is the beginning or root of all higher science or divine knowledge; perseverance in desire, in faith, and in the combat of life forms the mid-way of our pilgrimage; but the term of this pilgrimage is only a term of hope. This necessary period of preparation, of slow and irksome preparation, and gradual progression, cannot be avoided or overleaped by the most heroic exertions of man. The supreme perfection and full contentment of the soul--the intimate union of the spirit with God--and God himself cannot be thus grasped, wrested, and held fast by a violent concentration of all our thoughts on a single point, by a species of arrogated omnipotence--the self-potency of obstinate and tenacious thought; as the Indian philosophy believes, and as the modern German philosophy[51] for some time seemed to believe, or at least attempted. The real character, and even history of the Jewish people are frequently misunderstood, and ill appreciated; because the men of our times, who in all their speculations, and whatever may be the nature of their opinions, incline ever more and more to the spirit of _the absolute_, are unable to seize and enter into the idea of that epoch of preparation and progressive advancement which was as indispensable for the perfection of intellect and knowledge, as of moral life itself. The whole historical existence and destiny of the Hebrews is confined within one of those great epochs of providential dispensation--it marks but one stage in the wonderful march of humanity towards its divine goal. The whole existence of this people turned on the pivot of hope, and the key-stone of its moral life projected its far shadows into futurity. Herein consists the mighty difference between the sacred traditions of the Hebrews and those of the other ancient Asiatic nations. When we examine the primitive records and sacred books of these nations, who were so much nearer the fountain-head of primitive revelation than the later nations of the polished West;--when we leave out of sight the moral precepts and ordinances of liturgy comprised in these books; we shall find their historical view is turned backward towards the glorious Past, and that they breathe throughout a melancholy regret for all that man and the world have since lost. And undoubtedly these primitive traditions contain many ancient and beautiful reminiscences of primeval happiness, for even Nature herself was then far different from what she is at present, more lovely, more akin to the world of spirits, peopled and encompassed with celestial genii; and not only the small garden of Eden, but all creation, enjoyed a state of Paradisaic innocence and happy infancy, ere strife had commenced in the world, and ere death was known. Out of the multitude of these holy and affecting recollections, and out of the whole body of primitive traditions, Moses, by a wise law of economy, has retained but very little in the revelation, which was