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THE BASIC OUTLINE 
 
 OF 
 
 TJNIVERSOLOGY. 
 
 AN INTRODUCTION TO THE NEWLY DISCOVERED SCIENCE OF THE 
 
 UNIVERSE : ITS ELEMENTARY PRINCIPLES ; AND THE 
 
 FIRST STAGES OF THEIR DEVELOPMENT 
 
 LN THE SPECIAL SCIENCES. 
 
 TOGETHER "WTTH 
 
 PRELIMINARY NOTICES OF ALWATO {aM-Wah-to), THE NEWLY DISCOVERED 
 
 SCIENTIFIC UNIVERSAL LANGUAGE, RESULTING FROM 
 
 THE PRINCIPLES OF UNIVERSOLOGY. 
 
 BY 
 
 STEPHEN PEARL ANDREWS, 
 
 Member of the American Academy of Arts and Sciences, the American Ethnological Society, the 
 
 New York Liberal Club, etc. ; Author of " The Science of Society,'''' 
 
 "Discoveries in Chinese,'''' etc. 
 
 '0 debc del yeoperpei — God perpetually geometrizes. — PLATO. 
 
 REVELATION THROUGH SCIENCE; PHILOSOPHY OF INTEGRALISM; ADVENT OF 
 THE RECONCILIATIVE HAFxMONY OF IDEAS. 
 
 NEW YORK: 
 DION THOMAS, 141 FULTON STREET. 
 
 1872. 
 
<&% 
 
 >' 
 
 Entered according to Act of Congress, in the year 1871, by 
 
 STEPHEN PEARL ANDREWS, 
 In the Office of the Librarian of Congress, at Washington. 
 
 Electrotyped by Smith & MoDougal, 82 Beekman Street. 
 
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 met S'cJ. QTZfrdieiM; 
 
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 ftuMfwt tfflw&awk, mj& ana nlaaen/ aav^e'l, ana &'&&('= 
 
 ct&ut citi'CC, en /ne> /awl c/ cU nl&naia^u^n / ana /^ nel 
 :zna ana wuibe, m,e eat-ty a/i/ol&cta/&l ana ^a, 
 
 Mm tfr&4,4> ts c&ltwa&m azawai-ed. 
 
 r p&nne>n 
 
 C^&aU GTtnt/lem. 
 
TABLE OF CONTENTS. 
 
 Table of Contents pp. iii, iv. 
 
 Introduction v-xxxix. 
 
 Special — by the author v-ix ; xxxvi-xxxviii. 
 
 " Prof. M. A. Clancy ix-xx ; xxxviii, xxxix. 
 
 " Rev. Edward B. Freeland xx-xxvi. 
 
 u David Hoyle xxvi-xxviii. 
 
 " Hon. J. West Nevins xxix-xxxiv. 
 
 " Prof. Augustus French Boyle xxxiv-xxxvi. 
 
 Notice to the Reader ; References, Abbreviations, and Explanatory 
 
 Remarks xl. 
 
 Vocabulary xli-cxix. 
 
 CHAPTER 7. 
 
 General Statement and Distribution of the subject; Classification of the 
 
 Whole Field of Human Knowledge pp. 1-47 
 
 CHAPTER II. 
 
 Definitions and Illustrations of Analogy and Correspondence . General • 
 
 Statement of the Evolution of Thought, hitherto ; Principles of Organ 
 ization and Evolution 48-96 
 
 CHAPTER III. 
 
 Analogy more accurately defined; Scientific Analogy as the Basis of 
 Universology ; The three Fundamental Laws of Universal Science — 
 UNISM, DUISM, and TRINISM, stated, illustrated, aud defined 07-174 
 
IV TABLE OF CONTENTS. 
 
 CHAPTER IV. 
 
 Number ; its Universal Aspects ; of the various Numerical Series, and of 
 the Meanings of Numbers ; Introductory Treatment of the Analogues 
 of Form ; Parallel Distribution and Tabulation of the Total Scientific 
 Domain and of the several Systems and Departments of Philosophy ; 
 The Great Crisis ; Suggestive Program me of Human Destiny. . .pp. 175-351 
 
 CHAPTER V. 
 
 Form; the Science of Pure or Abstract Morphology (the Science of 
 Forms or Shapes), and its Relations to Uniyersology, with Diagram- 
 matic Illustrations ; Points, Lines, Surfaces, and Solids, with their 
 Symbolism or Correspondents Signification 352-488 
 
 CHA P TER VI. 
 
 Morphology and Untversology Continued ; their Relations to Human 
 Destiny ; The GRAND RECONCILIATION of All Intellectual Concep- 
 tions, and the Prospective Harmony of the Organic Social Life of Man 489-640 
 
 Digested Index 641-764 
 
INTRODUCTION. 
 
 During several years past, my personal friends, and, to some extent, 
 the Scientific World at large, have been made aware that claims existed 
 to the discovery of a new Science of Unparalleled Extent and Impor- 
 tance, under the name of Untversology. 
 
 The time having arrived for a more formal and public announce- 
 ment, and for the partial exposition of the Science itself, I prefer, for 
 various reasons, to rely for first impressions upon the statements of 
 others who have had opportunity to know of its nature, rather than 
 to stand upon my own unsupported estimate and affirmation of its 
 value ; — in advance, I mean, of the study of the work itself ; for when 
 people are invited to a laborious undertaking, they require to be certi- 
 fied from some source that it is likely to repay them their effort. I 
 shall therefore embody in this introduction several papers on the sub- 
 ject of the Science from pens other than my own. 
 
 The testimonials which follow are wholly from persons among those 
 whose opportunities for knowing have been the best of which the in- 
 fantile and developing stage of the Science itself would admit, in the ab- 
 sence of other Text-Books than miscellaneous and cumbersome manu- 
 scripts which were subsequently to be recast and perfected for publica- 
 tion. They are from among the members (Professors and Students) of 
 the Practical or Working University, which, during these several years 
 past, the quiet but profound and extended elaboration of the New 
 Science has spontaneously called to my aid, and organized into a 
 Volunteer Corps of generous and efficient helpers. 
 
 One of the additional reasons for the introduction of these pieces 
 justificatives is the unavoidable fact, that in so condensed an exhibit 
 as the present volume contains of the New Science, some statements 
 occur in the body of the work which, at the time they are adduced, do 
 not admit of a proof amounting to demonstration. The Reader or 
 Student will, therefore, at times be required to labor through a pre- 
 liminary exposition embodying propositions which will only be com- 
 pletely established by the reflection of light thrown back upon them 
 from a subsequent exhibition and treatment of other departments of 
 the great subject, more adapted to exactness of demonstration. There 
 might be a liability, therefore, that the Student, aware of the high 
 
VI INTEODUCTION. 
 
 demands of rigorous Scientific method, should receive erroneous im- 
 pressions, in consequence of these necessary conditions of the subject, 
 before arriving at the key of the Science, unless his faith was some- 
 what stimulated by the authority of those that had gone before him. 
 
 It is now more than five years since the discovery of Universology 
 was an accomplished fact — satisfactorily so to my own mind. It is 
 about that period since the paper which follows, from the pen of Mr. 
 Freeland, substantially as it now appears, was printed, and distributed 
 to some extent, as a circular letter. In the meantime incidental 
 announcements have appeared in the Continental Monthly, in the 
 Evening Post, in the Home Journal, of this city (New York), and else- 
 where. 
 
 During the whole term of these five years I have been engaged in 
 struggling with the problem of presentation. The immensity of the 
 field, the necessity for lucidity, and the novel character of the scope of 
 investigation, together with the method pursued, all concurred to make 
 the task one of extreme difficulty. 
 
 It is obvious, on reflection, that there must be a Science of the Uni- 
 verse as such, as distinguished from the Special Sciences of the Parts 
 or of the Spheres or Domains of the Universe ; and yet the very idea is 
 one which is hardly entertained with any clearness of conception in the 
 Scientific World. 
 
