powerful in their effects than the most 
violent fevers4 ,richard1 when in       
deepest anxiety1 finds his former       
cheerfulness is gone1 and thinks to     
bring it back with a glass of wine4 ,but
 it is not mental sorrow only that has  
banished comfort1 it is a sensation of  
discomfort proceeding from the very root
 of his physical organism1 the very same

 sensation that announces a malignant   
fever4 ,the ,moor1 heavily burdened with
 crimes1 and once crafty enough in      
absolving all the sensations of         
humanity--by his skeleton-process--into 
nothing1 now rises from a dreadful      
dream1 pale and breathless1 with a cold 
sweat upon his brow4 ,all the images of 
a future judgment which he had perhaps  
believed in as a boy1 and blotted out   
from his remembrance as a man1 assail   
his dream-bewildered brain4 ,the        
sensations are far too confused for the 
slower march of reason to overtake and  
unravel them4 ,reason is still          
struggling with fancy1 the spirit with  
the horrors of the corporeal frame4     
,life of ,moor1 tragedy of ,krake4 ,act4
 v4 sc4 #a4   ,,moor4--,no6 ,i am not   
shaking4 ,it was but a dream4 ,the dead 
are not beginning to rise4 ,who says ,i 
tremble and turn pale8 ,i am quite well1
 quite well4  ,,bed4--,you are pale as  
death2 your voice is frightened and     
hesitating4  ,,moor4--,i am feverish4 ,i

 will be bled to-morrow4 ,say only1 when
 the priest comes1 that ,i have fever4  
,,bed4--,but you are very ill4          
,,moor4--,yes truly2 that is all4 ,and  
sickness disturbs the brain and breeds  
strange mad dreams4 ,dreams mean        
nothing4 ,fie on womanish cowardice6    
,dreams mean nothing4 ,i have just had a
 pleasant dream4                     ,he
 falls down in a faint4  ,here we have  
the whole image of the dream suddenly   
forcing itself upon a man1 and setting  
in motion the entire system of obscure  
ideas1 stirring up from the foundation  
the organ of thought4 ,from all these   
causes arises an intense sensation of   
pain in its utmost concentration1 which 
shatters the soul from its depth1 and   
lames per consensum the whole structure 
of the nerves4  ,the cold horror that   
seizes on the man who is about to commit
 some crime1 or who has just committed  
one1 is nothing else than the horror    
which agitates the feverish man1 and    
which is felt on taking nauseous        

medicines4 ,the nightly tossings of     
those who are troubled by remorse1      
always accompanied by a high pulse1 are 
veritable fevers1 induced by the        
connection between the physical organism
 with the soul2 and ,lady ,macbeth1     
walking in her sleep1 is an instance of 
brain delirium4 ,even the imitation of a
 passion makes the actor for the moment 
ill2 and after ,garrick had played ,lear
 or ,othello he spent some hours in     
convulsions on his bed4 ,even the       
illusion of the spectator1 through      
sympathy with acted passion1 has brought
 on shivering1 gout1 and fits of        
fainting4  ,is not he1 then1 who is     
plagued with an evil temper1 and draws  
gall and bitterness from every situation
 in life3 is not the vicious man1 who   
lives in a chronic state of hatred and  
malevolence2 is not the envious man1 who
 finds torture in every excellence of   
his neighbor1--are not these1 all of    
them1 the greatest foes to their own    
health8 ,has vice not enough of the     

horrible in it1 when it destroys not    
only happiness but health4    ,s        
#af4-;,exceptions4   ,but a pleasant    
affection has sometimes been a fatal    
one1 and an unpleasant one has sometimes
 worked a marvellous cure4 ,both facts  
rest upon experience3 should they remove
 the limits of the law we have          
expounded8  ,joy is fatal when it rises 
into ecstacy3 nature cannot support the 
strain which in one moment is thrown    
upon the whole nervous system4 ,the     
motion of the brain is no longer        
harmony1 but convulsion1 an extremely   
sudden and momentary force which soon   
changes into the ruin of the organism1  
since it has transgressed the boundary  
line of health 7for into the very idea  
of health there enters and is           
essentially interwoven the idea of a    
certain moderation of all natural       
motions74 ,the joy as well as the grief 
of finite beings is limited1 and dare   
not pass beyond a certain point without 
ruin4  ,as far as the second part is    

