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the words of Schiller, immer wird, nie ist; never is, always is a-being.

Sad, truly, were our condition did we know but this, that Change is universal and inevitable. Launched into a dark shoreless sea of Pyrrhonism, what would remain for us but to sail aimless, hopeless; or make madly merry, while the devouring Death had not yet engulfed us? As indeed, we have seen many, and still see many do. Nevertheless so stands it not. The venerator of the Past (and to what pure heart is the Past, in that "moonlight of memory,” other than sad and holy?) sorrows not over its departure, as one utterly bereaved. The true Past departs not, nothing that was worthy in the Past departs; no Truth or Goodness realised by man ever dies, or can die; but is all still here, and, recognised or not, lives and works through endless changes. If all things, to speak in the German dialect, are discerned by us, and exist for us, in an element of Time, and therefore of Mortality and Mutability; yet Time itself reposes on Eternity: the truly Great and Transcendental has its basis and substance in Eternity; stands revealed to us as Eternity in a vesture of Time. Thus in all Poetry, Worship, Art, Society, as one form passes into another, nothing is lost: it is but the superficial, as it were the body only, that grows obsolete and dies; under the mortal body lies a soul which is immortal; which anew incarnates itself in fairer revelation; and the Present is the living sum-total of the whole Past.

In Change, therefore, there is nothing terrible, nothing supernatural: on the contrary, it lies in the very essence of our lot and life in this world. To-day is not yesterday: we ourselves change; how can our Works and Thoughts, if they are always to be the fittest, continue always the same? Change, indeed, is painful; yet ever needful; and if Memory have its force and worth, so also has Hope. Nay, if we look well to it, what is all Derangement, and necessity of great Change, in itself such an evil, but the product simply of increased resources which the old methods can no longer administer; of new wealth which the old coffers will no longer contain? What is it, for example, that in our own day bursts asunder the bonds of ancient Political Systems, and perplexes all Europe with the fear of Change, but even this: the increase of social resources, which the old social methods will no longer sufficiently administer? The new omnipotence of the Steam-engine is hewing asunder quite other mountains than the physical. Have not our economical distresses, those barnyard Conflagrations themselves, the frightfulest madness of our mad epoch, their rise also in what is a real increase: increase of Men; of human Force; properly, in such a Planet as ours, the most precious of all increases? It is true again, the ancient methods of administration will no longer suffice. Must the indomitable millions, full of old Saxon energy and fire, lie cooped-up in this Western nook, choking one another, as in a Blackhole of Calcutta, while a whole fertile untenanted Earth, desolate for want of the ploughshare, cries: Come and till me, come and reap me? If the ancient Captains can no longer yield guidance, new must be sought after: for the difficulty lies not in nature, but in artifice; the Euro pean Calcutta-Blackhole has no walls but air ones and paper ones. - So, too, Scepticism itself, with its innumerable mischiefs, what is it but the sour fruit of a most blessed increase, that of Knowledge; à fruit too that will not always continue sour?

In fact, much as we have said and mourned about the unproductive prevalence of Metaphysics, it was 3 not without some insight into the use that lies in

them. Metaphysical Speculation, if a necessary 1 evil, is the forerunner of much good. The fever of

Scepticism must needs burn itself out, and burn out I thereby the Impurities that caused it; then again

will there be clearness, health. The principle of life, which now struggles painfully, in the outer, thin and barren domain of the Conscious or Mechan

ical, may then withdraw into its inner sanctuae ries, its abysses of mystery and miracle; withdraw

deeper than ever into that domain of the Unconscious, by nature infinite and inexhaustible; and creatively work there. From that mystic region, and from that alone, all wonders, all Poesies, and Religions, and Social Systems have proceeded: the like wonders, and greater and higher, lie slumbering there; and, brooded on by the spirit of the waters, will evolve themselves, and rise like exhalations from the Deep.

Of our Modern Metaphysics, accordingly, may not this already be said, that if they have produced no Affirmation, they have destroyed much Negation? It is a disease expelling a disease: the fire of Doubt, as above hinted, consuming away the Doubtful; that so the Certain come to light, and again lie visible on the surface. English or French Metaphysics, in reference to this last stage of the speculative process, are not what we allude to here; but only the Metaphysics of the Germans. In France or England, since the days of Diderot and Hume, though all thought has been of a sceptico-metaphysical texture, so far as there was any Thought, we have seen no Metaphysics; but only more or less ineffectual questionings whether such could be. In the Pyrrhonism of Hume and the Materialism of Diderot, Logic had, as it were, overshot itself, overset itself. Now, though the athlete, to use our old figure, cannot, by much lifting, lift up his own body, he may shift it out of a laming posture, and get to stand in a free one. Such a service have German Metaphysics done for man's mind. The second sickness of Speculation has abolished both itself and the first. Friedrich Schlegel complains much of the fruitlessness, the tumult and transiency of German as of all Metaphysics; and with reason. Yet in that wide-spreading, deep-whirling vortex of Kantism, so soon metamorphosed into Fichteism, Schellingism, and then as Hegelism, and Cousinism, perhaps finally evaporated, is not this issue visible enough, That Pyrrhonism and Materialism, themselves necessary phenomena in European culture, have disappeared; and a Faith in Religion has again become possible and inevitable for the scientific mind; and the word Free-thinker no longer means the Denier or Caviller, but the Believer, or the Ready to believe? Nay, in the higher Literature of Germany, there already lies, for him that can read it, the beginning of a new revelation of the Godlike; as yet unrecognised by the mass of the world; but waiting there for recognition, and sure to find it when the fit hour comes. This age also is not wholly without its Prophets.

Again, under another aspect, if Utilitarianism, or Radicalism, or the Mechanical Philosophy, or by whatever name it is called, has still its long task to do; nevertheless we can now see through it and beyond it: in the better heads, even among us English, it has become obsolete; as in other countries, it has been, in such heads, for some forty or even fifty years. What sound mind among the French, for example, now fancies that men can be governed by “ Constitutions "; by the never so cunning mechanising of Self-interests, and all conceivable adjustments of checking and balancing; in a word, by the best possible solution of this quite insoluble and impossible problem, Given a world of Knaves, to produce an Honesty from their united action? Were not experiments enough of this kind tried before all Europe, and found wanting, when, in that doomsday of France, the infinite gulf of human Passion shivered asunder the thin rinds of Habit; and burst forth all-devouring, as in seas of Nether Fire? Which cunningly-devised “Constitution,” constitutional, republican, democratic, sansculottic, could bind that raging chasm together? Were they not all burnt up, like paper as they were, in its molten eddies; and still the fire-sea raged fiercer than before? It is not by Mechanism, but by Religion; not by Self-interest, but by Loyalty, that men are governed or governable.

Remarkable it is, truly, how everywhere the eternal fact begins again to be recognised, that there is a Godlike in human affairs; that God not only made us and beholds us, but is in us and around us; that the Age of Miracles, as it ever was, now is. Such recognition we discern on all hands and in all

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