whole extent of physical development, and in the free co-existence of all the parts. And accordingly, it can not be described in words, but can only be seen and felt.

When, however, man, by means of this his peculiar freedom, seems to have passed beyond the limits of the finite, still he does not thus go beyond the bounds of nature; but these are only set at a greater distance.

Although matter, by its immobility and inertia, limits the free activity of the mind, yet its peaceful quiescence moderates the lawless force of the will; and while, by its strict observance of laws, it forcibly constrains the mind, it at the same time limits its tendency to excess, which is continually leading it to neglect form.

As therefore man, as a compound being, unites freedom with natural necessities, so it is only by the most complete equalization between these two that he attains the ideal of humanity. WILHELM VON HUMBOLDT.

Under eternal, reverend and great laws must we all fulfill the circle of our existence.

Man only can accomplish the impossible; he distinguishes, chooses, judges. He can give permanent existence to a moment.

He only may reward the good, and punish the bad; may save, and may rescue; may unite in usefulness whatever is erroneous or wrong.

Let noble man be helpful and good. Let him unweariedly work out what is useful and right; and furnish us a pattern of the being we long GOETHE. (Poem.)

for.

Every individual man, we may say, contains within himself, according to his endowments, a purely ideal man, to correspond precisely with the unvarying unity of whom, through all changes, is the great problem of existence. SCHILLER.

Man is bound to be man in the truest and most proper sense.

His actions should be derived from the inward harmonious development of all his endowments. An immediate consequence of this would be the harmony of the natural and intellectual world without him, so far as the sphere of his activity extends, and so far as the external world can be modified by his existence and his free activity.

The development and perfection of the intellectual and spiritual faculties in man, therefore, is not the sole object: his bodily powers and faculties should also be brought to as high a degree of perfection as possible. What is required is, the co-operation of his whole mind and whole body together-mental and bodily harmony-the reason, at the same time, affording the immediate ideal for human efforts, and for what relates to itself.

Again: in the cultivation of the intellectual principle, we should not be satisfied with the cultivation or development of some one or other capacity, any more than we should in the cultivation of the body. In either case, a one-sided culture is to be rejected and prohibited, especially where one talent grows at the expense of others.

Man will become perfect, in proportion as he is developed in the greater number of directions.

AUTHOR OF Essay on the Fundamental Impulses of the Reason. How may I know to what destiny, beyond the hour of death, God calls

me?

My vision does not reach to the answer of this question.

But the voices of nature, reason, and revelation, answer me with wondrous unanimity, as to what I shall become, and what I may hope.

What will the moss on the rocks, the oak on the mountain, the eagle in the air, become?

Nothing except what they are and will be by virtue of the qualities implanted within them by the Creator-a moss, an oak, an eagle.

In like manner, the soul will become, what it is capable of becoming, during the immeasurable period of its existence, by virtue of the capaci ties with which it is endowed, namely, a being which shall approximate towards God, by an unending progress in self-perfection :-a power higher in grade and activity than thousands of powers independent of it, which exist and operate upon it: and which comprehends and governs itself:a knowledge in which the greatness of God and the splendor of the universe are revealed with a never-ceasing increase of happiness and of extent.

Such is the glory, eternal, and great beyond all measure, which awaits us; our own; which we perceive, not in the visible, but in the invisible. (Matt. v; 48.) ZSCHOKKE.

Between man and the worm, full of imperfections, which crawls upon the vile earth, and the lofty angel, there is at once a distance, and a relation. The divine reason of man escapes beyond his narrow sphere of life. Man is always man, full of imperfections. By virtue shall he elevate himself from obscurity and degradation, into loftiness and splendor, and become immortal, after his brief life. Uz. (Poem.)

Where are the countless millions who have here assumed and laid down their bodies?

The material of those bodies is yet here; but their immortal part has departed.

The material, changed into new forms, has become a constituent of other earthly beings. But the immortal has not re-appeared.

Oh, where is that undiscovered sacred land to which death introduces spirits? Whither do they go, with their new life, and no longer oppressed with earthly fetters?

Beyond space and time is the abode of the Eternal; where there are no more limits; where-am I capable of the thought ?—there is no Where or When.

Me also wilt thou receive, nameless Beyond; and my whole heart, thirsting after immortality, aspires after thee.

Beautiful is this earth; but my heart belongs not to it. Sweet is the consciousness of life, but my heart demands another existence.

Tremble not, great and noble heart, full of immeasurable desires! Tremble not that thy destiny is a mystery; that a deep night overhangs the region towards which time is silently hurrying thee, and within which it shall cause thee to vanish forever.