concerned1 we have many examples of     
cure1 through a moderate fit of anger1  
of inveterate dyspepsia2 and through    
fright1--as in the case of a fire--of   
rheumatic pains and lameness apparently 
incurable4 ,but even dysentery has      
sometimes resolved an internal stoppage1
 and the itch has been a cure for       
melancholy madness and insanity3 is the 
itch1 for this1 less a disease8--is     
dysentery therefore health4    ,s       
#ag4--;,indolence of ,mind brings about 
greater ,indolence in the ,organic      
,movements4   ,as1 according to the     
testimony of ,herr von ,haller1 activity
 of mind during the day tends to quicken
 the pulse towards evening1 will not    
indolence of mind make it more sluggish1
 and absolute inactivity completely stop
 it8 ,for1 although the circulation of  
the blood does not seem to be so very   
dependent on the mind1 is it altogether 
unreasonable to suppose that the heart1 
which1 in any case1 borrows from the    
brain the larger portion of its         

strength1 must necessarily1 when the    
soul ceases to maintain the action of   
the brain1 suffer thereby a great loss  
of power8 ,a condition of phlegm is     
accompanied by a sluggish pulse1 the    
blood is thin and watery1 and the       
circulation defective in the abdomen4   
,the idiots1 whom ,muzell has described 
for us ,muzell's ,medical and ,surgical 
,considerations41 breathed slowly and   
with difficulty1 had no inclination to  
eat and drink1 nor to the natural       
functions2 the pulse was slow1 all      
bodily movements slumberous and         
indicative of weariness4 ,the mental    
numbness which is the result of terror  
or wonder is sometimes accompanied by a 
general suspension of all natural       
physical activity4 ,was the mind the    
origin of this condition1 or was it the 
body which brought about this torpid    
state of mind8 ,but these considerations
 lead to subtleties and intricate       
questions1 and1 besides1 must not be    
discussed in this place4    ,s          

#ah4--,second ,law4   ,all that has been
 said of the transferrence of the mental
 sensations to the animal holds true of 
the transferrence of animal affections  
to the mental4 ,bodily sickness--for the
 most part the natural result of        
intemperance--brings its punishment in  
the form of bodily pain2 but the mind   
also cannot escape a radical attack1 in 
order that a twofold pain may more      
powerfully impress upon it the necessity
 of restraint in the desires4 ,in like  
manner the feeling of bodily health is  
accompanied by a more lively            
consciousness of mental improvement1 and
 man is thus the more spurred on to     
maintain his body in good condition4 ,we
 arrive thus at a second law of mixed   
natures--that1 with the free action of  
the bodily organism1 the sensations and 
ideas gain a freer flow2 and learn that1
 with a corrupted organism1 corruption  
of the thinking faculty and of the      
sensations inevitably follows4 ,or1 more
 shortly1 that the general sensation of 

a harmonious animal life is the fountain
 of mental pleasure1 and that animal    
pain and sickness is the fountain of    
mental pain4  ,in these different       
respects1 or from their consideration1  
soul and body may not unaptly be        
compared with two stringed instruments  
tuned by the same hand1 and placed      
alongside of one another4 ,when a string
 of one of them is touched and a certain
 tone goes forth1 the corresponding     
string of the other will sound of itself
 and give the same tone1 only somewhat  
weaker4 ,and1 using this comparison1 we 
may say that the string of gladness in  
the body wakes the glad string in the   
soul1 and the sad string the string of  
sadness4 ,this is that wonderful and    
noteworthy sympathy which unites the    
heterogeneous principles in man so as to
 form one being4 ,man is not soul and   
body--but the most inward and essential 
blending of the two4    ,s #ai4--,moods 
of ,mind result from ,moods of ,body4   
,hence the heaviness1 the incapacity of 

thought1 the discontented temper2 which 
are the consequence of excess in        
physical indulgence2 hence the wonderful
 effects of wine upon those who always  
drink in moderation4 ,when you have     
drunk wine1 says ,brother ,martin1 you  
see everything double1 you think doubly 
easily1 you are doubly ready for any    
undertaking1 and twice as quickly bring 
it to a conclusion4 ,hence the comfort  
and good-humor experienced in fine      
weather1 proceeding partly from         
association of ideas1 but mostly from   
the increased feeling of bodily health  
that goes along with it1 extending over 
all the functions of our organism4 ,then
 it is that people use such expressions 
as1 ,i feel that ,i am well1 and at such
 a season they are more disposed towards
 all manner of mental labor1 and have a 
heart more open to the humaner feelings1
 and more prompt to the practice of     
moral duties4 ,the same may be seen in  
the national character of different     
peoples4 ,those who dwell in gloomy     

