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stinct of thought; the poet and the metaphysician, Tennyson and Bishop Berkeley, meet together in their statement of this, when the one says:

"Thought leapt out to wed with thought,

Ere thought leapt out to wed with speech." And the other says: "An idea which, considered in itself, is particular, becomes general by being made to represent or stand for all other particular ideas of the same sort," this, in fact, analogy and the statement of the law of analogy. Now, how is this power in man to be used by the religious teacher, man being unable to think or act intelligently without the use of analogy? Does it aid the entrance into, and the dealing with, the higher facts of the universe-the universe and its author; is it a light?-may it be made yet more a light for the exploring the kingdom of moral relations! It has been finely said by Robert Boyle, "that revelation may be to reason what the telescope is to the eye; " but the telescope needs fixing, needs some skill in using. God gives nothing- neither a hand, foot, nor spade that does not need education for useful exercise. The very charm of analogy may lead to its being misused. Experience is a powerful teacher, because experience is only another name for induetion or moral analogy; hence man should be taught to construct his moral science for himself upon the basis of Scripture and experience; and Dr. Buchanan well says: "One or two instances clearly discerned and intelligently applied by the exercise of a man's own mind will be of more practical avail than a hundred examples presented on paper, and read, but not followed up by reflection." It is very clear that Scripture, in the appeal it makes to the understanding of man, rests strongly on this instinct of analogy-" the invis

argument in particular, has suffered wrong; the application of the argument needs a broad and honest mind-a mind not so much allured by certain prettinesses and fanciful resemblances, as able to group and to grasp its comparisons, and so rise from them to independent judgment and generalization. Thus it is that analogy has been in so many and quite countless instances, the prompter and the guide of life; this is the translation of Butler's very modest and most pregnant startingpoint in reasoning, this is his point of view, the likelihood of the truth of the Christian system. He started from this singularly modest beginning-"It is not so clear that there is nothing in it." The character of modern infidelity has quite changed since Butler's day. His book was written in reply to the elegant deism of his times. A course of nature was granted, an author of nature was admitted; the form of modern sophistry has changed-a course of nature is admitted, but not an author. How is the modern dream of pantheism to be broken? Will analogy serve for the waking? If we think, then, we should think in order; the greatest danger in modern thought is its inconsecutive and scattered and informative character; but, alas! that which is inconsecutive in thought, is not therefore inconsequential. Thus, analogy itself may be like any other law of thought, a dangerous guide. The use of analogy is not to be denied; it is invaluable, invaluable as speech. It is the inner speech of the soul, it is the power by which the soul realizes and expresses itself. All the discoveries in the world-in mechanics, in science-seem to have been happy guesses, reasonings from analogy: Harvey, and the circulation of the blood; Columbus, and the discovery of America; Newton, and his system of the universe; Stephenson, and the principle of the loco-ible things of Him are clearly seen, even motives. Biography is full of such instances. "It may almost be said, without qualification," said Archbishop Whately, "that wisdom consists in the ready and accurate perception of analogies." And Archbishop Thompson says, "This power of divination, this sagacity which is the mother of all science, we may call anticipation. The intellect, with a dog-like instinct, will not hunt until it has found the scent; it must have some presage of the result before it will turn its energies to its attainment." This analogy is an in

his eternal power and Godhead." Thus the sin of idolatry is condemned. Forasmuch then as "we are the offspring of God, we ought not to think that the Godhead is like unto gold or silver, or stone graven by art and man's device." Dr. Whately has very directly traced our knowledge of the properties of man to our knowledge of the perfections of God

the showing that the proof of a being possessed of them is, in fact, the very same evidence on which we believe in the existence of one another. How do we