Remain true to thyself; and faith and hope shall never leave thee. The more thou hast confidence in thyself, with so much the more courage wilt thou advance towards the secrets of thy future.

K. H. HEYDENREICH.

What is the destiny for which God has summoned me out of nothing? Was I born for a mere momentary phantom, a transitory existence between cradle and coffin, for unknown designs, or for the purposes of some being unknown to me, who amuses himself at my laughter and at my tears? Shall I fall and disappear and be gone forever, like the flower in the garden, or the day-fly?

But how can I conjoin these ideas with that of the infinite perfection of God?

Why have I within myself the living conviction that I am the purpose of myself?

Why do I discern lofty purposes, which in so brief a life I can not pos

sibly attain; while other creatures have no qualities except such as they need for the completion of their earthly existence?

Yes, man is soul; the body is dust: only the garment and agent of the soul in its earthly place for the enjoyment of the earth.

The body, the animal kingdom, with which we are surrounded, changes with the year. The soul grows richer in knowledge, and feels that it remains the same which it was at the first beginning of its consciousness.

The body clings closely to the earth from which it comes; the soul finds no rest in what is earthly, and is never satisfied with the objects which it attains, but from the fulfillment of one wish aspires after that of a second, then of a third, and so on to infinity.

Thus the soul is an actual permanent part of man; and the invisible and eternal is its life. Its origin is divine, and to the divine it tends. ZSCHOKKE.

The human race has a double right of citizenship; in heaven, and in nothing. God has created him from the best of all matter; half for eternity, half for destruction. VON HALLER. (Poem.)

Man may be considered from three different points; as human being, beast, and man.

As human being, we are to consider his body, and the perfection of it. As animal, his perfection consists in his possessing the faculties and powers which spring from the union of these two constituents.

But as man, his greatness consists in the degree of his sensibilities, and of the self-control by means of which his soul can effect some actual result, proceeding from its own inward principles.

The more, therefore, man possesses, of self-dependent efficient energy, and the more completely the arrangement and powers of his organization are united for this purpose, so much the greater is his share of human character.

This is the rule used both by the common understanding which follows its feelings only, and by the cultivated reason; and which is recognized as the right rule, in the investigation of man. TETENS.

How high soever man stands above all other creatures of the earth by his more perfect physical structure, especially his upright carriage, of which the ancients said that he was so created that he might readily look up to heaven and be reminded of his high destiny, (Ovid, Met., I. 85, 86; Cicero, De Nat. Deor., II. 56,) he is still further elevated by virtue of his intellectual gifts.

His understanding is far beyond the intelligent principle in animals. What are all the arts which the most intelligent beasts learn from men, compared with those which men themselves have invented and carried to an astonishing degree of perfection; from the commonest mechanism up to the arts of the painter or sculptor, the physician or surgeon, the surveyor, or the astronomer who measures the depths of the heavens and subjects to his calculations the movements of the heavenly bodies?

And even these are but small compared to the dignity of the supersensual world, the divine realm of religion, which man's reason reveals to him, even though surrounded with a secret veil.

This is an exclusive advantage of man over the beasts; his reason; a divine spark in human nature, the true image of God, of which Cicero justly says, "Between man and beast the greatest distinction is, that the former is possessed of reason."

Where do the beasts show any clevation of ideas, or any aspirations for the ideal, the absolute, the perfect?

Do they advance at all according to any law, in any theoretical or practical accomplishment of infinite progress? Do they not rather all

reach to a grade of attainment and development, fixed by a lower natural law? Is not theirs a finite perfection, and are they not precisely the same, and neither better nor worse, than they were thousands of years ago?

If, however, man is a reasoning being, he is also a free moral being; a being who can only attain to that moral perfection which is his greatest good, to that self-satisfaction or blessedness, of which he is capable, by means of effort.

If man is, as his inner nature clearly proclaims him, a moral being, capable of infinite perfection, and destined to it, he must therefore claim to be, in his higher nature, immortal. Faith in individual existence and action after death is, as Kant says, a requirement both of the conscience (practical reason), and of faith in God, and this is so true that the materialistic philosophy of the old investigators, conducted from this moral basis, was convinced of the immortality of the soul.

Considering all this together, we can justly say that man is a double being; standing with his feet on earth, but whose head reaches to heaven. In the former respect he is a being of the senses, in the latter supersensual.

Nothing that is maintained relative to the different races of men, disproves this statement.

KRUG.

High above all beings exists God, the creator of all of them; whọ unfolds the drapery of the stars, and exchanges night for the rosy morning. Along the golden lines fixed by his almighty power he makes his sun hasten, and rolls the wheels of all creation along a strictly defined path.

