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 uttered. 'The soul raised over passion beholds identity and Eternal causation, perceives the self-existence of truth and right, and calms itself with knowing that all things go well.'

Certainly Emerson is on the threshold of mysticism. His peculiarity is that he stops there. He does not lose his balance. He respects common-sense, and dreads to disturb his vague aspirations by translating them into a definite system. He does not wish us to swallow mystic formulas as necessary or sufficient keys to the puzzle. He is only saying with benevolent unction what corresponds to Carlyle's fierce denunciations of cants and shams; and may even be translated into the phraseology of the humble 'Lockist.' The Lockist, too, is aware of the evil of dead 'survivals,' and the importance of encouraging new intellectual variations. The difference between his prose and Emerson's poetry is great enough; but he may sympathise with the spirit, at least, of the rapture with which Emerson sets forth the blessings of intellectual independence, and the need that an individual be true to himself. Emerson's version was congenial to his audience at the time. One can understand the nature of the stimulus, even if