know that men exist—that is, not beings having a certain visible bodily form, for that is not what we chiefly imply by the word man, but rational agents such as we call men? Surely not by the immediate evidence of our senses, since mind is not an object of sight, but by observing the things performed-the manifest result of rational contrivance. If we land in a strange country doubting whether it be inhabited, as soon as we find, for instance, a boat or a house we are as perfectly certain that a man has been there as if he appeared before our eyes. Now, we are surrounded with similar proofs that there is a God. In the same manner of argument from analogy, we have recently read a paper by Professor Hitchcock, in the Bibliotheca Sacra, "On the Law of Nature's Constancy as Subordinate to the Higher Law of Change "-truly a most pregnant subject of thought-for if natural changes are consistent with fixed laws, they are no less consistent with perturbations which seem to shock and threaten the stability of the whole system. From the time of Paley to this, frequent references have been made to the ceaseless disturbances upon the regularity and permanency of the celestial motions; but so far from disturbing, they secure the permanence, perhaps, of a whole zodiac-the fallibility of a system secures eternal stability. What an endless lesson this reads us! The analogy of nature leads us through all her works to believe that the principle of change which has been hitherto mightier than any other, in the government and preservation of the universe, and in promoting its happiness, has its moral analogies, and that it may furnish some light as to the dealing of God, not only with the kingdoms of matter, but also with the kingdom of souls. It is the modern fashion to declare that this poor sort of argument is overlooked, that the apparent manifestation of design is no proof of "the manifold wisdom of God," that living infinite consciousness which we call God has been dethroned by the mighty modern thinkers.

"With deep intuition and mystic rite
We worship the Absolute Infinite;
The universe Ego, the Plenery void;
The subject-object identified;

The nothing something, the Being Thought,
That mouldeth the mass of chaotic thought;
Whose beginning unended and end unbegun
Is the One that is All, and the All that is One.

The great totality of every thing
That never is, but ever doth become."

Perhaps to attempt to shiver this pantheistic gibberish by any serious appeal to argument would be vain work. Mr. Mansell, in his effort to do this, has been thought to be not a very serviceable ally to the cause of faith. Perhaps "the great power of God" will never nerve with supreme and almighty force the arm wielding the brightest sword from the armory of the human understanding; but if the constitution of nature is to be augured from as a Divine intention, as well as existence, it will be by illustrations from the wide field of analogy; indeed, this form of argument might, we believe, be most successfully and triumphantly applied to the utterly wild and most baseless "absolutisms" of Hegel and Compt, and it would be very interesting to ask those gentlemen who look shudderingly and disdainfully on the doctrine of analogy, what they think of that lawless departure from it-that cheerless voyaging in the phantom ship of abstract timbers of the good ship Nothing, to the continent of Nowhere! No doubt the nature within the man determines the character of his moral analogies, as it has been well said "the wolf, when he was learning to read, could make nothing out of the letters but lamb, whatever other words they might form," and the clearest and purest light will burn but in certain atmospheres. The Scripture theory presumes an understanding purified and prepared for a clear, and holy, and correct judgment. The exercise of analogy is, indeed, to be prized as an inestimable weapon; it is valuable and available not only for the almost negative purposes we have indicated-important as these are-it is valuable in all the parts of the building of the Christian system and the Christian life. "Our Lord regarded all nature as a symbol, whose more literal meaning had a spiritual application. Hence, he spoke of knowledge, under the name of light; of spiritual renovation, as birth; of faith, as mental eyesight; of the Spirit's agency, as similar to the influence of the unseen wind." Visions and symbols, types and parables, symbolical objects and symbolical actions abound in the Scriptures of truth-a great scheme of representationalism opens to the eye. "These things were our examples." Hence, if Lord Bacon could say:


must observe resemblances and analogies, | literature of the question, and will, we they unite nature and lay the foundation believe, be very useful as a hone to sharpof the sciences," we may say, we must ob en intelligences, and to make more vivid, serve resemblances and analogies, they perceptions for the noting the system, unite nature and Scripture, and lay the natural and moral, beneath which we live. foundation, broad and unshakable, of It is almost useless, we fear, to hope for rational and faithful religion, and, in a such a book a very extended sale, but we higher sense than that which Newton may naturally hope, the industrious auwrought, the physics of the earth become thor will be cheered by another kind of the means of exploring and understanding remuneration-the awakening minds to the mysteries of the heavens. the study of the highest order of the Christian evidences, and the satisfactory persuasion of the human understanding, that there is not only no discrepancy, but wondrous harmony between the works and the Word of God, and that both are united in the essential divine reason of things.

We are glad therefore of any help to ward trimming this lamp, and making more bright, and pure, and clear, the teachings of analogy. And we thank Dr. Buchanan for his compendious and comprehensive volume; it does very much for the reader, in opening up the whole

From the National Review.


[Concluded from page 435.]

