Transcendentalism in New England Part 15

Margaret Fuller was a critic, and a critic rather from natural gift than from trained perception. Her genius was her guide. Persons and things came to her for judgment, and judgment they received. Searching and frank, but hearty and loving, she judged from the inside. To her, so her biographers tell, with unanimous voice, "the secrets of all hearts were revealed." In private intercourse, in letters, in parlor conversations on books, pictures, statues, architecture, she was ever the judge. The most unlike minds and characters receive their dues with entire impartiality; Goethe, Lessing, Novalis, Jean Paul, were each in kind honored. The last is "infinitely variegated, and certainly most exquisitely colored, but fatigues attention; his philosophy and religion seem to be of the sighing sort." She is steeped to the lips in enjoyment by Southey, whom she was inclined to place next to Wordsworth.

Coleridge, Heine, Carlyle, Herschel, attract her mind. She ponders before Michael Angelo's sibyls; displays a singular penetration in her a.n.a.lysis of them, and makes them all interpreters of the genius of woman. The soul of Greek art, as contrasted with Christian, is disclosed to her with a clear perception; the Greek mythology gave up to her its secret; emblems, symbols, dark parables, enigmas, mysteries, laid aside their vails. A friend said of her: "She proceeds in her search after the unity of things, the divine harmony, not by exclusion but by comprehension; and so no poorest, saddest spirit but she will lead to hope and faith. I have thought, sometimes, that her acceptance of evil was _too_ great; that her theory of the good to be educed proved too much; but I understand her now better than I did." Atkinson, the "mesmeric atheist," struck her as "a fine instinctive nature, with a head for Leonardo to paint," who "seems bound by no tie, yet looks as if he had relatives in every place." Mazzini impressed her as one "in whom holiness has purified, but somewhat dwarfed the man." Carlyle "is arrogant and overbearing; but in his arrogance there is no bitterness, no self-love. It is the heroic arrogance of some old Scandinavian conqueror; it is his nature, and the untamable energy that has given him power to crush the dragon." Dr. Wilkinson, the Swedenborgian, is "a sane, strong, well-exercised mind; but in the last degree unpoetical in its structure; very simple, natural, and good; excellent to see, though one cannot go far with him." Rachel, Fourier, Rousseau--she has a piercing glance for them all; a word of warm admiration, all the more weighty for being qualified by criticism.

It was probably this keen penetration, this capacity to appreciate all kinds, this inclusiveness of sympathy, that prompted the selection of Margaret Fuller as chief editor of the "Dial," the organ of transcendental thought. Thus she regarded the enterprise:

"What others can do--whether all that has been said is the mere restlessness of discontent, or there are thoughts really struggling for utterance,--will be tested now. A perfectly free organ is to be offered for the expression of individual thought and character.

There are no party measures to be carried, no particular standards to be set up; a fair, calm tone, a recognition of universal principles, will, I hope, pervade the essays in every form. I trust there will be a spirit neither of dogmatism nor compromise, and that this journal will aim, not at leading public opinion, but at stimulating each man to judge for himself, and to think more deeply and more n.o.bly, by letting him see how some minds are kept alive by a wise self-trust. We must not be sanguine at the amount of talent which will be brought to bear on this publication. All concerned are rather indifferent, and there is no great promise for the present. We cannot show high culture, and I doubt about vigorous thought. But we shall manifest free action as far as it goes, and a high aim. It were much if a periodical could be kept open, not to accomplish any outward object, but merely to afford an avenue for what of liberal and calm thought might be originated among us, by the wants of individual minds."

"Mr. Emerson best knows what he wants; but he has already said it in various ways. Yet this experiment is well worth trying; hearts beat so high, they must be full of something, and here is a way to breathe it out quite freely. It is for dear New England that I want this review. For myself, if I had wished to write a few pages now and then, there were ways and means enough of disposing of them.

But in truth I have not much to say; for since I have had leisure to look at myself, I find that, so far from being an original genius, I have not yet learned to think to any depth, and that the utmost I have done in life has been to form my character to a certain consistency, cultivate my tastes, and learn to tell the truth with a little better grace than I did at first. For this the world will not care much, so I shall hazard a few critical remarks only, or an unpretending chalk sketch now and then till I have learned to do something. There will be beautiful poesies; about prose we know not yet so well. We shall be the means of publishing the little Charles Emerson left as a mark of his n.o.ble course, and, though it lies in fragments, all who read will be gainers."

