of terms is preparative only, though as a preparative discipline indispensable. Still less dare a favorable perusal be anticipated from the proselytes of that compendious philosophy, which talking of mind but thinking of brick and mortar, or other images equally abstracted from body, contrives a theory of spirit by nicknaming matter, and in a few hours can qualify its dullest disciples to explain the omne scibile by reducing all things to impressions, ideas, and sensations. But it is time to tell the truth; though it requires some courage to avow it in an age and country, in which disquisitions on all subjects, not privileged to adopt technical terms or scientific symbols, must be addressed to the PUBLIC. I say then, that it is neither possible or necessary for all men, or for many, to be There is a philosophic (and PHILOSOPHERS. inasmuch as it is actualized by an effort of freedom, an artificial) consciousness, which lies beneath or (as it were) behind the spontaneous consciousness natural to all reflecting beings. As the elder Romans distinguished their northern provinces into Cis-Alpine and Trans-Alpine, so may we divide all the objects of human knowledge into those on this side, and those on the other side of the spontaneous consciousness; citra et trans conscientiam communem. The latter is exclusively the domain of PURE philosophy, which is therefore properly entitled transcendental, in order to discriminate it at once, both from mere reflection and representation on the one hand, and on the other from those flights of lawless speculation which abandoned by all distinct consciousness, because transgressing the bounds and purposes of our intellectual faculties, are justly condemned, as* transcendent. The first range of This distinction between transcendental and transcendent is observed by our elder divines and philosophers, whenever they express themselves scholastically. Dr. Johnson indeed has confounded the two words; but his own authorities do not bear him out. Of this celebrated dictionary I will venture to remark once for all, that I should suspect the man of a morose disposition who should speak of it without respect and gratitude as a most instructive and entertaining book, and hitherto, unfortunately, an indispensable book; but I confess, that I should be surprized at hearing from a philosophic and thorough scholar any but very qualified praises of it, as a dictionary. I am not now alluding to the number of genuine words omitted; for this is (and perhaps to a greater extent) true, as Mr. Wakefield has noticed, of our best Greek Lexicons, and this too after the successive labors of so many giants in learning. I refer at present both to omissions and commissions of a more important nature. What these are, me saltem judice, will be stated at full in THE FRIEND, re-published and completed. I had never heard of the correspondence between Wakefield and Fox till I saw the account of it this morning (16th September 1815) in the Monthly Review. I was not a little gratified at finding, that Mr. Wakefield had proposed to himself nearly the same plan for a Greek and English Dictionary, which I had formed, and began to execute, now ten years ago. But far, far more grieved am I, that he did not live to compleat it. I cannot but think it a subject of most serious regret, that the same heavy expenditure, which is now em R hills, that encircles the scanty vale of human life, is the horizon for the majority of its inhabitants. On its ridges the common sun is born and departs. From them the stars rise, and touching them they vanish. By the many, even this range, the natural limit and bulwark of the vale, is but imperfectly known. Its higher ascents are too often hidden by mists and clouds from uncultivated swamps, which few have courage or curiosity to penetrate. To the multitude below these vapors appear, now 1 ploying in the republication of STEPHANUS augmented, had not been applied to a new Lexicon on a more philosophical plan, with the English, German, and French Synonimes as well as the Latin. In almost every instance the precise individual meaning might be given in an English or German word; whereas in Latin we must too often be contented with a mere general and inclusive term. How indeed can it be otherwise, when we attempt to render the most copious language of the world, the most admirable for the fineness of its distinctions, into one of the poorest and most vague languages? Especially, when we reflect on the comparative number of the works, still extant, written, while the Greek and Latin were living languages. Were I asked, what I deemed the greatest and most unmixt benefit, which a wealthy individual, or an association of wealthy individuals could bestow on their country and on mankind, I should not hesitate to answer, "a philosophical English dictionary; with the Greek, Latin, German, French, Spanish and Italian synomines, and with correspondent indexes." That the learned languages might thereby be acquired, better, in half the time, is but a part, and not the most important part, of the advantages which would accrue from such a work. O! if it should be permitted by providence, that without detriment to freedom and independence our government might be enabled to become more than a committee for war and revenue! There was a time, when every thing was to be done by government. Have we not flown off to the contrary extreme ? none may intrude with impunity; and now all a-glow, with colors not their own, they are gazed at, as the splendid palaces of happiness and power. But in all ages there have been a few, who measuring and sounding the rivers of the vale at the feet of their furthest inaccessible falls have learnt, that the sources must be far higher. and far inward; a few, who even in the level streams have detected elements, which neither the vale itself or the surrounding mountains contained or could supply. How and whence to these thoughts, these strong probabilities, the ascertaining vision, the intuitive knowledge, may finally supervene, can be learnt only by the fact. I might oppose to the question the words with which* Plotinus supposes NATURE to * Ennead iii. 1. 8. c. 3. The force of the Greek uniévai is imperfectly expressed by " understand;" our own idiomaticphrase "to go along with me" comes nearest to it. The passage, that follows, full of profound sense, appears to me evidently corrupt; and in fact no writer more wants, better deserves, or is less likely to obtain, a new and more correct edition.—τὶ ἂν συνιέναι; ὅτι τὸ γενόμενον ἐςι θέαμα ἐμὸν, σιωπησις (mallem, θέαμα, ἐμὲ σιωπώσῆς, καὶ φύσει γενομενον θεώρημα και μοι γενομένη ἐκ θεωρίας τῆς ωδί, την φύσιν ἔχειν φιλοθεάμονα υπαρχει. (mallem, και μοι δε γενομένη ἐκ θεωρίας αυτῆς ὡδις). “ what then are we to understand? That whatever is produced is an intuition, I silent; and that, which is thus generated, is by its nature a theorem, or form of contemplation; and the birth, which results to me from this contemplation, attains to have a contemplative nature." So Synesius; nois iga, Agenta Tord. The after comparison of the process of the natura naturans with that of the geometrician is drawn from the very heart of philosophy. answer a similar difficulty. "Should any one interrogate her, how she works, if graciously she vouchsafe to listen and speak, she will reply, it behoves thee not to disquiet me with interrogatories, but to understand in silence, even as I am silent, and work without words." Likewise in the fifth book of the fifth Ennead, speaking of the highest and intuitive knowledge as distinguished from the discursive, or in the language of Wordsworth, "The vision and the faculty divine ;” he says "it is not lawful to enquire from whence it sprang, as if it were a thing subject to place and motion, for it neither approached hither, nor again departs from hence to some other place; but it either appears to us or it does not appear. So that we ought not to pursue it with a view of detecting its secret source, but to watch in quiet till it suddenly shines upon us; preparing ourselves for the blessed spectacle as the eye waits patiently for the rising sun." They and they only can acquire the philosophic imagination, the sacred power of self-intuition, who within themselves can interpret and understand the symbol, that the wings of the air-sylph are forming within the skin of the caterpillar; those only, who feel in their own spirits the same instinct, which impels the chrysalis of the horned fly to leave |