regions mourn along with the dismal     
scenery3 in wild and stormy zones man   
grows wild3 where his lot is cast in    
friendly climates he laughs with the sky
 that is bright above him4 ,only under  
the clear heaven of ,greece lived a     
,homer1 a ,plato1 a ,phidias2 there were
 born the ,muses and the ,graces1 while 
the ,lapland mists can hardly bring     
forth men1 and never a genius4 ,while   
our ,germany was yet a wild forest or   
morass1 the ,german was a hunter as wild
 as the beast whose skin he slung about 
his shoulders4 ,as soon as industry had 
changed the aspect of his country began 
the epoch of moral progress4 ,i will not
 maintain that character takes its rise 
in climate only1 but it is certain that 
towards the civilization of a people one
 main means is the improvement of their 
skies4  ,the disorders of the body may  
disorder the whole range of our moral   
perceptions1 and prepare the way for an 
outburst of the most evil passions4 ,a  
man whose constitution is ruined by a   

course of dissipation is more easily led
 to extremes than one who has kept his  
body as it should be kept4 ,this is1    
indeed1 the horrible plan of those who  
destroy our youths1 and that father of  
robbers must have known man well1 who   
said1 ,we must destroy both body and    
soul4 ,catiline was a profligate before 
he became a conspirator1 and ,doria     
greatly erred when he thought he had no 
cause to fear a voluptuary like ,fiesco4
 ,on the whole1 it is very often        
remarked that an evil spirit dwells in a
 sick body4  ,in diseases this sympathy 
is still more striking4 ,all severe     
illnesses1 especially those of malignant
 nature and arising from the economy of 
the abdominal regions1 announce         
themselves1 more or less1 by a strange  
revolution in the character4 ,even while
 the disease is still silently stealing 
through the hidden corners of our       
mechanism1 and undermining the strength 
of nerve1 the mind begins to anticipate 
by dark forebodings the fall of her     

companion4 ,this is a main element in   
that condition which a great physician  
described in a masterly manner under the
 name of ,horrores4 ,hence their        
moroseness of disposition1 which none   
can account for1 their wavering fancies 
and inclinations1 their disgust at what 
used to give them pleasure4 ,the amiable
 man grows quarrelsome1 the merry man   
cross1 and he who used to lose himself1 
and gladly1 in the bustle of the world1 
flies the face of man and retires into a
 gloomy melancholy4 ,but underneath this
 treacherous repose the enemy is making 
ready for a deadly onslaught4 ,the      
universal disturbance of the entire     
mechanism1 when the disease once breaks 
forth1 is the most speaking proof of the
 wonderful dependence of the soul on the
 body4 ,the feeling1 springing from a   
thousand painful sensations1 of the     
utter ruin of the organism1 brings about
 a frightful mental confusion4 ,the most
 horrible ideas and fancies rise from   
their graves4 ,the villain whom nothing 

could move yields under the dominant    
power of mere animal terror4            
,winchester1 in dying1 yells in the     
anguish of despair4 ,the soul is under a
 terrible necessity1 it would seem1 of  
snatching at whatever will drag it      
deeper into darkness1 and rejects with  
obstinate madness every ray of comfort4 
,the string1 the tone of pain is in the 
ascendant1 and just as the spiritual    
misery rose in the bodily disorder1 so  
now it turns and renders the disorder   
more universal and more intense4    ,s  
#bj4--,limitations of the foregoing4    
,but there are daily examples of        
sufferers who courageously lift         
themselves above bodily ills3 of dying  
men who1 amidst the distressful         
struggles of the frame1 ask1 ,where is  
thy sting1 ,o death8 ,should not wisdom1
 one might urge1 avail to combat the    
blind terrors of the organic nature8    
,nay1 much more than wisdom1 should     
religion have so little power to protect
 her friends against the assaults       