That these modest antic.i.p.ations were justified and more, need not be said. The "beautiful poesies" came, and so did the various, eloquent, well-considered prose. The people who expected the whole gospel of Transcendentalism may have been disappointed; for the editor gave the magazine more of a literary than philosophical or reformatory tone. That she looked for from others, and was more than willing to welcome. She had a discerning eye for the evils of the time, and a sincere respect for the men and women who were disposed to counteract them. Another extract from her correspondence at this time--1840--taken, like the former, from the second volume of the memoirs, leaves no doubt on this point. After speaking of "the tendency of circ.u.mstances," since the separation from England, "to make our people superficial, irreverent, and more anxious to get a living than to live mentally and morally," she continues:

"New England is now old enough, some there have leisure enough to look at all this, and the consequence is a violent reaction, in a small minority, against a mode of culture that rears such fruits.

They see that political freedom does not necessarily produce liberality of mind, nor freedom in church inst.i.tutions, vital religion; and, seeing that these changes cannot be wrought from without inwards, they are trying to quicken the soul, that they may work from within outwards. Disgusted with the vulgarity of a commercial aristocracy, they become radicals; disgusted with the materialistic working of "rational" religion they become mystics.

They quarrel with all that is because it is not spiritual enough.

They would, perhaps, be patient, if they thought this the mere sensuality of childhood in our nation, which it might outgrow; but they think that they see the evil widening, deepening, not only debasing the life, but corrupting the thought of our people; and they feel that if they know not well what should be done, yet that the duty of every good man is to utter a protest against what is done amiss. Is this protest undiscriminating? Are these opinions crude? Do these proceedings threaten to sap the bulwarks on which men at present depend? I confess it all, yet I see in these men promise of a better wisdom than in their opponents. Their hope for man is grounded on his destiny as an immortal soul, and not as a mere comfort-loving inhabitant of earth, or as a subscriber to the social contract. It was not meant that the soul should cultivate the earth, but that the earth should educate and maintain the soul.

Man is not made for society, but society is made for man. No inst.i.tution can be good which does not tend to improve the individual. In these principles I have confidence so profound, that I am not afraid to trust those who hold them, despite their partial views, imperfectly developed characters, and frequent want of practical sagacity. I believe, if they have opportunity to state and discuss their opinions, they will gradually sift them, ascertain their grounds and aims with clearness, and do the work this country needs. I hope for them as for the 'leaven that is hidden in the bushel of meal till all be leavened.' The leaven is not good by itself, neither is the meal; let them combine, and we shall yet have bread."

"Utopia it is impossible to build up; at least, my hopes for the race on this one planet are more limited than those of most of my friends; I accept the limitations of human nature, and believe a wise acknowledgment of them one of the best conditions of progress; yet every n.o.ble scheme, every poetic manifestation, prophesies to man his eventual destiny; and were not man ever more sanguine than facts at the moment justify, he would remain torpid, or be sunk in sensuality. It is on this ground that I sympathize with what is called the 'Transcendental Party,' and that I feel their aim to be the true one. They acknowledge in the nature of man an arbiter for his deeds--a standard transcending sense and time--and are, in my view, the true utilitarians. They are but at the beginning of their course, and will, I hope, learn to make use of the past, as well as to aspire for the future, and to be true in the present moment."

Margaret Fuller's power lay in her faith in this spiritual capacity. The confidence began with herself, and was extended to all others, without exception. Mr. Channing says:

"Margaret cherished a trust in her powers, a confidence in her destiny, and an ideal of her being, place and influence, so lofty as to be extravagant. In the morning hour and mountain air of aspiration, her shadow moved before her, of gigantic size, upon the snow-white vapor."

Mr. Clarke says:

"Margaret's life _had an aim_, and she was, therefore, essentially a moral person, and not merely an overflowing genius, in whom impulse gives birth to impulse, deed to deed. This aim was distinctly apprehended and steadily pursued by her from first to last. It was a high, n.o.ble one, wholly religious, almost Christian.

It gave dignity to her whole career, and made it heroic.

"This aim, from first to last, was SELF-CULTURE. If she was ever ambitious of knowledge and talent, as a means of excelling others, and gaining fame, position, admiration--this vanity had pa.s.sed before I knew her, and was replaced by the profound desire for a full development of her whole nature, by means of a full experience of life."

