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belief that like causes must always be followed by like effects, Mr. Mill's answer was that it is the result of an induction coextensive with the whole of our experience; Mr. Spencer's answer was that it is a postulate which we make in every act of experience; but the authors of the “Unseen Universe," slightly varying the form of statement, called it a supreme act of faiththe expression of a trust in God, that He will not “put us to permanent intellectual confusion.” Now, the more thoroughly we comprehend that process of evolution by which things have come to be what they are, the more we are likely to feel that to deny the everlasting persistence of the spiritual element in Man is to rob the whole process of its meaning. It goes far toward putting us to permanent intellectual confusion, and I do not see that any one has as yet alleged, or is ever likely to allege, a sufficient reason for our accepting so dire an alternative.
For my own part, therefore, I believe in the immortality of the soul, not in the sense in which I accept the demonstrable truths of science, but as a supreme act of faith in the reasonableness of God's work. Such a belief, relating to regions quite inaccessible to experience, cannot of course be clothed in terms of definite and tangible meaning. For the experience which alone can give us such terms we must await that solemn day which is to overtake us all. The belief can be most quickly defined by its negation, as the refusal to believe that this world is all. The materialist holds that when you have described the whole universe of phenomena of which we can become cognizant under the conditions of the present life, then the whole story is told. It seems to me, on the contrary, that the whole story is not thus told. I feel the omnipresence of mystery in such wise as to make it far easier for me to adopt the view of Euripides, that what we call death may be but the dawning of true knowledge and of true life. The greatest philosopher of modern times, the master and teacher of all who shall study the process of evolution for many a day to come, holds that the conscious soul is not the product of a collocation of material particles, but is in the deepest sense a divine effluence. According to Mr. Spencer, the divine energy which is manifested throughout the knowable universe is the same energy that wells up in us as consciousness. Speaking for myself, I can see no insuperable difficulty in the notion that at some period in the evolution of Humanity this divine spark may have acquired sufficient concentration and steadiness to survive the wreck of material forms and endure forever. Such a crowning wonder seems to me no more than the fit climax to a creative work that has been ineffably beautiful and marvellous in all its myriad stages.
Only on some such view can the reasonableness of the universe, which still remains far above our finite power of comprehension, maintain its ground. There are some minds inaccessible to the class of considerations here alleged, and perhaps there always will be. But on such grounds, if on no other, the faith in immortality is likely to be shared by all who look upon the genesis of the highest spiritual qualities in Man as the goal of Nature's creative work. This view has survived the Copernican revolution in science, and it has survived the Darwinian revolution. Nay, if the foregoing exposition be sound, it is Darwinism which has placed Humanity upon a higher pinnacle than
ever. The future is lighted for us with the radiant colors of hope. Strife and sorrow shall disappear. Peace and love shall reign supreme. The dream of poets, the lesson of priest and prophet, the inspiration of the great musician, is confirmed in the light of modern knowledge; and as we gird ourselves up for the work of life, we may look forward to the time when in the truest sense the kingdoms of this world shall become the kingdom of Christ, and He shall reign for ever and ever, king of kings and lord of lords.
Born in Macon, Ga., 1842. Died at Lynn, N. C., 1881.
THE MARSHES OF GLYNN.
[Poems of Sidney Lanier. Edited by his Wife. 1884.]
NYLOOMS of the live-oaks, beautiful-braided and woven
Virginal shy lights,
Of the heavenly woods and glades,
The wide sea-marshes of Glynn ;
Beautiful glooms, soft dusks in the noon-day fire,
O braided dusks of the oak and woven shades of the vine,
Of the scythe of time and the trowel of trade is low,
And my spirit is grown to a lordly great compass within,
Will work me no fear like the fear they have wrought me of yore
Oh, now, unafraid, I am fain to face
The vast sweet visage of space.
Sinuous southward and sinuous northward the shimmering band
Of the sand-beach fastens the fringe of the marsh to the folds of the land. Inward and outward to northward and southward the beach-lines linger and
curl As a silver-wrought garment that clings to and follows the firm sweet limbs of
a girl. Vanishing, swerving, evermore curving again into sight, Softly the sand-beach wavers away to a dim gray looping of light. And what if behind me to westward the wall of the woods stands high ? The world lies east: how ample, the marsh and the sea and the sky! A league and a league of marsh-grass, waist-high, broad in the blade, Green, and all of a height, and unflecked with a light or a shade, Stretch leisurely off, in a pleasant plain, To the terminal blue of the main.
Oh, what is abroad in the marsh and the terminal sea ?
Somehow my soul seems suddenly free
Ye marshes, how candid and simple and nothing-withholding and free
As the marsh-hen secretly builds on the watery sod,
And the sea lends large, as the marsh: lo, out of his plenty the sea
Farewell, my lord Sun!
How still the plains of the waters be!
And it is night.
And now from the Vast of the Lord will the waters of sleep
Under the waters of sleep?
On the length and the breadth of the marvellous marshes of Glynn. 1878.
And oft in the hills of Habersham, But oh, not the hills of HaberAnd oft in the valleys of Hall,
sham, The white quartz shone, and the smooth And oh, not the valleys of Hall brook-stone
Avail: I am fain for to water the plain. Did bar me of passage with friendly Downward the voices of Duty callbrawl,
Downward, to toil and be mixed with the And many a luminous jewel lone
main, -Crystals clear or a-cloud with mist, The dry fields burn, and the mills are to Ruby, garnet and amethyst
turn, Made lures with the lights of streaming And a myriad flowers mortally yearn, stone
And the lordly main from beyond the In the clefts of the hills of Haber
Calls o'er the hills of Habersham, In the beds of the valleys of Hall. Calls through the valleys of Hall. 1877.
THE MOCKING BIRD.
QUPERB and sole, upon a plumèd spray
That o'er the general leafage boldly grew,
THE REVENGE OF HAMISH.
TT was three slim does and a ten-tined buck in the bracken lay; 1 And all of a sudden the sinister smell of a man,
Awaft on a wind-shift, wavered and ran Down the hill-side and sifted along through the bracken and passed that way.
Then Nan got a-tremble at nostril; she was the daintiest doe;
In the print of her velvet flank on the velvet fern
She reared, and rounded her ears in turn.
Full high in the breeze, and he stood as if Death had the form of a deer;
And the two slim does long lazily stretching arose,
For their day-dream slowlier came to a close, Till they woke and were still, breath-bound with waiting and wonder and fear.