springing from the dust8 ,or1 what is   
the same thing1 does it not depend upon 
the preceding condition of the soul1 as 
to how she accepts the alterations of   
the processes of life8  ,now1 this is an
 irrefragable truth4 ,philosophy1 and   
still more a mind courageous and        
elevated by religion1 are capable of    
completely weakening the influence of   
the animal sensations which assault the 
soul of one in pain1 and able1 as it    
were1 to withdraw it from all coherence 
with the material4 ,the thought of ,god1
 which is interwoven with death1 as with
 all the universe1 the harmony of past  
life1 the anticipation of an ever-happy 
future1 spread a bright light over all  
its ideas2 while night is drawn round   
the soul of him who departs in folly and
 in unbelief4 ,if even involuntary pangs
 force themselves upon the ,christian   
and wise man 7for is he less a human    
being871 yet will he resolve the        
sensations of his dissolving frame into 
happiness3--     ,the soul1 secured in  

her existence1 smiles    ,at the drawn  
dagger and defies its point4    ,the    
stars shall fade away1 the sun himself  
,grow dim with age1 and nature sink in  
years2    ,but thou shalt flourish in   
immortal youth1    ,unhurt amidst the   
war of elements1    ,the wreck of       
matter1 and the crash of worlds4  ,it is
 precisely this unwonted cheerfulness on
 the part of those who are mortally sick
 which has often a physical reason at   
the basis1 and which has the most       
express significance for the practical  
physician4 ,it is often found in        
conjunction with the most fatal symptoms
 of ,hippocrates1 and without being     
attributable to any bygone crisis4 ,such
 a cheerfulness is of bad import4 ,the  
nerves1 which during the height of the  
fever have been most sharply assailed1  
have now lost sensation2 the inflamed   
members1 it is well known1 cease to     
smart as soon as they are destroyed2 but
 it would be a hapless thought to       
rejoice that the time of burning pain   

were passed and gone4 ,stimulus fails   
before the dead nerves1 and a deathly   
indolence belies future healing4 ,the   
soul finds herself under the illusion of
 a pleasant sensation1 because she is   
free from a long-enduring painful one4  
,she is free from pain1 not because the 
tone of her instrument is restored1 but 
because she no more experiences the     
discord4 ,sympathy ceases as soon as the
 connection is lost4    ,s              
#ba4--;,further ,aspects of the         
,connection4   ,if ,i might now begin to
 go deeper--if ,i might speak of        
delirium1 of slumber1 of stupor1 of     
epilepsy and catalepsy1 and such like1  
wherein the free and rational spirit is 
subjected to the despotism of the       
body--if ,i might enlarge especially on 
the wide field of hysteria and          
hypochondria-- if it were allowed me to 
speak of temperaments1 idiosyncrasies1  
and constitutions1 which for physicians 
and philosophers are an abyss--in one   
word1 should ,i attempt to demonstrate  

truth of the foregoing from the bed of  
sickness1 which is ever a chief school  
of psychology--my matter would be       
extended to an endless length4 ,we have1
 it seems to me1 enough to prove that   
the animal nature is throughout mingled 
with the spiritual1 and that this       
combination is perfection4    ,,physical
 ,,phenomena ,,express ,,the ,,emotions 
,,of ,,the ,,mind4  ,s                  
#bb4--,physiognomy of ,sensations4   ,it
 is just this close correspondence      
between the two natures which is the    
basis of the whole science of           
physiognomy4 ,by means of this nervous  
connection 7which1 as we have seen1 lies
 at the bottom of the communication of  
feelings7 the most secret movements of  
the soul are revealed on the exterior of
 the body1 and passion penetrates even  
through the veil of the hypocrite4 ,each
 passion has its specific expressions1  
its peculiar dialect1 so to speak1 by   
which one knows it4 ,and1 indeed1 it is 
an admirable law of ,supreme ,wisdom1   

that every passion which is noble and   
generous beautifies the body1 while     
those that are mean and hateful distort 
it into animal forms4 ,the more the mind
 departs from the likeness of the       
,deity1 the nearer does the outward form
 seem to approach the animal1 and always
 that animal which has a kindred        
proclivity4 ,thus1 the mild expression  
of the philanthropist attracts the      
needy1 whom the insolent look of the    
angry man repels4 ,this is an           
indispensable guide in social life4 ,it 
is astonishing what an accordance bodily
 appearance has with the passions2      
heroism and fearlessness pour life and  
strength through the veins and muscles1 
the eyes sparkle1 the breast heaves1 all
 the limbs arm themselves alike for     
combat--the man has the appearance of a 
war-horse4 ,fright and fear extinguish  
the fire in the eyes1 the limbs sink    
powerless and heavy1 the marrow in the  
bones seems frozen1 the blood falls back
 on the heart like a stone1 a general   