Speaking of her demands on others, her three biographers agree that they were based on the expectation in them of spiritual excellence:

"One thing only she demanded of all her friends--that they should have some 'extraordinary generous seeking;' that they should not be satisfied with the common routine of life--that they should aspire to something higher, better, holier, than they had now attained.

Where this element of aspiration existed, she demanded no originality of intellect, no greatness of soul. If these were found, well; but she could love, tenderly and truly, where they were not.

"She never formed a friendship until she had seen and known this germ of good, and afterwards judged conduct by this. To this germ of good, to this highest law of each individual, she held them true.

"Some of her friends were young, gay, and beautiful; some old, sick, or studious; some were children of the world, others pale scholars; some were witty, others slightly dull; but all, in order to be Margaret's friends, must be capable of seeking something--capable of some aspiration for the better. And how did she glorify life to all! All that was tame and common vanishing away in the picturesque light thrown over the most familiar things by her rapid fancy, her brilliant wit, her sharp insight, her creative imagination, by the inexhaustible resources of her knowledge, and the copious rhetoric, which found words and images always apt and always ready."

"Margaret saw in each of her friends the secret interior capability, which might be hereafter developed into some special beauty or power. By means of this penetrating, this prophetic insight, she gave each to himself, acted on each to draw out his best nature; gave him an ideal, out of which he could draw strength and liberty, hour by hour. Thus her influence was ever enn.o.bling, and each felt that in her society he was truer, wiser, better, and yet more free and happy than elsewhere. The 'dry light,' which Lord Bacon loved, she never knew: her light was life, was love, was warm with sympathy and a boundless energy of affection and hope. Though her love flattered and charmed her friends, it did not spoil them, for they knew her perfect truth; they knew that she loved them, not for what she imagined, but for what she saw, though she saw it only in the germ. But as the Greeks beheld a Persephone and Athene in the pa.s.sing stranger, and enn.o.bled humanity into ideal beauty, Margaret saw all her friends thus idealized; she was a balloon of sufficient power to take us all up with her into the serene depth of heaven, where she loved to float, far above the low details of earthly life; earth lay beneath us as a lovely picture--its sounds came up mellowed into music."

"Margaret was, to persons younger than herself, a Makaria and Natalia. She was wisdom and intellectual beauty, filling life with a charm and glory 'known to neither sea nor land.' To those of her own age, she was sibyl and seer,--a prophetess, revealing the future, pointing the path, opening their eyes to the great aims only worthy of pursuit in life. To those older than herself, she was like the Euphorion in Goethe's drama, child of Faust and Helen,--a wonderful union of exuberance and judgment, born of romantic fulness and cla.s.sic limitation. They saw with surprise her clear good sense, balancing her flow of sentiment and ardent courage. They saw her comprehension of both sides of every question, and gave her their confidence, as to one of equal age, because of so ripe a judgment."

"An interview with her was a joyous event; worthy men and women who had conversed with her, could not forget her, but worked bravely on in the remembrance that this heroic approver had recognized their aims. She spoke so earnestly, that the depth of the sentiment prevailed, and not the accidental expression, which might chance to be common. Thus I learned the other day, that in a copy of Mrs.

Jameson's 'Italian Painters,' against a pa.s.sage describing Coreggio as a true servant of G.o.d in his art, above sordid ambition, devoted to truth, 'one of those superior beings of whom there are so few;'

Margaret wrote on the margin: 'And yet all might be such.' The book lay long on the table of the owner, in Florence, and chanced to be read there by an artist of much talent. 'These words' said he, months afterwards, 'struck out a new strength in me. They revived resolutions long fallen away, and made me set my face like a flint.'"

"'Yes, my life is strange;' she said, 'thine is strange. We are, we shall be, in this life, mutilated beings, but there is in my bosom a faith, that I shall see the reason; a glory, that I can endure to be so imperfect; and a feeling, ever elastic, that fate and time shall have the shame and the blame, if I am mutilated. I will do all I can,--and if one cannot succeed, there is a beauty in martyrdom.'"

"'Would not genius be common as light if men trusted their higher selves?'"

