conception is a more favourable intellectual condition than to rest satisfied in a narrow portion of ascertained fact. And the earlier, which have sometimes been the greater ideas of science, are often lost sight of at a later period. How rarely can we say of any modern enquirer in the magnificent language of Plato, that 'He is the spectator of all time and of all existence!' Nor is there anything unnatural in the hasty application of these vast metaphysical conceptions to practical and political life. In the first enthusiasm of ideas men are apt to see them {cxcvi} everywhere, and to apply them in the most remote sphere. They do not understand that the experience of ages is required to enable them to fill up 'the intermediate axioms.' Plato himself seems to have imagined that the truths of psychology, like those of astronomy and harmonics, would be arrived at by a process of deduction, and that the method which he has pursued in the Fourth Book, of inferring them from experience and the use of language, was imperfect and only provisional. But when, after having arrived at the idea of good, which is the end of the science of dialectic, he is asked, What is the nature, and what are the divisions of the science? He refuses to answer, as if intending by the refusal to intimate that the state of knowledge which then existed was not such as would allow the philosopher to enter into his final rest. The previous sciences must first be studied, and will, we may add, continue to be studied till the end of time, although in a sense different from any which Plato could have conceived. But we may observe, that while he is aware of the vacancy of his own ideal, he is full of enthusiasm in the contemplation of it. Looking into the orb of light, he sees nothing, but he is warmed and elevated. The Hebrew prophet believed that faith in God would enable him to govern the world; the Greek philosopher imagined that contemplation of the good would make a legislator. There is as much to be filled up in the one case as in the other, and the one mode of conception is to the Israelite what the other is to the Greek. Both find a repose in a divine perfection, which, whether in a more personal or impersonal form, exists without them and independently of them, as well as within them.