weakness cripples the powers of life4   
,a great1 bold1 lofty thought compels us
 to stand on tiptoe1 to hold up the     
head1 to expand the mouth and nose4 ,the
 feeling of eternity1 the outlook on a  
wide open horizon1 the sea1 etc41 make  
us stretch out our arms--we would merge 
ourselves into the eternal3 with the    
mountains1 we would grow towards the    
heavens1 rush thither on storms and     
waves3 yawning abysses throw us down in 
giddiness4 ,in like manner1 hate is     
expressed in the body by a repelling    
force2 while1 on the contrary1 in every 
pressure of the hand1 in every embrace1 
our body will merge into that of our    
friend1 in the same manner as the souls 
are in harmonious combination4 ,pride   
makes the body erect as the soul rises2 
pettiness bends the head1 the limbs hang
 down2 servile fear is expressed in the 
cringing walk2 the thought of pain      
distorts our face1 if pleasurable       
aspects spread a grace over the whole   
body2 anger1 on the other hand1 will    

break through every strong opposing     
cord1 and need will almost overcome the 
impossible4 ,i would now ask through    
what mechanism it happens that exactly  
these movements result from these       
feelings1 that just these organs are    
affected by these passions8 ,might ,i   
not just as well want to know why a     
certain wounding of the ligament should 
stiffen the lower jaw8  ,if the passion 
which sympathetically awakened these    
movements of the frame be often renewed1
 if this sensation of soul become       
habitual1 then these movements of the   
body will become so also4 ,if this      
matured passion be of a lasting         
character1 then these constitutional    
features of the frame become deeply     
engraved3 they become1 if ,i may borrow 
the pathologist's word1 deuteropathetic1
 and are at last organic4 ,thus1 at     
last1 the firm perennial physiognomy of 
man is formed1 so that it is almost     
easier afterwards to change the soul    
than the form4 ,in this sense1 one may  

also say1 without being a ,stahlian1    
that the soul forms the body2 and       
perhaps the earliest years of youth     
decide the features of a man for life1  
as they certainly are the foundation of 
his moral character4 ,an inert and weak 
soul1 which never overflows in passions1
 has no physiognomy at all2 and want of 
expression is the leading characteristic
 of the countenance of the imbecile4    
,the original features which nature gave
 him continue unaltered2 the face is    
smooth1 for no soul has played upon it2 
the eyebrows retain a perfect arch1 for 
no wild passion has distorted them2 the 
whole form retains its roundness1 for   
the fat reposes in its cells2 the face  
is regular1 perhaps even beautiful1 but 
,i pity the soul of it6  ,a physiognomy 
of 7perfect7 organic parts1 e4g41 as to 
the form and size of the nose1 eyes1    
mouth1 ears1 etc41 the color of the     
hair1 the height of the neck1 and such  
like1 may perhaps possibly be found1 but
 certainly not very easily1 however much

 ,lavater should continue to rave about 
it through ten quarto volumes4 ,he who  
would reduce to order the capricious    
play of nature1 and classify the forms  
which she has punished like a           
stepmother1 or endowed as a mother1     
would venture more than ,linnaeus1 and  
should be very careful lest he become   
one with the original presented to him1 
through its monstrous sportive variety4 
,yet one more kind of sympathy deserves 
to be noticed1 since it is of great     
importance in physiology4 ,i mean the   
sympathy of certain sensations for the  
organs from which they sprang4 ,a       
certain cramp in the stomach causes a   
feeling of disgust2 the reproduction of 
this sensation brings back the cramp4   
,how is this8    ,s #bc4--,the ,remains 
of the ,animal ,nature is also a ,source
 of ,perfection4   ,although the animal 
part of man preserves for him the many  
great advantages of which we have       
already spoken1 still1 one may say that1
 in another aspect1 it remains always   