"She won the confidence and affection of those who attracted her, by unbounded sympathy and trust. She probably knew the cherished secrets of more hearts than any one else, because she freely imparted her own. With a full share both of intellectual and of family pride, she preeminently recognized and responded to the essential brotherhood of all human kind, and needed but to know that a fellow being required her counsel or a.s.sistance, to render her not merely willing, but eager to impart it. Loving ease, luxury, and the world's good opinion, she stood ready to renounce them all, at the call of pity or of duty. I think no one, not radically averse to the whole system of domestic servitude, would have treated servants, of whatever cla.s.s, with such uniform and thoughtful consideration--a regard which wholly merged their fact.i.tious condition in their antecedent and permanent humanity. I think few servants ever lived weeks with her, who were not dignified and lastingly benefited by her influence and her counsels. They might be at first repelled, by what seemed her too stately manner and exacting disposition, but they soon learned to esteem and love her.

"I have known few women, and scarcely another maiden, who had the heart and the courage to speak with such frank compa.s.sion, in mixed circles, of the most degraded and outcast portion of the s.e.x. The contemplation of their treatment, especially by the guilty authors of their ruin, moved her to a calm and mournful indignation, which she did not attempt to suppress nor control. Others were willing to pity and deplore; Margaret was more inclined to vindicate and to redeem.

"'In the chamber of death,' she wrote, 'I prayed in very early years: "Give me truth; cheat me by no illusion." O, the granting of this prayer is sometimes terrible to me! I walk over burning ploughshares, and they sear my feet; yet nothing but truth will do; no love will serve that is not eternal, and as large as the universe; no philanthropy, in executing whose behests I myself become unhealthy; no creative genius which bursts asunder my life, to leave it a poor black chrysalid behind; and yet this last is too true of me.'"

Margaret Fuller did justice to the character of Fourier, admired his enthusiasm, honored his devotion, acknowledged the terrible nature of the evils he gave the study of a life-time to correct, and paid an unstinting tribute to the disinterested motives that impelled him; but with his scheme for refashioning society she had no sympathy. William H.

Channing was an intimate friend, whose sincerity had her deepest respect, whose enthusiasm won her cordial admiration; she listened to his brilliant expositions of socialism, but was not persuaded. Practical difficulties always appeared, and she never could believe that any rearrangement of circ.u.mstances would effect the regeneration of mankind.

She was acquainted from the first with the experiment of Brook Farm; knew the founders of it; watched with genuine solicitude the inauguration of the scheme and its fortunes; talked over the principles and details of it with the leading spirits; visited the community; examined for herself the working of the plan; gave her talent to the entertainment and edification of the a.s.sociates; discerned with clear eye the distinctions between this experiment and those of European origin; but still questioned the practical wisdom of the inst.i.tution, and declined to join the fraternity, even on the most flattering terms, for the reason that, interested as she was in the experiment, it was, in her judgment, too purely an experiment to be personally and practically sanctioned by one who had no more faith in its fundamental principles than she.

She was not to be thrown off from her essential position, the primacy and all sufficiency of the soul. No misery or guilt daunted her, no impatience at slowness tempted her to resort to artificial methods of cure. Her visit to Sing Sing, and her intercourse with the abandoned women there was exceedingly interesting in this view.

"'They listened with earnest attention, and many were moved to tears. I never felt such sympathy with an audience as when, at the words "Men and Brethren," that sea of faces, marked with the scars of every ill, were up-turned, and the sh.e.l.l of brutality burst apart at the touch of love. I knew that at least heavenly truth would not be kept out by self complacence and dependence on good appearances.... These women were among the so-called worst, and all from the lowest haunts of vice. Yet nothing could have been more decorous than their conduct, while it was also frank; and they showed a sensibility and sense of propriety which would not have disgraced any society.'"

"She did not hesitate to avow that, on meeting some of these abused, unhappy sisters, she had been surprised to find them scarcely fallen morally below the ordinary standard of womanhood,--realizing and loathing their debas.e.m.e.nt; anxious to escape it; and only repelled by the sad consciousness that for them sympathy and society remained only so long as they should persist in the ways of pollution."

