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1838.] or two words on the subject of "the human mind," itself, before we have done with it. Let us suppose it to be not an hypothesis, but a reality. We will further suppose that all the forms, states, or modifications of this real substance have been separately enumerated and classified in distinct orders; and now we will imagine the question put,—Would not a science of this kind, and of this substance, be still worth something? Would it not, in fact, be the true science of human nature? We answer—No. Whatever might be its value in other respects, we aver, that, as a science of men, it would be altogether worthless and false. And for this reason, because the object of our research here, not only does not contain the proper and peculiar fact of man, namely, the fact of consciousness, but it contains, as we have seen, an order of phenomena which tend unceasingly to overcloud, keep down, and extinguish this fact. In studying this object, therefore, with the view of constructing a science of man out of our examination of it, we should be following a course doubly vicious and misleading. We should not only be studying facts among which consciousness is not to be found, but we should be studying and attaching a scientific value to facts—esteeming them, too, to be characteristic of man's proper nature—facts which actually rise up as obstacles to prevent consciousness (that is, his proper nature and peculiar fact) from coming into manifestation. If, then, we would establish a true science of man, there is no other course open to us than this, to abandon, in the first instance, every consideration of "the human mind," whether it be an hypothesis and a reality, together with all its phenomena, and then to confine our attention closely and devoutly to the examination of the great and anomalous fact of human consciousness.

And truly this fact is well worthy of our regard, and one which will worthily reward our pains. It is a fact of most surpassing wonder; a fact prolific in sublime results. Standing aloof as much as possible from our acquired and inveterate habits of thought; divesting ourselves as much as possible of our natural prepossessions, and of that familiarity which has blunted the edge of astonishment, let us consider what we know to be the fact; namely, that existence, combined with intelligence and passion in many instances, but unaccompanied by any other fact, is the general rule of creation. Knowing this, would it not be but an easy step for us to conclude that it is also the universal rule of creation; and would not such a conclusion be a step naturally taken? Finding this, and nothing more than this, to be the great fact "in heaven and on earth, and in the waters under the earth," would it not be rational to conclude that it admitted of no exception? Such, certainly, would be the natural inference, and in it there would be nothing at all surprising. But suppose that when it was on the point of being drawn, there suddenly, and for the first time, started up in a single Being, a fact at variance with this whole analogy of creation, and contradicting this otherwise universal rule; we ask, would not this be a fact attractive and wonderful indeed? Would not every attempt to bring this Being under the great general rule of the universe be at once, and most properly, abandoned? would not this new fact be held exclusively worthy of scientific consideration, as the feature which distinguished its possessor with the utmost clearness from all other creatures, and as that which would be sure to lead the observer to a knowledge of the true and essential character of the being manifesting it? Would not, in fine, a world entirely new be here opened up to research? And now, if we would really behold such a fact, we have but to turn to ourselves, and ponder over the fact of consciousness; for consciousness is precisely that marvellous, that unexampled fact which we have been here supposing and shadowing forth.

"I never could content my contemplation," says Sir Thomas Browne, "with those general pieces of wonder, the flux and reflux of the sea, the increase of the Nile, the conversion of the needle to the north, and have studied to match and parallel those in the more obvious and neglected pieces of nature which, without farther travel, I can do, in the cosmography of myself. We carry with us the wonders we seek without us. There is all Africa and her prodigies in us. We are that bold and adventurous piece of nature, which he that studies