despicable2 viz41 the soul thus depends1
 slave-like1 on the activity of its     
tools2 the periodical relaxation of     
these prescribes to the soul an inactive
 pause and annihilation at periods4 ,i  
mean sleep1 which1 one cannot deny1 robs
 us at least of the third part of our   
life4 ,further1 our mind is completely  
dependent on the laws of the body1 so   
that the cessation of the latter puts a 
sudden stop to the continuance of       
thoughts1 even though we be on the      
straight1 open path towards truth4 ,if  
the reason have ever so little fixed    
upon an idea1 when the lazy matter      
refuses to carry it out1 the strings of 
the thinking organs grow weary1 if they 
have been but slightly strained2 the    
body fails us where we need it most4    
,what astonishing steps1 one may infer1 
would man make in the use of his powers 
if he could continue to think in a state
 of unbroken intensity6 ,how he would   
unravel every idea to its final         
elements2 how he would trace every      

appearance to its most hidden sources1  
if he could keep them uninterruptedly   
before his mind6 ,but1 alas6 it is not  
thus4 ,why is it not so8    ,s          
#bd4--,necessity for ,relaxation4   ,the
 following will lead us on the track of 
truth3--  #a4 ,pleasant sensation was   
necessary to lead man to perfection1 and
 he can only be perfect when he feels   
comfortable4  #b4 ,the nature of a      
mortal being makes unpleasant feeling   
unavoidable4 ,evil does not shut man out
 from the best world1 and the           
worldly-wise find their perfection      
therein4  #c4 ,thus pain and pleasure   
are necessary4 ,it seems harder1 but it 
is no less true4  #d4 ,every pain1 as   
every pleasure1 grows according to its  
nature1 and would continue to do so4    
#e4 ,every pain and every pleasure of a 
mixed being tend to their own           
dissolution4    ,s #be4--;,explanation4 
,it is a well-known law of the          
connection between ideas that every     
sensation1 of whatever kind1 immediately

 seizes another of its kind1 and        
enlarges itself through this addition4  
,the larger and more manifold it        
becomes1 so much the more does it awaken
 similar sensations in all directions   
through the organs of thought1 until1 by
 degrees1 it becomes universally        
predominant1 and occupies the whole     
soul4 ,consequently1 every sensation    
grows through itself2 every present     
condition of the feeling power contains 
the root of a feeling to follow1        
similar1 but more intense4 ,this is     
evident4 ,now1 every mental sensation   
is1 as we know1 allied to a similar     
animal one2 in other words1 each one is 
connected with more or less movement of 
the nerves1 which take a direction      
according to the measure of their       
strength and extension4 ,thus1 as mental
 sensations grow1 must the movements in 
the nervous system increase also4 ,this 
is no less clear4 ,now1 pathology       
teaches us that a nerve never suffers   
alone3 and to say1 ,here is a           

superfluity of strength1 is as much as  
to say1 ,there is want of strength4     
,thus1 every nervous movement grows     
through itself4 ,now1 we have remarked  
that the movements of the nervous system
 react upon the mind1 and strengthen the
 mental sensations2     ,why1 how one   
weeps when one's too weary6             
,tears1 tears6 why we weep1    ',tis    
worth inquiry3--that we've shamed a     
life1    ,or lost a love1 or missed a   
world1 perhaps8    ,by no means4        
,simply1 that we've walked too far1     
,or talked too much1 or felt the wind in
 the east1 etc4                         
--,aurora ,leigh4  vice versa1 the      
strengthened sensation of the mind      
increase and strengthen the motions of  
the nerves4 ,thus we have a circle1 in  
which sensation must always increase1   
and nervous movements every moment      
become more powerful and universal4     
,now1 we know that the movements of the 
bodily frame which cause the feeling of 
pain run counter to the harmony by which

 it would exist in well-being2 that is1 
that they are diseased4 ,but disease    
cannot grow unceasingly1 therefore they 
end in the total destruction of the     
frame4 ,in relation to pain1 it is thus 
proved that it aims at the death of the 
subject4  ,but1 the motions of the      
nerves under pleasant sensations being  
so harmonious to the continuance of the 
machinery that the condition of mind    
which constitutes pleasure is that of   
the greatest bodily well-being1 should  
not rather1 then1 pleasant sensation    
prolong the bloom of the body eternally8
 ,this inference is too hasty4 ,in a    
certain stage of moderation1 these      
nervous motions are wholesome1 and      
really a sign of health4 ,but if they   
outgrow this stage1 they may be the     
highest activity1 the highest momentary 
perfection2 but1 thus1 they are excess  
of health1 no longer health itself4  ,we
 only call that condition of the natural
 motions health in which the root of    
similar ones for the future lies1 viz41 

those which confirm the perfection of   
succeeding motions2 thus1 the destiny of
 continuance is essentially contained in
 the idea of health4 ,thus1 for example1
 the body of the most debilitated       
profligate attains to its greatest      
harmony at the moment of excess2 but it 
is only momentarily1 and a so much      
deeper abatement shows sufficiently that
 overstraining was not health4          
,therefore one may justly accept that an
 overstrained vigor of physical action  
hastens death as much as the greatest   
disorder or the worst illness4 ,both    
pain and pleasure draw us towards an    
unavoidable death1 unless something be  
present which limits their advance4     
,s #bf4--;,excellence of this           
,abatement4   ,it is just this 7the     
limit to their growth7 which the        
abatement of the animal nature causes4  
,it must be no other than this          
limitation of our fragile frame 7that   
appeared to have lent to our opponents  
so strong a proof against its           

perfection7 which ameliorates all the   
evil consequences that the mechanism    
otherwise makes unavoidable4 ,it is     
exactly this sinking1 this lassitude of 
the organs1 over which tinkers complain 
so much1 that prevents our own strength 
destroying us in a short time2 that does
 not permit our positions to be always  
increasing towards our destruction4     
,this limitation shows each passion the 
period of its growth1 its height and    
decline 7if indeed the passion does not 
die out in a total relaxation of the    
body71 which leaves the excited spirits 
time to resume their harmony1 and the   
organs to recover4 ,hence1 the highest  
pitch of rapture1 of fear1 and of anger1
 are the same as weariness1 weakness1 or
 fainting4 ,but sleep vouchsafes more1  
for as ,shakspeare says3--     ,sleep1  
that knits up the ravelled sleeve of    
care1    ,the death of each day's life1 
sore labor's bath1    ,balm of hurt     
minds1 great ,nature's sweet restorer4  
--,macbeth4  ,during sleep1 the vital   

forces restore themselves to that       
healthy balance which the continuance of
 our being so much requires2 all the    
cramped ideas and feelings1 the         
overstrained actions which have troubled
 us through the day1 are solved in the  
entire relaxation of the sensorium2 the 
harmony of the motions of the mind are  
resumed1 and the newly-awakened man     
greets the coming day more calmly4  ,in 
relation to the arrangement of the      
whole1 also1 we cannot sufficiently     
admire the worth and importance of this 
limitation4 ,the arrangement necessarily
 causes many1 who should be no less     
happy1 to be sacrificed to the general  
order and to bear the lot of oppression4
 ,likewise1 many1 whom we perhaps       
unjustly envy1 must expend their mental 
and bodily strength in restless         
exertion1 so that the repose of the     
whole be preserved4 ,the same with sick 
persons1 the same with unreasoning      
animals4 ,sleep seals the eye of care1  
takes from the prince and statesman the 

heavy weight of governing2 pours new    
force into the veins of the sick man1   
and rest into his harassed soul2 the    
daylaborer no longer hears the voice of 
the oppressor1 and the ill-used beast   
escapes from the tyranny of man4 ,sleep 
buries all cares and troubles1 balances 
everything1 equips every one with       
new-born powers to bear the joys and    
sorrows of the next day4    ,s          
#bg4--,severing of the ,connection4     
,at length arrived at the point in the  
circle where the mind has fulfilled the 
aim of its being1 an internal1          
unaccountable mechanism has1 at the same
 time1 made the body incapable of being 
any longer its instrument4 ,all care for
 the well-being of the bodily state     
seems to reach but to this epoch4 ,it   
appears to me that1 in the formation of 
our physical nature1 wisdom has shown   
such parsimony1 that notwithstanding    
constant compensations1 decline must    
always keep in the ascendancy1 so that  
freedom misuses the mechanism1 and death

 is germinated in life as out of its    
seed4 ,matter dissolves again into its  
last elements1 which travel through the 
kingdom of nature in other forms and    
relations1 to serve other purposes4 ,the
 mind continues to practise its thinking
 powers in other circles1 and to observe
 the universe from other sides4  ,we may
 truly say that it has not by any means 
exhausted this actual sphere1 that it   
might have left this sphere itself more 
perfect2 but do we know that this sphere
 is lost to it8 ,we lay many a book     
aside which we do not understand1 but   
perhaps in a few years we shall         
understand it better4