Margaret Fuller's loyalty to principles was proof against bad taste; which is saying a good deal, for many a reformer is of opinion that blunders are worse than crimes, and that vulgarity is more offensive than wickedness. She found the Fourierites in Europe terribly wearisome, and yet did not forget that they served the great future which neither they nor she would live to see. At home she could not endure the Abolitionists--"they were so tedious, often so narrow, always so rabid and exaggerated in their tone. But, after all, they had a high motive, something eternal in their desire and life; and if it was not the only thing worth thinking of, it was really something worth living and dying for, to free a great nation from such a blot, such a plague." In Europe she was disgusted at hearing Americans urging the same arguments against the freedom of the Italians that they urged at home against the emanc.i.p.ation of the blacks; the same arguments in favor of the spoliation of Poland that they used at home in favor of the conquest of Mexico. With her, principles were independent of time and place. She always believed in liberty as a condition of enlightenment, and in enlightenment as a condition of progress. This practical faith in the intellectual and moral nature is the key to all her work. Every chamber that opened she entered and occupied, fearless of ghosts and goblins.

The chambers that opened not she was content to leave unopened altogether.

On the table where the writer pens this poor tribute to a most remarkable woman, are the bulky volumes of her unpublished letters and diaries, revealing some things too personal for the public eye, but nothing in the least incongruous with the best things recorded by her biographers and suggested here; and how much they tell that ill.u.s.trates and confirms the moral n.o.bleness and sweetness of her nature. They contain a psychometric examination from two letters, given after the manner familiar to those interested in such things, by one of the chief of these spiritual vaticinators. We shall not transcribe it, for it is long and indistinct. The indistinctness is the one interesting feature of the sketch. The sensitive reporter confessed herself put out by the singular commingling of moods and dispositions, and seemed to be describing several persons in one. But through them all the same general impression was clear; the impression of a fascinating, lovable, earnest and lofty spirit, which, whether sad or gay, intellectual or sentimental, bore itself like a queenly woman.

When the news of her death reached Boston, one of Boston's eminent men in letters and public affairs quietly remarked: "it is just as well so."

He was thinking of the agitation she might cause by her brilliant conversations and her lightning pen, if she brought back from her Italian heroisms the high spirit of liberty. The times were growing dark in America. The Slave Power was drawing its lines closer about the citadel of freedom. The brave voices were few and fewer; the conservatives were glad when one was hushed by death. The movement she had encouraged was waning. The high enthusiasm was smouldering in b.r.e.a.s.t.s that antic.i.p.ated the battle which came ten years later. The period of poetic aspiration and joy was ended, and the priestess, had she survived, would have found a deserted shrine.

No accessible portrait of Margaret Fuller exists, that worthily presents her. Thomas Hicks painted a likeness, of cabinet size, in Rome, which her friends approved. The daguerreotype was too painfully literal to be just; the sun having no sentiment or imagination in his eye. She was not beautiful in youth, nor was she one of those who gain beauty with years.

Her physical attractions were of the kind that time impairs soon, and though she died at forty, her personal charm was gone. Intellect gave her what beauty she had, and they saw it who saw her intellect at play.

Her image, therefore, is best preserved in the memory of her friends.

They cannot put it on exhibition.

XII.

THE PREACHER.

Transcendentalism is usually spoken of as a philosophy. It is more justly regarded as a gospel. As a philosophy it is abstract and difficult--purely metaphysical in character, resting on no basis of observed and scientifically-proven fact, but on the so-called data of consciousness, which cannot be accurately defined, distinctly verified, or generally recommended. It must be, therefore, inexact and inconclusive; so far from uniform in its structure, that it may rather be considered several systems than one. As a gospel, it possesses all the qualities desirable for effect. It is worth remarking that its chief disciples have been clergymen. In Germany, Schleiermacher--if we may count him a Transcendentalist; he was the author of the doctrine, that the essence of religion consisted in the _sense of dependence_, which figured largely in the sermons of New England divines--was a clergyman; Fichte a.s.sumed the prophetic tone; the German professors a.s.sociated religious teaching with the duties of their chairs. In England, Coleridge was a preacher by practice, and, part of his life, by profession; Carlyle was never anything else, his essays and even his histories being sermons in disguise, and disguise of the most transparent sort. In New England, Emerson began his career as a Unitarian minister; so did Walker; so did Ripley; so did W. H. Channing; so did J. S. Dwight; so did C. P. Cranch. Dr. Channing, a Transcendentalist without knowing it, was the greatest preacher of his generation. Brownson was a preacher of all orders in succession; Bartol preaches still; Clarke preaches still. Of the younger men, Johnson, Longfellow, Wa.s.son, Higginson, are, or were, Unitarian clergymen. Alcott is a preacher without a pulpit. The order of mind that was attracted to the ministry was attracted to the Transcendental ideas.

