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is too large, and conveys a disproportionate idea of its relation to the whole. And we

And we say that their map of the globe is too small, and conveys no idea of it at all.

“ In the world's volume
Our Britain shows as of it, but not in it;
In a great pool a swan's nest:”

but is it really so? What! the county is bigger than the map at any rate: the representation falls short of the reality, by a million degrees, and you would omit it altogether in order to arrive at a balance of power in the non-entities of the understanding, and call this keeping within the bounds of sense and reason; and whatever does not come within those self-made limits is to be set aside as frivolous or monstrous. But “ there are more things between heaven and earth than were ever dreamt of in this philosophy.” They cannot get them all in, of the size of life, and therefore they reduce them on a graduated scale, till they think they can. So be it, for certain necessary and general purposes, and in compliance with the infirmity of human intellect: but at other times, let us enlarge our conceptions to the dimensions of the original objects ; nor let it be pretended that we have outraged truth and nature, because we have encroached on your diminutive mechanical

standard. There is no language, no description that can strictly come up to the truth and force of reality: all we have to do is to guide our descriptions and conclusions by the reality. A certain proportion must be kept: we must not invert the rules of moral perspective. Logic should enrich and invigorate its decisions by the use of imagination; as rhetoric should be governed in its application, and guarded from abuse by the checks of the understanding. Neither, I apprehend, is sufficient alone. The mind can conceive only one or a few things in their integrity: if it proceeds to 'more, it must have recourse to artificial substitutes, and judge by comparison merely. In the former case, it may select the least worthy, and so distort the truth of things, by giving a hasty preference: in the latter, the danger is that it may refine and abstract so much as to attach no idea at all to them, corresponding with their practical value, or their influence on the minds of those concerned with them. Men act from individual impressions; and to know.mankind, we should be acquainted with nature. Men act from passion ; and we can only judge of passion by sympathy. Persons of the dry and husky class above spoken of, often seem to think even nature itself an interloper on their flimsy theories. They prefer the shadows in Plato's cave to the actual objects without it. They consider men “ as mice in an air-pump,” fit only for their experiments; and do not consider the rest of the universe, or “all the mighty world of eye and ear,” as worth any notice at all. This is making short, but not sure work. Truth does not lie in vacuo, any more than in a well. We must improve our concrete experience of persons and things into the contemplation of general rules and principles; but without being grounded in individual facts and feelings, we shall end as we began, in ignorance.

It is mentioned in a short account of the Last Moments of Mr. Fox, that the conversation at the house of Lord Holland (where he died) turning upon Mr. Burke's style, that Noble Person objected to it as tooʻgaudy and meretricious, and said that it was more profuse of flowers than fruit. On which Mr. Fox observed, that though this was a common objection, it appeared to him altogether an unfounded one'; that on the contrary, the flowers often concealed the fruit beneath them, and the ornaments of style were rather an hindrance than an advantage to the sentiments they were meant to set off. In con-firmation of this remark, he offered to take down the book, and translate a page any where into his own plain, natural style ; and by his doing so, Lord Holland was convinced that he had often missed the thought from having his attention drawn off to the dazzling imagery. Thus people continually find fault with the colours of style as incompatible with the truth of the reasoning, but without any foundation whatever. If it were a question about the figure of two triangles, and any person were to object that one triangle was green and the other yelļow, and bring this to bear upon the acuteness or obtuseness of the angles, it would be obvious to remark that the colour had nothing to do with the question. But in a dispute whether two objects are coloured alike, the discovery, that one is green and the other yellow, is fatal.

So with respect to moral truth (as distinct from mathematical), whether a thing is good or evil, depends on the quantity of passion, of feeling, of pleasure and pain connected with it, and with which we must be made acquainted in order to come to a sound conclusion, and not on the inquiry, whether it is round or square. Passion, in short, is the essence, the chief ingredient in moral truth; and the warmth of passion is sure to kindle the light of imagination on the objects around it. The “words that glow” are almost inseparable from the “

thoughts that burn.' Hence logical reason and practical truth are

disparates. It is easy to raise an outcry against violent invectives, to talk loud against extravagance and enthusiasm, to pick a quarrel with every thing but the most calm, candid, and qualified statement of facts: but there are enormities to which no words can do adequate justice. Are we then, in order to form a complete idea of them, to omit every circumstance of aggravation, or to suppress every feeling of impatience that arises out of the details, lest we should be accused of giving way to the influence of prejudice and passion ? This would be to falsify the impression altogether, to misconstrue reason, and fly in the face of nature. Suppose, for instance, that in the discussions on the SlaveTrade, a description to the life was given of the horrors of the Middle Passage (as it was termed), that you saw the manner in which thousands of wretches, year after year, were stowed together in the hold of a slave-ship, without air, without light, without food, without hope, so that what they suffered in reality was brought home to you in imagination, till you felt in sickness of heart as one of them, could it be said that this was a prejudging of the case, that your knowing the extent of the evil disqualified you from pronouncing sentence upon it, and that your disgust and abhorrence were the effects of

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