But in more unexplored roads he leads the blood through the heart of man, causes him to alternate between pains and longings, and to fall into joy or grief; gives us, as spiritual beings, the control of ourselves, to shape out for ourselves our inward world; and leaves to us the dangerous gift of a free will; which brings us either a curse or a blessing. The mighty planets roll round the girdle of the sun; we see the stars compass them about; and the ocean rests upon the land. See, the worlds swing round in immeasurable circuits. See mountain and grass and tree, lift themselves towards planetary space.

The planet flies upon its fixed path, but man feels it not. Splendid are the ennobling garlands which virtue weaves for man. They knit together peoples and hearts; consecrate the holy flame of love, and heavenly warmth, felt and recognized, draws the human heart towards the highest.

Without, where the worlds shine, prevail the laws of wisdom and power; and in order pass on in their turns spring and winter, day and night. Justly and wisely ordered, the stars pass round the circuit of heaven, the drop assumes its proper form, and the sea roars in its mighty power.

But they know not the wisdom that directs them, and only wait blindly the hour for appearing; but in men there enlightens and burns the divine spark of natural freedom. He obeys in knowledge of law; and steers boldly forth upon the sea of eternity, with the sail of knowledge hoisted upon his wandering earthly vessel.

Death and change are the words that rule here, in space and time; upon the gates of this earthly temple appears the word Transitoriness. As the leaves fall from the trees, so one day, in the halls of heaven, in wild storm of woe, will sun, moon and stars perish.

The soul of man stands high above death and destruction. Though suns bury themselves in chaos, the spirit rises in its power above them; and seeks its home, its promised abode, that the powerful judge may recompense it for what it endured in its temporal prison, while doomed to its earthly nature here.

And thou creepest in the dust of the earth, lofty and God-created spirit! Dost thou not feel the creative force which lovingly impels thee upward? and dost thou, forgetful of its greatness, dost thou fall, raging wickedly, from the bosom of the clouds into the muddy grave of pleasure? Recall to your bosom the power which raised thee above earthly things. In grace and in will, recognize the bridges from time to eternity. Wilt thou foolishly destroy them, and rise up against thy better self? Wilt thou faithlessly forget the high vocation for which the almighty ruler has created thee? MORIS. (Poem.)

In this consists the dignity of man; that, being raised by form and endowments to a reason and freedom higher than those of beasts, he may become conscious of himself in God, may seek his destiny in similarity to Him, may consider himself the ultimate object of his own actions, and may, according to the order of nature and right, advance to a higher stage of perfection.

Human dignity," and "Possession of the divine image," are perfectly synonymous.

Though by organization nearly related to beasts, yet man is distinguished from them by the nobility and form of his body, as well as by his possession of individuality.

Man only, on earth, has the right to be, by means of his intellectual nature, the object of his own reasoning actions; while plants and trees are for the use of men, he is for himself, and for the development of his inner nature; since God, the highest I (Exod. iii; 14), has given him, with life, the image of His own self-dependence and immortality. (Gen. i; 27, Wisd. of Sol., ii; 23.)

The life of beasts is only an action measured off between two fixed points; but the life of man is moving incessantly between finitude and infinitude. With every beat of his heart there opens before his consciousness an unbounded horizon, towards which his inward thoughts and wishes aspire; a world of feelings relating to eternity.

Like a progressive member, this sea of the mental emotions has no shore.

There spreads itself before his gaze, a world of endless freedom; and thus the prospect of an infinite progress, for which the Creator called him into being.

This is the heavenly law of freedom (James i; 25), and the freedom of the children of God. (Rom. viii; 21.)

As by the reflection of the Me, the common empirical consciousness, that central point of the knowledge gained by experience for the use of our earthly is relected upon the inward senses, so, by the endeavor after infinity, the Me of man is reflected in the idea or picture of God, his father; and thus the consciousness of the senses is expanded to a consciousness of himself in God, the eternal basis of his being and life.

Moreover; man, as an organized being, attains to that stage of perfection which nature has limited for all earthly creatures, and then proceeds on again towards dissolution. But as a resolving and acting being, he not only has a definite duty to fulfill every moment, by which means he gains an inward value, but also the sphere of his virtues expands as he grows older, and though his organic powers fail, yet his heart and his will are purified, so that he comes to seek good for its own sake, and draws his latest breath still with the desire of a higher degree of attain

ment.

Pure and faithful love to God under the guidance of a clear and living faith, is the seal of immortality (2 Cor. i; 22), which the pious preserves within him as a pledge of everlasting glory. VON AMMON.