The explanation is easy; Transcendentalism possessed all the chief qualifications for a gospel. Its cardinal "facts" were few and manageable. Its data were secluded in the recesses of consciousness, out of the reach of scientific investigation, remote from the gaze of vulgar skepticism; esoteric, having about them the charm of a sacred privacy, on which common sense and the critical understanding might not intrude.

Its oracles proceeded from a shrine, and were delivered by a priest or priestess, who came forth from an interior holy of holies to utter them, and thus were invested with the air of authority which belongs to exclusive and privileged truths, that revealed themselves to minds of a contemplative cast. It dealt entirely with "divine things," "eternal realities;" supersensible forms of thought; problems that lay out of the reach of observation, such as the essential cause, spiritual laws, the life after death, the essence of the good, the beautiful, the true; the ideal possibilities of the soul; its organ was intuition; its method was introspection: its brightness was inspiration. It possessed the character of indefiniteness and mystery, full of sentiment and suggestion, that fascinates the imagination, and lends itself so easily to acts of contemplation and worship. The German Mystics were in spirit Transcendentalists. The a.n.a.logies are close between Boehme and Sch.e.l.ling; between Eckardt and Fichte; Frederick Schlegel had much in common with Boehme; Coleridge acknowledged his debt to him and to other Mystics; even Hegel ran in line with them on some of his high roads.

Minds as opposite as Alcott and Parker met in communion here--Alcott going to the Mystics for inspiration; Parker resorting to them for rest.

The Mystics were men of feeling; the Transcendentalists were men of thought: but thought and feeling sought the same object in the same region. Piety was a feature of Transcendentalism; it loved devout hymns, music, the glowing language of aspiration, the moods of awe and humility, emblems, symbols, expressions of inarticulate emotion, silence, contemplation, breathings after communion with the Infinite.

The poetry of Transcendentalism is religious, with scarcely an exception; the most beautiful hymns in our sacred collections, the only deeply impressive hymns, are by transcendental writers.

This was the aspect of Transcendentalism that fascinated Theodore Parker. His intellect was constructed on the English model. His acute observation; his pa.s.sion for external facts; his faith in statistics; his hunger for information on all external topics of history and politics; his capacity for retaining details of miscellaneous knowledge; his logical method of reasoning; his ability to handle ma.s.ses of raw mental material, to distribute and cla.s.sify;--all indicate intellectual power of the English rather than of the German type. It was his custom to speak slightingly of the "Bridgewater Treatises" and works of a similar cla.s.s, in which the processes of inductive argument are employed to establish truths of the "Pure Reason;" but he easily fell into the same habit, and pushed the inductive method as far as it would go. His discourses on Providence, the Economy of Pain and Misery, Atheism, Theism, in the volume ent.i.tled "Theism, Atheism, and The Popular Theology," are quite in the style of the "Bridgewater Treatises." Parker was, in many respects, the opposite of a Mystic; he was a realist of the most concrete description, entirely at home among sensible things, a good administrator, a safe investor of moneys, a wise counsellor in practical affairs. But along with this intellectual quality which he inherited from his father, was an interior, sentimental, devotional quality, derived from his mother. The two were never wholly blended; often they were wide apart, occupying different spheres, and engaged in different offices; sometimes they were in apparent opposition. Neither could subdue or overshadow the other; neither could keep the other long in abeyance. As a rule, the dominion was divided between them: the practical understanding a.s.sumed control of all matters pertaining to this world; the higher reason claimed supremacy in all matters of faith. But for the tendency to poetic idealism, which came to him from his mother, Parker might, from the const.i.tution of his mind, have belonged to an opposite school. A pa.s.sage in the letter from Santa Cruz, ent.i.tled "Theodore Parker's Experience as a Minister," is curious, as showing how the two tendencies of his mind overlapped; he is speaking of the two methods of developing the contents "of the instinctive intuitions of the divine, the just, and the immortal,"--the inductive and the deductive. After a few words respecting the inductive method of gathering facts from the history of mankind, he speaks thus of the deductive: "Next, from the primitive facts of consciousness given by the power of instinctive intuition, I endeavored to deduce the true notion of G.o.d, of justice, and futurity." Then, forgetting that the power of instinctive intuition must be self-authenticating--cannot, at any rate, be authenticated by miscellaneous facts in the religious history of mankind--he continues: