would appeal to that fresher time, ere
the young spirit had shrunk from the overbearing pride of the
understanding, and confidently ask, if the emotions we then felt from
the Beautiful, the True, and the Good, did not seem in some way to
refer to a common origin. And we would also ask, if it was then
frequent that the influence from one was _singly_ felt,--if it
did not rather bring with it, however remotely, a sense of something,
though widely differing, yet still akin to it. When we have basked in
the beauty of a summer sunset, was there nothing in the sky that spoke
to the soul of Truth and Goodness? And when the opening intellect
first received the truth of the great law of gravitation, or felt
itself mounting through the profound of space, to travel with the
planets in their unerring rounds, did never then the kindred Ideas of
Goodness and Beauty chime in, as it were, with the fabled music,--not
fabled to the soul,--which led you on like one entranced?

And again, when, in the passive quiet of your moral nature, so predisposed
in youth to all things genial, you have looked abroad on this marvellous,
ever teeming Earth,--ever teeming alike for mind and body,--and have felt
upon you flow, as from ten thousand springs of Goodness, Truth, and
Beauty, ten thousand streams of innocent enjoyment; did you not then
_almost hear_ them shout in confluence, and almost _see_ them gushing
upwards, as if they would prove their unity, in one harmonious fountain?

But, though the preceding be admitted as all true in respect to
certain "gifted" individuals, it may yet be denied that it is equally
true with respect to all, in other words, that the Principle assumed
is an inherent constituent of the human being. To this we reply, that
universality does not necessarily imply equality.

The universality of a Principle does not imply _everywhere_ equal
energy or activity, or even the same mode of manifestation, any more
than do the essential Faculties of the Understanding. Of this we have
an analogous illustration in the faculty of Memory; which is almost
indefinitely differenced in different men, both in degree and mode. In
some, its greatest power is shown in the retention of thoughts, but
not of words, that is, not of the original words in which they were
presented. Others possess it in a very remarkable degree as to forms,
places, &c., and but imperfectly for other things; others, again,
never forget names, dates, or figures, yet