In regard to the old nations of the world, when the light of history breaks upon them, we find that migrations and interminglings have already taken place. Every people is changing, or has already changed, its locality, and therefore is carrying with it into a new region a type which it has acquired in a previous one. Indeed, even if we were to grant the strange hypothesis of the American school of ethnologists, that races are indigenous to the soil, and were to regard every people as autochthons whom we find already settled when the light of history first breaks upon them, the concession would nevertheless be worthless as a proof of the dependence of national character and appearance simply upon the physical and climatic conditions. For even in the case of the ancient Egyptians-veritable autochthons in the estimation of Messrs. Nott and Gliddon-it can be shown that interminglings of population had taken place in the valley of the Nile, and that even if the earliest settlers there did not come from another country, they had at least been intermingled with others who


certainly did so. The history of mankind, if we trace it back even to the earliest times, exhibits a ceaseless succession of migrations and interminglings of peoples; and we witness the same process going on in full force at the present day. It is a vain task, therefore, to seek to divide mankind into sharply defined sections, whether as regards language, national character, or physical appearance. Nations are very composite bodies, however perfect they may be as political unities. And the interminglings of blood which so frequently affect the early condition of a nation are, in the later stages of national life (especially in modern times), succeeded by an intermingling of ideas and usages, which are hardly less potent in modifying the national character. As civilization matures and the means of locomotion increase, contiguous nations lose some of their individualizing characteristics and increase in mutual resemblance. They begin to suppress what is local, and to cultivate what is general. In the early times of the world, when locomotion was difficult, and nations were comparatively

isolated, civilization produced diversity; | agriculture, and do not even possess a in the later times, it produces harmony. boat-a depth of misery which the lowest The explanation is simple. Civilization South - Sea Islanders have not reached. beginning when nations are isolated, takes The same is true of the Portuguese on the peculiar complexion of each people, the coasts of eastern Africa: they have pure and simple; it brings out the mind become as lazy and barbarous as the lowand develops the idiosyncracy of a people, est native Negroes, and yet they were and increases their individuality by giving once one of the leading maritime peoples them a formal religion, laws, government, of Europe. It is said also that in Equaand historical traditions. In this way the dor, in the province of Loxa, there are undeveloped idiosyncrasy of a barbarous wild barbarous Spaniards, of entirely unpeople becomes expanded, and takes mixed blood, who have lost every trace shape in many peculiar and settled forms; of historic tradition (Tschudi). The even as the pebbles of the brook, however Arabians were once the most powerful of externally alike, show striking differences the Semitic races, and stamped their inof structure when polished by the lapi- fluence on the civilization of the globe; dary. But in later times civilization ex- yet in Socotra they are said to have beerts an opposite influence, and begins to come so degraded and inactive as not soften and harmonize the differences exeven to possess a boat. In Nubia they isting among mankind. And this it does, are thought to be more lazy, and less cafirst, by bringing men into contact, and, pable of invention and enterprise, than secondly, by teaching them to agree on Negroes (Waitz), and they live in the great points, and to agree to differ upon greatest misery (Brace, pp. 370-1). small ones. Thus the variety which arises And in like manner, inferior nations somein the world in early times is becoming times produce individuals presenting the gradually subordinated, in the scheme of perfect type of the highest race. The suProvidence, to a grand and beautiful har- periority of some races to others is not so mony, of which we of the present day be- substantial as is generally supposed. The hold but the faint beginnings. military qualities and the capacity for governing are the qualities which chiefly determine a nation's position in the world; but nations may excel in those which are deficient in many other not less valuable qualities. The Indo-European race has never produced so populous, well-organized, and enduring an empire as that of China, and it is only since the commencement of this century that even the foremost of European nations have begun to equal and surpass it in the arts of peaceful industry. The Turk, again, though of the same stock (so far as philology shows) as the Chinese, has excelled in the very opposite qualities, and has exhibited a capacity for governing other nations only second to the Roman, and perhaps to the Briton. It is in the realm of pure intellect alone, and latterly in the kindred sphere of mechanical invention, that the Indo-European nations can claim a distinctive and undisputed superiority. In point of physical appearance, though superior in the mass, they are equaled, indeed excelled, by some nations belonging to the other races. Physically, the finest people in Europe are, probably, the Magyars, who belong to the Turanian family of mankind; the upper classes of the Turks, who belong to the same stock, but