 All Philosophy has indeed aimed, in a sense, at this result, but the 
 methods of Speculative Philosophy are too vague to satisfy the demands 
 of the Scientific World, and in the sense of a Science properly so called, 
 the idea of anything Universal has been almost entirely wanting. The 
 Scientific men are Specialists. Their labors are as if a colony of 
 learned ants were to have undertaken the investigation of the Human 
 Body. One section of the little Community devotes itself to the ex- 
 haustive examination of a finger nail, another to that of a lobe of the 
 ear, another to that of the hair of the beard, and others to the investi- 
 gation of all the various parts and organs and systems, segregated and 
 regarded singly; but they have been so busy in these special and 
 minute examinations, that it has never occurred to any one of them to 
 guess even, or, in any event, to give a due consideration to the fact, 
 that all of these various subjects are the parts and constituents of a 
 Man; and that, therefore, the first thing to know, logically speaking, 
 in order to know anything rightly, of these particular subjects, is the 
 General Design and the Exact Outlay of the Man himself. 
 
 Suppose, however, this idea to be finally attained to, and the prin- 
 ciples of this larger Science discovered ; still, the question of the lest 
 
INTRODUCTION. Vll 
 
 method for the presentation of a view of all these Subjects in their rela- 
 tions to each other, under this new and unifying aspect of the entire 
 case, would be a problem quite distinct from that of the original dis- 
 covery, and hardly less difficult of solution. 
 
 Placed in a situation similar to that above intimated, I had, until 
 recently, despaired of the possibility of a moderately brief exposition of 
 Universology. I had elaborated in great part a work to consist of no 
 less than Seven Volumes of the size of the present one. Early in the 
 year Eighteen Hundred and Sixty-Six, however, I had so far mastered 
 the subject myself, as to see my way clear to the abridgment and con- 
 densation of the primitive plan, which I regarded, when seen to be 
 practicable, as being in all senses desirable. 
 
 The Text of the present Volume was written, very nearly as it stands, 
 during the year just mentioned, ending with the 13th of September 
 of that year. Another considerable period was required for revision 
 and for the Commentary and Annotation. The year 18G7, lapping 
 over into 1868, has been occupied in carrying the work through the 
 press. I was assisted throughout its entire preparation by my friend, 
 pupil, and coadjutor, J. TVest Nevins, as volunteer amanuensis, the 
 manual labor of the production being thus almost wholly taken off nry 
 hands. The working University, organized in connection with the 
 Discovery, has aided in various ways, critically and suggestively. I am 
 indebted to my son, William S. Andrews, for considerable aid in the 
 original designing of the illustrations. The Printers and Electrotypers, 
 Smith & McDougal, are entitled to all praise for their assiduity and 
 promptness, and for the mechanical facilities which they have at com- 
 mand, as also Mr. Louis Pfenninger and Mr. L. Hauser, the intelligent, 
 patient, and courteous compositors, who have executed the whole of 
 this branch of the labor. My thanks are indeed due to so many par- 
 ties, that I cannot attempt at present to enumerate all of my personal 
 obligations in this behalf. 
 
 Professor M. A. Clancy, the author of the first of the annexed papers, 
 was the earliest of my pupils and helpers m the elaboration of the New 
 Science, — and of the New Language, adverted to, rather than in any 
 sense expounded, or fully characterized even, in the present work, — if 
 I except a noble and honored woman whose relation to the subject I 
 hope to signalize more worthily on some future occasion. 
 
 Mr. Freeland was the next member of the incipient L^niversological 
 conclave. He has acted as Assistant Pastor of the First Congregation 
 cf the New Catholic Church, which has an embryo existence in con- 
 nection with the Theological Branch of the L x niversity. Some of his 
 discourses embodying portions of the New Sciento-Religious Doctrine 
 
Vlll INTRODUCTION. 
 
 will be published in the earliest collection of the Miscellaneous Docu- 
 ments which have accumulated in connection with our movement. (1) 
 
 Mr. Hoyle has been simply a student of the Principles and Scope of 
 Universology, Alwato, and Integralism, in the limited way which the 
 existing facilities for such study have rendered possible. 
 
 The relations of Mr. Nevins to my labors have been intimated above. 
 
 In respect to the body of the present work, the Eeader will perceive 
 that there are three varieties of matter: 1. The Text; 2. The Com- 
 mentakt ; 3. The Annotation. The Text is the Basis of the other 
 two. The Commentary consists of such additional original matter as 
 has been prepared in direct connection with the Text, for its greater 
 elucidation in minor particulars. The Annotation was intended to 
 include extracts from other authors, and from my own previous manu- 
 scripts, upon points related in some measure to the subjects treated of 
 in the Text or the Commentary. The line of demarcation between the 
 character of the matter in the Commentary and that in the Annota- 
 tion, is not always very distinct, and has rested, in many instances, 
 
 (1) By the New Catholic Church is meant, in the largest sense, the Church 
 Universal, protended in Time and extended in Space. But in an especial sense 
 there is meant by the term a Central and Representative Church embodying the 
 idea of the Essential Reconciliation of All Religions, Sects, and Denominations — 
 without the renunciation of their denominational differences — upon the basis of 
 the Principle revealed in Universology, that every Religious Development of the 
 Past has been the Divine Expression of some Isolated Phase of the Higher Complex 
 Truth. The New Catholic Church in this sense does not seek to found a new Sect 
 merely, nor even to withdraw men from their Special Communions ; but, on the 
 contrary, to furnish a Representative Centre of Unity in the midst of this Complex 
 Variety. It proposes, by the aid of a Science of Doctrines, — of their Significance 
 and of their Relations to each other, — to do for the Sects, and for a Mother Church — 
 which to secure Unity has heretofore punished Heresy and Dissent — what an 
 International Congress, or, still better, an Organized Sciento-Spiritual Planetary 
 Institute of Government, may do for all Existing National Governments. In other 
 words, it is now Scientifically perceived that the Divine Type and Model of Unity 
 is a Unity from Variety, and hence a Complex Unity, in the place of that 
 Simple and Direct Unity which, in a first and provisional Stage of the Develop- 
 ment of all human affairs, was naturally aimed at ; and that such is the Providen- 
 tial Significance of that unconquerable Tendency to the formation of Sects which, 
 fortunately, no devotion to Unity has ever oeen able to defeat. This larger view may 
 be denominated the Deutero-Christian, as differing from, while yet, in a sense, de- 
 veloped from, the Proto-Christian Idea (Greek Deuteros, Second, Protos, First). 
 The Drift and Expansion of the whole subject may best be seen from the attentive 
 reading of the few last paragraphs of this work, from Text No. 1110 to the end ; 
 and, upon the principle that Extremes meet, it may not be inappropriate to request 
 the reader to annex those paragraphs to this Introduction. 
 
INTRODUCTION. IX 
 
 merely upon the feeling in my own mind of the relative importance of 
 the matters involved in reference to their bearing upon the Text. 
 This interblending of the characters of these two parts of the work 
 has arisen in a great measure, also, from the fact that the Annotation 
 has served as a receptacle for Comments upon the Commentary ; often, 
 then, returning, and passing again over the same ground, from some 
 new point of view. Xevertheless it is possible that the Commentary 
 and Annotation may become bases, respectively, for future enlarged 
 Elaborations, and the Annotation ultimately for a truly Encyclopedic 
 Accumulation of the materials extant in the literature of the World, 
 related to those discussed in the Text ; and that then the Primitive Dis- 
 crimination of the variety of Matter appropriate for each will be re- 
 established and made obvious. 
 
