ethod, then, of course, when he applies his
faculties to investigate the objects and phenomena of the outer world,
he classifies, arranges, and disposes them strictly after the same
method, because he cannot help doing so. The naturalist studies
minerals, plants, animals--and each kingdom, at his bidding, marshals
itself into order before him. Each resolves its otherwise confused
hosts into groups and series of groups, each with its own centre and
leading type. The animal kingdom has its sub-kingdoms, classes, orders,
families, and species. Botanists speak of divisions, classes, orders,
genera, and species, &c., species being the first assemblage of
individuals.

It is, therefore, seen that, by the very necessity of the case, when men
themselves are to be massed into communities and nations, they come
inevitably under the same universal method of organization. Whether the
government be free, or whether it be despotic, it must, in either case,
be organized, and organized according to this universal method. It must
consist of parts with their centres, compounded into wholes, and of
these compound units formed into still larger ones; until the entire
nation, as a grand whole, revolves upon a central pivot, or national
government.

But here there presents itself a vast distinction between despotic and
free governments--a distinction which arises out of the different
relations sustained, in these respective modes of administration,
between the government and the people--between the centre and the
subordinate parts. What is this difference?

If we look around through nature, we shall find that all organized
beings, that is, beings composed of different parts or organs, all
aiding, in their several ways, to the performance of a common function,
or a number of harmonized functions--in such an organized structure,
whether it be a plant, an animal, the human body, or even the globe
itself, we shall find two reciprocal movements--one from the centre,
outward, and another from without, inward, or toward the centre; and
further, that the integrity of the life of the individual depends upon
the harmonious relation or balance between these two opposite movements.

The individual man, for instance, is a centre of active energies that
are ever radiating from himself toward men and things around him; and he
receives from them, in return, countless impressions and various
materials for supporting his own life. What is thus true of the