All races are fruitful with one another. All races seem to be able to perpetuate their line in any new country or climate. All of them, too, blend into one another, by gradations too subtle to be sharply marked off. And this is true not only of portions of races which are contiguous, but even of some which are far apart. The physical features of one race reäppear in another family of mankind, sometimes under the most different circumstances both of climate and civilization. The Fellatah and some other tribes of central Africa have perfect European features and very handsome figures-the only difference is that they are black; yet they have had no connection whatever with the Indo-European race. Other instances of a similar kind exist. Moreover, almost every large nation contains within itself individual types which (except as regards color) correspond to almost every national type in existence. Physical degeneration, it is well known, produces types in small numbers from a given nation which resemble the types of degraded nations elsewhere. "On one of the Fernando Islands," says Webster, "is a Portuguese penal colony. The men have become so degenerated that they have abandoned

who have been improved by inter-mar- or even between the Semite of Arabia riages, are equal to any Europeans in and his stalwart kinsman of some parts handsomeness of face and figure; and the of north Africa. Accordingly, of late Arabs of north Africa, who belong to years ethnologists have preferred to disthe Semitic race, are second to no nation criminate between the various families of in physical appearance.* The Arabs of mankind by means of language. Lannorth Africa, says Mr. Brace, are "a guage is a species of fossilized history. strongly-built race, as tall as the Scotch By observing what words the members Highlanders. Their face is usually sun- of each group of nations have in common, burnt, with white and handsome teeth, we can in an approximate degree ascer and black eyes of a proud and fearless ex- tain the relative epochs at which each of pression, a short beard and moustache; these nations diverged from the parent their deportment is daring and command- stock, and the stage of development ing. Many travelers consider them the which they had attained at that epoch. handsomest race in the world." Of the The words which they have in common Magyars he says: "Though not a tall show what was the mode of life, whether people, they show almost the perfection pastoral or agricultural, or both; how far of muscular form; the features are regu- they had advanced in the arts of life; lar, and their faces are often remarkably whether or not they had beheld the sea handsome; the hair and eyes are dark, and engaged in navigation; and how far with usually a harsh complexion, though their intellectual development had prooccasionally slight, and the beard is gen- ceeded before each parted company with erally full and dark. There is no finer the other. Thus, by means of compara race, physically, in Europe." And of the tive philology, we can obtain a dim but moral and mental qualities of this Tura- interesting view of early times, which nian nation, he justly says that "the but for this new science must have repractical talent which they have manifest-mained hid from our sight. The inflexed, and their political skill during so many centuries, together with the sound morality and unshaken patriotism displayed in their individual and national misfortunes, is an evidence that the high qualities of the Aryan races are shared by some of the other families of man." Of the capacities of the Asiatic peoples we can speak with an approximation to certainty, for their native talents and tendencies have been displayed in their civilizations; but of the future of the African nations we can predicate little or nothing; for they are still in a wholly undeveloped condition, and the only section of them with whom we are well acquainted are the enslaved Negroes of Congou, who are known to belong to the lowest of the great divisions of African population.

It is obvious, then, that neither physical appearance nor psychological development can be accepted as adequate tests of race. Judged only by these tests, it is difficult to establish any resemblance between the Chinese on the one hand and the Turk and Magyar on the other; between the Dutchman and the Hindoo;

*We have seen many of these noblemen of our race along the shores of Africa, and in southern

Spain-the finest specimens of humanity we have seen in any land.-ED ECLECTIC.

ions of grammar also the modes in which each people put together their words and construct their sentences-is another means of discovering early relationships. Nevertheless it must be admitted that language also is but an imperfect test in ethnography. Its great advantage is, that it presents a means of establishing much wider ethnological relationships than is afforded by any other test, and is therefore valuable as simplifying the classification of the varieties of mankind. But it has its weak points; and some eminent authorities, as Mr. Crawfurd and M. Agassiz, do not hesitate to deny altogether its validity as an ethnological test. Both of these authorities carry their skepticism too far; but unquestionably there is much truth in the lesser form of objection stated by Professor Pott, of Germany. Both Mr. Crawfurd and Professor Agassiz deny the original unity of mankind; but it is the hypothesis of the unity of mankind that really affords the strongest argument against the validity of language as a test of race. Since all mankind had a common origin and nature, it is not unreasonable to suppose that tribes of peoples, in a similar stage of development, however widely apart, will express themselves in similar or analogous forms. This consid

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