 Paper contributed by Professor Clcmcy to ttie 
 Introduction of I7?iivei*so2ogy \ 
 
 "When a new discovery in some recondite department of human 
 activity, mental or material, is achieved, the discoverer is placed in a 
 peculiarly embarrassing position. Having penetrated the hidden re- 
 cesses of Being, and caught a glimpse of a hitherto unknown secret, 
 and rendered enthusiastic perchance by the view, he immediately 
 attempts the task of imparting to his fellow-men his new-found knowl- 
 edge. At the very outset, however, of such a labor, an almost insur- 
 mountable obstacle presents itself: no language at command can 
 adequately communicate the novel discovery. If new terms are coined, 
 they are unintelligible ; if those already in vogue are employed, they 
 are liable to be misunderstood by reason of old and special associations. 
 
 This dilemma is necessary and inherent in the nature of the case. 
 Until the discovery is embodied in some intelligible form, the explorer 
 must be content to work solitarily, using whatever means are at hand 
 to connect the new knowledge with that which is already extant, in 
 such manner as to render it available for appreciation and acceptance. 
 
 Happily, however, there exists a subtle nexus between the different 
 domains of the Universe ; and a new discovers" need not necessarily 
 fail or be entirely lost. If not expressible in one set of terms, it may 
 be in another. One department of knowledge becomes, as it were, a 
 mirror, in which the others may be reflected ; and so a new discovery, 
 if devoid of its own proper lingual clothing, may borrow a temporary 
 dress from its neighbor. 
 
X ISTTEODIJCTIO^. 
 
 In these pages, under the title of " Basic Outline of Universology," 
 is given to the world the first announcement of a discovery the most 
 stupendous in its scope, extensive in its applications, and far-reaching 
 in its results. Its author has bestowed upon it no less a designation 
 than " Universology, or The Science of the Universe." The 
 object of this introductory statement — by one who has enjoyed the 
 inestimable privilege of being a student of the science for the past 
 seven years — is to give some brief outline of his estimate of its char- 
 acter, its importance and its bearing upon the destiny of the human 
 race. 
 
 Universology is a Science which — owing to its peculiar character, the 
 extent of its subject-matter, the intricacy and complexity of its applica- 
 tions, and the importance of its influence upon the interests of Human- 
 ity — is beset, . in the labor of making it understood and appreciated, 
 with difficulties commensurate with its vastness. If the discovery of 
 an isolated fact or principle be not easy of exposition and comprehen- 
 sion, the difficulty in the case of Universology is enhanced by so much 
 as the whole is greater than a part. The problem is the more severe 
 owing in part to the fact that the extreme simplicity of the fundamental 
 aspect of the discovery is such that it is exceedingly difficult first to 
 apprehend it, and then to express it in intelligible language; and in 
 part to the novelty of vieiv which the student is called upon to take 
 of facts and phenomena with which he is already to a considerable 
 degree familiar. 
 
 Prior to the modern revival of learning, scientific investigation was 
 pursued in a great measure under an assumption of law in the minds 
 of the investigators ; and the consideration of external phenomena was 
 conducted in accordance with such assumption. Cosmologies and 
 Cosmogonies were produced in accordance with crude preconceived 
 notions ; and satyrs and other monstrosities held an undisputed posi- 
 tion in the classifications of natural history. From the nature of this 
 mode of procedure, its application was fruitless in adding to our stock 
 of positive knowledge. Bacon, perceiving the deplorable and unsatis- 
 factory results of this infantile practice, and casting aside all assump- 
 tion of laws or principles unsupported by facts, inaugurated, more 
 formally, what is known as the Inductive Method in Science, which 
 busies itself with the investigation and notation of the phenomena of 
 the Universe with a view to derive therefrom a correct knowledge of 
 their underlying laws. For three hundred years this has been the 
 accepted method in the Scientific World ; and it has been settled in the 
 minds of many that no other was or could ever be available or worthy 
 of equal rank with it. The Baconian or Inductive Method of the past, 
 
INTRODUCTION. XI 
 
 however, finds its culmination, and, in a sense, its logical termination 
 in the discovery of Universology, and in the inauguration of what will 
 be termed in the future the Andrusian or True Deductive Method 
 applied to the Universe at large. This discovery has, therefore, a two- 
 fold character. It is not only a Science vast as the Universe in its 
 scope, but a method of Scientific Procedure capable of application to 
 every domain of TJiought and Being, in the new investigations which 
 will ever be demanded in exploring new special departments of Being. 
 An important fact, bearing upon the consideration of the subject, 
 must not be overlooked here. The labors of the Scientific World have 
 been and are still directed almost wholly to the observation and classi- 
 fication of the phenomena of the material, sensuous domains of the 
 Universe, setting aside the consideration of the Spiritual or Mental as 
 being too obscure to be subjected to the tests of scientific procedure. 
 Abstract philosophy has had no part in the solution and settlement of 
 scientific questions, and Metaphysics have been carefully and rigorously 
 excluded from their just relations with the domain of Physics. The 
 fact that the Science of the whole Universe has not been sooner dis- 
 covered is no doubt partially to be attributed to this exclusion of one 
 entire half of the field of investigation. The principal reason for this 
 aversion of the scientific world to the consideration of the Spiritual or 
 Immaterial half of Being is to be found, doubtless, in the fact that the 
 method necessary for its investigation is one which stands in polar 
 opposition to that of ordinary Science. An apt illustration of the 
 difference between these two scientific modes is to be found in the 
 History of Astronomy — one of the few sciences to which has been 
 applied the True Scientific or Keflective process, and almost the only 
 one, with the exception of Geometry, which furnishes an example of 
 the stupendous results of the application of Demonstrative Reasoning. 
 Until attention was turned away from the observation of external 
 astronomical phenomena, and up to the period of the discovery that 
 the earth possessed a motion in and of itself, the Science of Astronomy 
 was not properly constituted. This turning aivay was a Reflective action ; 
 a seeking for the solution of the difficulty, not alone in the apparent 
 motions of the things observed, but also in the real motion of the observer 
 himself The law of his motion once ascertained, a flood of light was 
 immediately thrown — from a new and totally unexpected source — upon 
 the hitherto inexplicable apparent motions of the planetary and stellar 
 bodies. This result of the application of the Reflective process caused 
 a total revolution in our method of aspecting the subject ; and the 
 standpoint (mentally speaking) of every astronomer to-day is the sun, 
 and not the earth, as was the case with the ante-Copernican observers. 
 
Xll INTKODUCTIO^. 
 
 We can readily understand now, from a priori considerations, that 
 until this important change occurred in the poles of astronomical 
 observation, no true science of the subject was possible. 
 
 In like manner, the Science of the Universe points out that Scien- 
 tists should seek for the explanation of all the varied phenomena of 
 the Universe, not alone in direct observation, but as well in the laws 
 of that which lies back of and observes those phenomena — in other 
 words, in the laws of the Mind itself. It will be perceived that the 
 Mind, as observer, holds a position, relatively to the Universe at large, 
 analogous to that which the earth bears to the Sidereal heavens. Were 
 there no Mind, it is evident there would be no external phenomena 
 perceptible, since the Mind is the subject and agent in the perception 
 and comprehension of those phenomena. Until, then, we explore the 
 Mind itself, and learn the laws of its operation, all our knowledge of 
 what is external to it will be characterized by that incompleteness and 
 confusion which attached to astronomical science previous to the im- 
 portant discovery that the laws of the motion of the observer were the 
 key to the obvious appearances of the astronomical Universe. The Mind 
 is a great spiritual eye, revolving in all directions, the conscious Ego 
 within taking note of external phenomena, as the earth is a great 
 Sidereal eye, from which the observer notes the apparently incongruous 
 motions around him. 
 
 In order, then, to the evolution of an exact Science of the Universe, 
 the laws of the observing mind must become known ; and this can only 
 be accomplished, as we have seen, by looking in instead of looking out — 
 in a word, through the Indirect or Eeflective mode of aspecting the 
 subject, in opposition to the Direct or Observational. This truth is 
 gaining recognition among our most advanced thinkers. Mr. Buckle, 
 the author of the "Introduction to the History of Civilization in 
 England," makes the assertion boldly that as yet we know nothing, for 
 the reason that we do not comprehend the connection between the 
 mental and material worlds, or between the external phenomena of the 
 Universe and the Mind which observes them. 
 
 It is evident that a science claiming to be universal cannot properly 
 ignore any domain, much less such an important department as Mind. 
 Most striking among the first applications of Universology is the dis- 
 covery, by its methods, of the fundamental laws which lie at the basis 
 of all thinking and feeling — all mental operation — and the demonstra- 
 tion of the fact that they have a corresponding expression and action in 
 the external Universe. The Mind, as a Microcosm, or Spiritual Universe, 
 repeats, in an inverse and yet exact way, the Macrocosm or Material 
 Universe ; and hence each becomes a gauge by which to measure the 
 
1 
 
 INTRODUCTION. Xlli 
 
 other. It is at this point that the Science takes on the distinctively 
 Deductive character, as contrasted with the Inductive method hereto- 
 fore in vogue among scientists. The Laws of Mind once radically 
 discovered, we are enabled, by their aid, to correlate and harmonize the 
 multifarious and complex phenomena of all external Being, as, by a 
 knowledge of the laws of the earth's motion, we are capable of account- 
 ing for and systematizing the multifarious phenomena presented by 
 the motions observable in the starry heavens. 
 
 The analogy between the discovery of the earth's motion and that 
 of Universology is instructive in yet another particular. The earth's 
 motion was a matter difficult of comprehension by those to whose at- 
 tention the subject was first brought. In fact, it was sharply disputed, 
 and upon quite plausible grounds, reasoning in accordance with all that 
 was previously known on the subject. Any appeal to the ignorant 
 classes, naturally predisposed to doubt, was useless, and the attempt to 
 prove terrestrial revolution from direct observation would have been 
 equally futile. The heavenly bodies apparently revolved daily about 
 the earth ; and it is extremely difficult to establish the conviction that 
 what we see with our own eyes is not absolute and undeniable truth. 
 As the motion of the earth can never be perceived from direct observa- 
 tion, so Universology cannot be apprehended by an appeal to the 
 observation of mere resemblances and differences as they appear con- 
 cretely embodied. It is only by attaining a perception of Law, in its 
 most abstract and necessary aspect, that we can understand the modes 
 of our own thinking ; and then, by applying them to the external uni- 
 verse, prove the correspondence between the all-inclusive domains of 
 Mind and Matter. 
 
 It should be observed that Emanuel Kant makes the same claim 
 which is above expanded and applied to Universology. He, in other 
 words, believed himself to have done substantially for the world of 
 ideas what Copernicus did for the material world in establishing the 
 change from the geocentric to the heliocentric mode of viewing the 
 solar system. The illustration above was chosen as the simplest and 
 most easily intelligible ; but it is not intended to deny the claim of 
 Kant. In the strictness of correspondence, and, subdivisionally, within 
 the Subjective Domain merely, Kant's revolution in Philosophy was, 
 perhaps, more properly the analogue of the discovery of Copernicus ; 
 and the discoveries of Mr. Andrews are then similarly related to those 
 of Kepler and Newton. They supply, in a word, that Exactitication of 
 Law and Unity of System which the mere change of the astronomical 
 standing-point introduced by Copernicus, failed to establish. Charles 
 Fourier also claimed to have repeated the great discovery of Newton in 
 
XIV IXTBODUCTKXN'. 
 
 respect 7 at least, to human society, in his doctrine of Passional Attrac- 
 tion. The detailed examination and adjustment of such claims are 
 not of importance to the present purpose, and may be safely left to the 
 consideration of those who may make a specialty of the subject. The 
 central peculiarity of Universology is undoubtedly the Exactificatwn 
 of Laic — the substitution of the true Scientific character for this class 
 of investigations, in the place of the vague speculations of Philosophy. 
 In a certain concrete sense, Swedenborg has more completely reversed 
 the order or direction of observation than any other thinker, — as ex- 
 pounded in this Basic Outline. 
 
 The essence of all Law is Eelation, and the essence of Eelation — in 
 the largest and most comprehensive statement — is comprised in Like- 
 ness and Difference, or Unity and Variety. The likeness or difference 
 subsisting between any two or more objects may be observed as a single 
 fact; but, as attention is in such case directed mainly toward the 
 objects, the perception of the Relation, as another order of fact, is not 
 fully attained, because it is limited by, or confined to, the circumstances 
 in which it is found. The idea of pure, abstract Eelation — or Relation 
 considered, solely with reference to itself and its intrinsic nature — is some- 
 thing quite different. This can only be attained by disconnecting the Ee- 
 lation from the things related, and considering it separately as a subject 
 of analytical investigation. An illustration of the idea here intended 
 to be conveyed is found in contrasting two branches of the Mathemat- 
 ics — Arithmetic and Algebra. In Arithmetic we deal with dumber 
 principally, although Eelation is necessarily involved to a minor ex- 
 tent ; but as our attention is mainly directed toward numbers, and the 
 quantities represented by them, we do not attend, in our thought, 
 to the Abstract relations existing among them. In Algebra, however, 
 Number drops out of sight, and our task is, pre-eminently, with Eelation. 
 From a relatively concrete realm, peopled by ideal entities, we pass to 
 an abstract one, where the subject of consideration is, not the entities 
 themselves, but that which intervenes between them — the Betweenity 
 of the things. This Betweenity, or Eelation, is actually brought into 
 such prominence in Algebra, and such consideration is bestowed upon 
 it, that its characteristics are explored, analyzed, and named— and 
 named in very simple yet expressive terms. Here for the first time in 
 the history of Science "the Law of Eelations is formulized in any defi- 
 nite and exact way. In the 4- , -, and = of Algebra we have the repre- 
 sentatives of that Aspect of Universal Law applicable to the subject of 
 this particular Science; and as we see that they suffice for all opera- 
 tions in this special department, we may infer, so soon as Universal 
 Analogy is rendered probable, that this is but a single example of a 
 
INTRODUCTION. XV 
 
 Universal Law, destined to be wrought out and formulized in all other 
 domains. Such a Law does exist, and is discovered. The most ab- 
 stract and inclusive statement of that law which can be made, echo- 
 ing in exactitude to the plus, minus, and equation of Algebra, is found 
 in the fundamental terminology of Universology — Unism, Duism, and 
 Trinism. 
 
 The accumulated knowledges of the world, in Science, Philosophy, 
 Religion and Art, will be the material upon which the incipient labors 
 of Universologists will be expended ; but even all this wealth, Induct- 
 ively and Observationally obtained, will be but as a drop in that Ocean 
 of Deductive and demonstrative knowledge which will become the 
 possession of the human race upon the inauguration and prosecution 
 of the legitimate methods of L T niversology. What has been already 
 elaborated by the new method will furnish but a first step in an in- 
 finite progress of pure Deduction in all spheres and domains of human 
 concern. 
 
 Universology, unlike all the Sciences extant, except Logic and the 
 Mathematics, does not depend for its establishment upon grounds of 
 p r obability. The tentative efforts of Science in all other departments, 
 so far as they have aimed at establishing incontrovertible foundations, 
 h sve as yet produced nothing more than a high grade of probability. 
 This arises from the fact that conclusions based upon partial and frag- 
 mentary observations — and all must be fragmentary and partial which 
 do not embrace the entire Universe — must themselves be vitiated by 
 incompleteness or non-inclusiveness ; that is to say, any conclusion 
 dependent upon observations of fleeting and changeful phenomena 
 must ever be insufficient and unsatisfactory ; because we are unable to 
 say that the further observations of to-morrow will not modify, enlarge, 
 or subvert the conclusions of to-day. It is only when we deal with 
 inherent and necessary Law, that we are able to arrive at conclusions 
 ^ hich shall have the force of demonstrable and irrefragable deduction, 
 the very " thus saith the Lord " of absolute and exact science. 
 
 A most important consequence flows from this radical difference be- 
 tween Universology and all fragmentary sciences. The student of 
 Universology becomes thoroughly convinced of the absolute truth of the 
 Science a3 soon as the fundamental statements of its formulae can be 
 made intelligible to his mind. He is, as it were, made instantly aware 
 of the truth — and the ivhole truth, in a certain sense — in respect to the 
 subject, instead of being compelled to wander for years through the 
 mazes of a science whose dicta must necessarily change with every new 
 discovery of a fact. 
 
 Perhaps one of the happiest illustrations as showing the radical dif- 
 
XVI ENTEODUCTIOitf. 
 
 ference between Uniyersology and the Partial Sciences will be found in 
 the contrast between the special senses of Touch and Sight, including 
 the modes and spheres of their operation. The knowledges now ac- 
 cumulated in the world have been obtained by a mental process 
 resembling that in which a blind man procures his information of 
 the world. He must come in contact with every object of investiga- 
 tion, and, after carefully feeling it, examining its shape, quality, size, 
 etc., he notes these characteristics, and proceeds, with patient and 
 plodding step, to the consideration and examination of the next object. 
 Accumulation of facts, and description and classification of natural 
 objects and processes, constitute in the main the knowledge alike of the 
 -blind man and of the scientific world up to the present hour. The 
 scientist is a veritable Gradgrind, and is not disposed to listen to theo- 
 ries or speculation unless based upon precedent or consequent facts. 
 The poiver of comparison between objects and processes, in its clear, 
 full, and normal operation, is reserved, however, for another faculty ; 
 namely, the organ of Sight (mental as well as physical). To the eye 
 of the blind man suddenly gifted with vision, the most prominent and 
 striking fact would not be the objects in creation — with which he has 
 become partially acquainted by laborious and patient investigation 
 through the limited sense of Touch — but the grand, wonderful, and 
 illimitable expanse of light in which all things " live, move, and have 
 their being." He is gifted, for the first time, with the perception of a 
 new medium of Relation between things; it becomes a fact of direct 
 vision with him that all the objects with which he had come in contact 
 have a common matrix of light; and so, by the acquisition of the 
 faculty of Sight, he is put in possession of a means of obtaining knowl- 
 edge quite different in scope and nature from what was his while able 
 only to feel. Those mental faculties corresponding to the special sense 
 of Touch act in a manner correspondingly slow, toiling through end- 
 less turnings and windings towards the acquisition of a full rational 
 conception ; whereas, with the awakening of the mental power of 
 Vision comes the instantaneous rectilinear perception and conviction 
 of the exact aspect of Truth, addressed directly to that faculty of the 
 Mind in such a manner that no further questioning or examination is 
 necessary. 
 
 Again, the domain of Universology holds a position relative to the 
 domains of the Partial Sciences, analogous to that which the domain 
 of Sight holds in its relation to those of the other special senses. It 
 is not to be compared with the others as one of a similar series, or as 
 occupying a grade a little higher or covering an expanse a little greater 
 than that of any other science. It is a domain which is all-inclusive, 
 
INTRODUCTION. XV11 
 
 all-embracing, and all-pervading, as the sunlight — the domain of Sight 
 — includes, embraces, and pervades all objects of special sense in the 
 material world. 
 
 The basis of Universology is not in the accumulation and digestion 
 of phenomena or facts in themselves, but is to be found in the Law of 
 Comparison between them. It will be readily inferred, then, that for 
 the establishment and demonstration of the Science, only the smallest 
 possible modicum of fact is necessary ; as the exhaustive analysis of 
 the relations between any two objects, two facts, or two phenomena will 
 be the statement of the whole Science in its fundamental, abstract, and 
 first-applied aspect. As, in Algebra, x might represent a knoivn or an 
 unknown quantity, and the whole solution take place with equal exact- 
 itude and precision ; so, under the application of Universological law, 
 all questions are resolvable with equal facility whether they relate to 
 the more obvious and external domains of Matter, or to the abstract 
 and less appreciable realms of pure Philosophy and Metaphysics. 
 
 The Mind is the great Spiritual Sun. The Laics of the Mind are the 
 universal Sunlight which illumines all things, and makes them clear. 
 Analogical with the material Sun, the radiations from this Spiritual 
 Centre are cast upon all things in the Universe, bathing them in a 
 glory, a beauty, a claritude so much greater than those of the external 
 Sun as the Spiritual is higher in rank than the Material. Nothing 
 can be truly known except as the light of this ineffably brilliant orb is 
 shed upon it ; and all things Tcnowable in the Universe partake of the 
 nature of the Mind which knows, in like manner, as all things visible 
 in the material Universe are penetrated and permeated with the prin- 
 ciple of external light. It is in these subjective Laws of the Mmd, 
 then, that we are to seek the ultimate explanation of all phenomena 
 external to it, as in the reflex fact of the earth's motion was found the 
 solution of the complex astronomical phenomena which before per- 
 plexed and deceived us. 
 
 A thousand illustrations of the application of Universological Law 
 might be made, and will be made under the proper circumstances. 
 This is not the occasion for an exhaustive analysis of the subject. The 
 effort has been rather to indicate what the Science is — to talk about it 
 — than to teach its principles in any exact manner. That labor is remit- 
 ted to the text-books and lecture-rooms of the University. The Laws 
 of the Universe in detail of manifestation are too numerous to be 
 caught and imprisoned in any single formula of expression, whether 
 of Language or of Art. Absolutely simple in their origin, yet infilling 
 all forms of Being, outworking through all modes and structures, pro- 
 nouncing themselves in all Existence, from the minutest atom to the 
 
 2 
 
XV111 LNTEODUCTIOIN'. 
 
 grandest world, they demand an Infinity of Space and an Eternity of 
 Time for their full and sufficient display. True, owing to the primi- 
 tive simplicity, we find in each and every form, mode, and molecule in 
 the Universe the same, identical, regulating Principle, and all we need 
 is the mental iactus eruditus to be able to detect its presence and sim- 
 ple grandeur amid the myriad variant forms through which it speaks ; 
 yet the vastness of their variety, in evolution, precludes the possibility 
 of any adequate simple treatment of the subject. 
 
 It is proper to notice here one of the more immediate and important 
 results of the application of the Science ; namely, the discovery of a 
 Scientifically constructed Universal Language. The necessity for such 
 a language, as one of the exigencies of the Science, is patent, as, with- 
 out a Universal Language, Universal Science would be destitute of its 
 proper or adequate Terminology. I can do no better at present, to 
 illustrate this very interesting branch of the subject, than to quote a 
 single passage from an unpublished work introductory to the New 
 Universal Language. I conform, in the extract given below, to the 
 typographical dress which is one of the peculiarities of the style in 
 which Mr. Andrews chooses to convey his ideas ; and I refer the reader, 
 for the justification of his method, for his purposes, to the Commen- 
 tary beginning upon the second page of the body of this work (Text 3), 
 where the subject is fully discussed. 
 
 " The Lingual Alphabet contains the Vowels and Diphthongs, Con- 
 sonants and Ambigu's which enter into the construction of the Uni- 
 versal Language, together with the Meaning with which each Sound 
 of the Human Voice is discovered, by the most fundamental Analysis, 
 
 TO BE INTRINSICALLY AND INHERENTLY LOADED BY NATURE HER- 
 SELF. These few Meanings of the Alphabetic Sounds of the Voice 
 are discovered to be the Primary Elements of All Possible 
 Thought, and, at the same time, to correspond with or exactly to repeat 
 the Primary Elements of All Possible Being and All Possi- 
 ble Moyement in Nature herself; so that this mere handful of 
 Meanings constitutes, in turn, 1. the Ideological Alphabet, or 
 Alphabet of Ideas; and, 2. (by correspondence) the Ontological 
 and Logical Alphabets (or the Alphabets of Eealities and Laws) in 
 the Universe at large. In other words, the Alphabet of the New Lan- 
 guage is, in a sense, the Alphabet of Universology, and, in fine, the 
 Alphabet of the Elementary Constituents of the Universe itself. 
 
 " It results from these Discoveries that, by the Combinations of these 
 few Letters (or Sounds) into Words — the Process of Word-building — 
 the precisely correspondiny combinations of the Primitive Elements of 
 Thought into Simple and Compound Thoughts are represented; and 
 
INTRODUCTION. XIX 
 
 also the Corresponding Combinations of the Primary Realities and 
 Principles or Laws of Being, into Concrete Objects and Movements, and 
 Systems of Objects and Movements, in the External World. The 
 "Words so compounded of Elementary Sounds are then, by a necessary 
 consequence, loaded with the precise amount of Meaning contained in 
 the Thoughts compounded of the particular Elements of Thought 
 represented by the Sounds — the corresponding Elements of Speech. 
 These compound Words and Thoughts correspond, again, in turn, with 
 Things and Operations and Systems in Nature, compounded in like 
 manner of Primary Realities or Elements of Reality (Proto-Pragmata) 
 and of First Principles and Laws, — the Elements of Being. The System 
 of Normal Human Speech, the System of Thoughts in the Mind, and 
 the System of Things and Operations in the World at large, are found 
 to be naturally evolved from the same starting-points, in divergent radii 
 of development ; furnishing a panorama of the Universe seen in the 
 structure of Language. 
 
 " The understanding of the Law of this Development pertains to the 
 newly discovered and immense Science of Universology." 
 
 These abstruse statements of the incipient aspects of the subject 
 must doubtless seem somewhat vague and inconclusive to the appre- 
 hension of the reader; and no proper appreciation of the tremen- 
 dous consequences flowing from such a discovery will, at once, arise 
 in the mind. But consider what must be its results! We have 
 placed in our hands, for the first time, the Law in all domains and 
 spheres of the mental and material Universe. And what does this 
 involve ? Instead of groping our way in darkness in the investigation 
 of the phenomena of the Universe, we have a true and sure guide to 
 point the way and lead to the realization of our highest aspirations. 
 In the Scientific World, all investigation, instead of being carried on 
 sporadically and in an isolated manner as hitherto will be conducted 
 upon a certain, well-defined, and unitary plan, in accordance with 
 which the whole Scientific World will act with one purpose, having a 
 common chart by which to be guided and governed. In the industrial 
 activities of the Race, the same unity and concord of action will be 
 achieved, whereby the whole Earth will be beautified and rendered habit- 
 able by the labor of a Collective Humanity directed by a knowledge 
 of Universal Laws; men not, as now, conflicting with and neutral- 
 izing each other's efforts by the chaotic multiplicity of the antagonistic 
 plans and objects which they pursue. In the Social World, a common 
 law of Societary relations will bring into harmony the contending 
 interests of communities and nations, who will render obedience to it 
 with the same promptness and alacrity with which they now observe 
 
XX ENTEODUCTION. 
 
 laws discovered and applied in minor spheres, as, for instance, loco- 
 motion and the transmission of intelligence. The great international 
 questions which agitate the world will be discussed in the light of uni- 
 versal principles, and will be decided by the fiat of an exact science, 
 from which there will be no desire to appeal. In the Eeligious Sphere, 
 the solution of those knotty problems which have heretofore vexed the 
 souls of men will be rendered clear as the sun at noon-day ; and all 
 contention, strife, and misunderstanding on theological, moral, and 
 ethical questions will be forever dissipated by a scientific knowledge of 
 the Law, and, so to speak, of the Aim and Plan of the Creation, super- 
 added to all that the religious and prophetic intuition, inspired or un- 
 inspired, has revealed in the past. 
 
 And this is not all. The Great Science will not only furnish the 
 underlying rule of conduct in all these separate domains ; it will also 
 supply the Law of their inter-relations ; — so that order and regularity 
 will be introduced not only into each special domain ly itself; but a 
 great compound, universal harmony will be evolved by the combina- 
 tion and co-operation of them all in one grand whole. In a word, the 
 same law will be universal in its application ; and what will be true of 
 the parts will be true of the whole. Thus the student in any par- 
 ticular department will be obtaining a knowledge, not merely of his 
 specialty, but of the law of all specialties, and also of their combination 
 in one compound aggregate. The physical, mental, moral, and spirit- 
 ual relations of men will be placed upon a clear, well-defined, eternal 
 foundation of truth and justice; and all that is noble, refined, and 
 beautiful in the innate constitution of man will have free scope to 
 develop under the influences, tendencies, and aspirations which God 
 has implanted in his being. To include all in one word, we shall 
 know in an absolute sense what is right and true and good, instead of 
 supposing and opining, as now. M. A. Clancy. 
 
 n. 
 
 Taper by Mr. Freeland—fMay, ?866). 
 
 Having been requested to furnish for publication a statement of the 
 character, and of my estimate of the value of the New Scientific La- 
 bors whose First or Fundamental Principles are herein exhibited by 
 the Discoverer, I offer, as most appropriate for the purpose in view, the 
 following brief and cursory notice issued by myself in the form of a 
 Circular Letter in May, 1862, as the original public announcement of 
 this most important Discovery. 
 
INTRODUCTION. XXI 
 
 New Yoitx, May 1st, 18G3. 
 A new Scientific Discovery, of immense scope and importance, has 
 recently been completed in New York City. 
 
 The Science is of such magnitude and character that the discoverer 
 feels justified in bestowing upon it the name of Uktiversology, or the 
 Science of the Universe. It is the Science of the Universe, as a whole, 
 and of the correlation of its parts and principles, in the same precise 
 sense as that in which Geometry is the Science of the admeasurement 
 of extension and form, or Astronomy of the relations of the heavenly 
 bodies. It is the discovery and complete elucidation of those back- 
 lying and universal Principles, in the nature of things, which are 
 everywhere suspected, as it were, to exist, but which have never been 
 heretofore Scientifically discovered and proven ; Principles which have 
 given rise to dreamy, misty theories of Universal Analogy, precisely 
 because, on the one hand, they are essentially true and universal, 
 and are therefore constantly recurring to all observers ; and because, 
 on the other hand, they remained still undiscovered, or latent, so to 
 speak, relatively to the human mind. These Principles are brought 
 out, by this Discovery, into their plenitude and exactness, in the 
 strictest sense of these terms. 
 
 In other words, the discovery is that of a Science, or rather the 
 Science of Universal Analogy; not in that vague way in which such 
 an idea has been dogmatized, out of the intuition, by Oken, Fourier, 
 Swedenborg, for example ; but as a veritable Scientific Discovery of a 
 new exact Science, and the greatest immeasurably of all the Sciences. 
 It is the Science of Universal Principles, and distributes, not only all 
 the Sciences, and consequently all the Departments of Being among 
 themselves, but enters directly into the body of each special Science, 
 and distributes all the particulars within every Domain. 
 
 It is, therefore, in one sense, the one and only Science, of which all 
 other Sciences, whether physical or mental, are only twigs or branches ; 
 but, in another sense, it is only the central Science, from which all the 
 special Sciences are, in the nature of things, derived, and to which they 
 must of necessity relate and adjust themselves, in order to their own 
 perfection. In still another sense, or in addition to all this, it is the 
 introduction of a new Scientific Method and Epoch ; the furnishing 
 of a genuine and legitimate method of Deduction, as a guide for all 
 future scientific investigations, in all Departments whatsoever ; not, 
 however, to the disparagement or exclusion of observation and the con- 
 tinued induction of minor laws. 
 
 Auguste Comte has thought it necessary to guard himself from the 
 imputation of so visionary a belief as that of the possible discovery of 
 
XX11 IjSTKODUCTKXN'. 
 
 a Unitary Law in Science, to which all the phenomena of the Universe 
 can be ultimately referred. He nevertheless says : " The ultimate per- 
 fection of the Positive [or Exact Scientific] System would be (if such 
 perfection could be hoped for) to represent all phenomena as particular 
 aspects of a single general fact; — such as Gravitation, for instance." 
 The value of the tendency towards Unity is also expressed in the 
 following sentence : " However impossible may be the aim to reduce 
 the phenomena of the respective Sciences to a single law, supreme in 
 each, this should be the aim of philosophers, as it is only the imperfec- 
 tion of our knowledge which prevents its accomplishment. TJie perfec- 
 tion of a Science is in exact proportion to its approach to this con- 
 summation." 
 
 Agassiz, in his notice of Oken's System of the Classification of the 
 Animal Kingdom, judiciously observes (quoting from memory), " we 
 do not yet sufficiently understand the Law of Analogy to make it the 
 basis of our distributions." There is. here an implication that such a 
 Law exists and is awaiting discovery. The idea is confirmed by the 
 following remark, taken from the article of the same distinguished 
 Scientist in the late February number of the Atlantic Monthly : "The 
 time has come when Scientific truth must cease to be the property of 
 the few, when it must be woven into the common life of the world ; 
 for we have reached the point where the results of Science touch the 
 very problem of existence, and all men listen for the solving of that mys- 
 tery. When it will come, and how, none can say ; but this much, at 
 least, is certain, that all our researches are leading up to that question, 
 and mankind will never rest till it is answered." 
 
 Prof. Peirce, of Cambridge, in his Suggestions of Analogy in refer- 
 ence to the arrangement of the leaves of a plant on its axis, of the 
 spines of a shell, and of the planets around the sun, seems to be feeling 
 out in the direction of the discovery of such a Unitary Law. 
 
 Precisely this Law, which Auguste Comte deems it visionary to 
 believe in the possibility of discovering, which Prof. Agassiz seems 
 confidently to expect will be discovered at no distant day, and the 
 existence of which is strikingly confirmed by the observations of Prof. 
 Peirce, is now matter of actual discovery, as capable of demonstration 
 as any problem of Geometry. It will supply to the Naturalist, com- 
 pletely and with perfect certainty and beauty, those Laws of Classifica- 
 tion towards the attainment of which modern scientific labors have 
 been directed ; while it will clearly, unerringly, and satisfactorily solve 
 that "mystery," "for the solving" of which "all men listen." It will 
 demonstrate to the Mathematician the identity of the Laws which per- 
 vade his own sphere with those which pervade every other department 
 
INTRODUCTION. XX111 
 
 of the Universe, and exhibit to him the nature of that Law in accord- 
 ance with which all the phenomena of the Universe are distributed. 
 
 The Science of Ukiversology is based, then, upon the discovery 
 of the Law of Analogy, which, while it unifies all knowledge, also 
 points out and demonstrates the particular place of each fact in the 
 broad Generalization, and the relation it bears to all other facts, 
 considered either separately or as a whole. More exactly, while the 
 Science commences in the broadest and most inclusive observational 
 Generalizations, it proceeds from these downwards to the most com- 
 plete and fundamental analysis. By this analysis, it discovers and 
 establishes the equally broad and universal abstract Generalizations 
 which furnish the Unitary Law and its primitive branches. From 
 this analysis it again proceeds upwards to the scientific synthesis of the 
 Universe, supplying the most complete and detailed classification of 
 the particulars, in each Department of Being, carrying Scientific pre- 
 cision into the minutest details of all the Sciences, and is capable of 
 giving the rationale even of the shape of shells on the sea-shore and 
 of the colors of the autumn forest. 
 
 It is, therefore, the Science of the Laws of Order and Harmony 
 as they exist in the Universe at large, in consonance with which all 
 human affairs must be conducted in order to secure true and practical 
 concord and the most perfect results. Commencing in the Mathe- 
 matics, and ascending gradually through the whole range of the Sci- 
 ences to the topmost ones — Sociology and Theology — it shows the 
 Principles at the base of each of these seemingly different Sciences to 
 be the same, and demonstrates, with the clearness and exactitude of 
 Geometry, the identity of all the Laws pervading each of them. Uni- 
 versology is therefore the complete Scientific demonstration of that 
 Universal Unity of Plan in the Universe which Fourier vaguely theo- 
 rized and confusedly attempted to explain. The multitude of the Sci- 
 ences are to it what the distinct parts of the body — head, arms, legs, 
 fingers, toes, etc. — are to the body as a Unit or Whole. It is a Science 
 linking together, and including within itself, all the Sciences now 
 known, and numerous others which will be unfolded by it. It may 
 be viewed, therefore, both as a grand, all-inclusive Science, and as a 
 new and comprehensive Scientific Method. 
 
 Still another aspect may be presented of the subject. Agassiz, in the 
 article already quoted from, says : " Yet believing, as I do, that classi- 
 fication, rightly understood, means simply the creative plan of God as 
 expressed in organic forms" etc.; and again: "If, then, the results of 
 Science are of such general interest for the human race ; if they are 
 gradually interpreting the purposes of the Deity in creation and the 
 
XXIV INTRODUCTION. 
 
 relation of man to all the past, — then it is well that all should share in 
 its teachings," etc. 
 
 Looking at Univeksology from the same point of view in which 
 this celebrated Xaturalist here regards Classification, we may announce 
 it as the complete discovery and perfect interpretation of " the purposes 
 of the Deity in creation" and the entire unfolding of "the creative plan 
 of God," not only as expressed in " organic forms," but as involved in 
 every Sphere of Thought and Being in the Universe of Matter and of 
 Mind. To state this in another way : Certain Fundamental Laws are 
 found to exist in accordance with which the Phenomena of every De- 
 partment of the Universe are evolved. In the Domain of Mathematics, 
 they take the form which the nature of that Science demands ; in that 
 of Astronomy, they are wrought out in conformity with the conditions 
 imposed upon them by the nature of the material in which they are 
 expressed; somewhat in the same manner as the same architectural 
 plan is modified, according as it appears in wood, in brick, in iron, or in 
 stone. In Chemistry, in the Mineral, the Vegetable, the Animal King- 
 doms, in the Science of Mind, and elsewhere, Uxiyeesally, these 
 same Fundamental Laws re-appear like an echo, modified, in their 
 manifestation merely, by the nature of each individual case, but con- 
 stituting, when revealed by the discovery of their identity, the basis of 
 the new Science of Uxiyersology. 
 
 Such a discovery, involving, as it must, events the most important, 
 calls more loudly upon the attention of the Scientific Man, the Thinker, 
 and the Practical Man, interested in the Progress of the Human Race, 
 than any other. Through the portals of this Science we are about 
 entering upon the most tremendous revolution in Science, in Govern- 
 ment, in Theology, in Political Economy, in Art, in Practical Life, 
 which the world has ever witnessed. Such a movement will require 
 the co-operative labors of all Scientific men in the future, to trace out 
 in their several Departments the particular operations of Laws which, 
 in their generality, will be, from an early day, the common intellectual 
 wealth of all intelligent minds ; and the aggregate labors of practical 
 men, in all spheres, to apply these Laws, thus developed, to the various 
 constructions and activities of every-day life. 
 
 In Prof. WhewelTs "'History of the Inductive Sciences," in dis- 
 cussing the philosophical speculations of Pythagoras concerning num- 
 bers (Vol. I. p. 78, Am. Ed.), occurs the following statement, which 
 gives a glimpse, almost the only one found anywhere in the books, of 
 the actual method of investigation which has led to the accomplish- 
 ment of this great discovery : " It has been observed by a distinguished 
 modern scholar (ThhiwalTs Hist. Gr. II. 142) that the place which 
 
IXTKODUCTION. XXV 
 
 Pythagoras ascribed to his numbers is intelligible only by supposing 
 that he confounded, first, a Numerical Unit with a Geometrical Point, 
 and, then, this with a Material Atom." . . . 
 
 " The Pythagorean love of Numerical Speculations might have been 
 combined with the doctrine of Atoms, and the combination might have 
 led to results well worth notice. But, so far as we are aware, no such 
 combination was attempted in the ancient schools of Philosophy, and 
 perhaps we, of the present day, are only just beginning to perceive, 
 through the disclosures of Chemistry and Crystallography, the impor- 
 tance of such a line of inquiry." 
 
 The discoverer of Uxiyersology is Mr. S. P. Axdeews, a Member 
 of the American Academy of Arts and Sciences, the American Eth- 
 nological Society, etc.; Author of Discoveries in Chinese, etc. A 
 somewhat inaccurate list of his works, heretofore published, will be 
 found in Allibone's Dictionary of Authors, and in Tnibner's Biblio- 
 graphical Guide to American Literature. 
 
 Somewhat more than two (now six) years ago my attention was 
 called to the fact that such a discovery was being made, and I was 
 invited to a critical examination of its Principles. A thorough in- 
 vestigation of the subject fully confirmed in my mind the claims of 
 the discoverer. During the two (now six) years past I have been 
 engaged in, and wholly devoted to, collaboration in the development 
 of the Science, with Mr. Andrews and a small number of investiga- 
 tors, whom his discovery has gathered about him, as assistants, and 
 who constitute already the nucleus of a working University in the 
 establishment of the Science and its application to the various Branches 
 of the Scientific Domain. I have now taken upon myself the labor of 
 preparing this incipient statement of the subject, for the purpose of 
 bringing it before the attention of leading minds in the Scientific, 
 Religious, and Practical Spheres. 
 
 Cuvier, in speaking of the Progress of the Sciences, makes use 
 (translating freely) of the following expressions : " "We have seen them 
 [the Sciences] if not positively acting as the creators of human society, 
 at least being developed along with it, and conferring upon it succes- 
 sively all its increased enjoyments, sometimes even revolutionizing 
 completely their elements or the methods of their realization ; so that, 
 from what the Sciences have done hitherto, it is not difficult to foretell, 
 in some measure, what they must be destined to accomplish in the 
 future." 
 
 There is, then, sufficient basis for a general interest, on the part of all 
 persons, in the early announcement and popular introduction of any 
 great Scientific Discovery. The present Circular Letter is designed, how- 
 
XXVI INTRODUCTION. 
 
 ever, for such persons only as are supposed, from their public reputa- 
 tion or from personal knowledge of them, to have a more than usual 
 interest in all that concerns the progress and "well-being of the Eace, 
 intellectually, materially, or morally. 
 
 Should any persons, to whom this Circular Letter may come, find 
 the statements contained in it interesting to such a degree that further 
 information is desired on the subject, such individuals are requested to 
 communicate with me to that effect, and I will, from time to time, 
 keep them advised of the progress of its development and publication ; 
 and will, so far as practicable, afford them facilities for ascertaining 
 how, and in what degree, the discovery may subserve their intellectual 
 or practical wants, and how they, in turn, may aid in its rapid diffusion 
 and enlarged usefulness in the world. (1) 
 
 Edwabd B. Freeland. 
 
 in. 
 
 (Paper by Mr. IToyle. 
 
 In order to estimate and rightly to describe the new Science of Uni- 
 versology, an amount and variety of information would be required (in 
 addition to a comprehensive knowledge of the Science itself, as such), 
 of which few, indeed, even among the learned, are possessed. To ren- 
 der but scant justice to a theme so vast, with all the advantages which 
 a familiarity with extant knowledges and a ready facility of expression 
 could afford, it would be necessary to devote years instead of hours, 
 and volumes rather than pages, to its elucidation. 
 
 With this prefatory disclaimer of any attempt to exemplify, except 
 proximately and most imperfectly, the scope and excellence of the 
 Science, it will be the purpose of this paper briefly to advert to some 
 of its more salient points and prevailing characteristics ; and, by a pre- 
 sentation of the results which must supervene on its application in 
 certain departments of human activity, to induce earnest inquiry con- 
 cerning a discovery so long vaguely anticipated, and so immensely im- 
 portant in its bearing on the destiny of the Eace. 
 
 Based on Principles evolved from an analysis, more subtle and 
 thorough than any heretofore instituted, into the constituent Elements 
 of Thought and of Things, as they interpenetrate all Domains of 
 Being whatsoever ; establishing a relation between spheres of investiga- 
 tion hitherto deemed radically distinct, and introducing a Unified Sys- 
 
 (1) This arrangement is not now applicable, and all Communications of the kind should be addressed 
 to me personally, until further notice. — S. P. A. (18G8). 
 
INTRODUCTION. XXVU 
 
 tern of Knowledge, — this Science sweeps from realm to realm of the 
 material and spiritual Universe, unlocking the secrets and classifying 
 the phenomena of each, with a certainty and exactness limited only by 
 the capacity of the philosophic explorer to apply its principles and 
 interpret its indications. 
 
 In the Department of Language these principles furnish the neces- 
 sary data for the elaboration of an entirely new form of speech based 
 on the inherent meaning of Sounds, This language will be concise, 
 regular, and euphonious. It will possess a capacity for expression 
 infinitely minute, and as infinitely varied as the impressions, whether 
 mental or objective, which the human mind is capable of receiving. 
 Its acquisition includes and — from the Scientific Analogy which links 
 each domain of Being with the rest — even necessitates the simultaneous 
 and easy acquisition of the Laws, Classification, and Details of all other 
 spheres. Whilst in a sense complete in itself, it will be eminently 
 adaptive to existent methods of Speech, and thus capable of acting 
 mediatorially during the process of its general diffusion in the world, 
 by the gradual fusion of all existing languages into each other. Its 
 excellences are so apparent on examination, that it must eventually be 
 adopted as the vehicle of, at least, all technical and scientific inter- 
 course, if indeed it be not finally received as the Grand Universal Ver- 
 nacular of the World. 
 
 Tracing the application of this Basic Science in another Domain, we 
 find it disclosing a system of Ordinal Mathematics as magnificent as its 
 Cardinal Counterpart, but hitherto unthought of. It promises to 
 remodel and vastly to simplify both the System of Numeration and of 
 Calculation. It inaugurates a new and immensely exact and extensive 
 Science of Morphology. In its Language, just adverted to, it provides 
 a Technical and inter-related Vocabulary for all known, and many as 
 yet popularly unrecognized, departments of human research. In the 
 political sphere it demonstrates what are the Principles of a True Form 
 of Government, under whose iEgis the liberties of the people will be 
 perfectly conserved, while they will gladly render unbounded allegiance 
 to their Chief or Chiefs. Within the domains of Social Economy, 
 Ethics, and Theology, it will educe an Integral System of Order, 
 Morality, and Religious Doctrine which in the Past has been instinct- 
 ively felt after, but which, prior to the discovery of the Grand Ele- 
 mentary Principles of Universology, could never be attained, — a System 
 as conservative of the underlying Spirit of all the Sanctities of the 
 Past, as it is startling and far-reaching in new Scientific Revelations 
 allied to the Present and the Future. It is, in short, potent in all 
 realms. The Priest, the Scientist, the Statesman, and the Idealist of 
 
XXV1U ESTK0DUCTI03". 
 
 the Future, must all be cognizant of its axioms ; for, with the same 
 readiness, it interprets Prophecy and unveils the mysteries of Nature, 
 of Government, and of Art. 
 
 First discovering and then demonstrating the Paradoxical Nature or 
 Essential Oppositeness of basic Truth in its origins, Uuiversology ac- 
 cepts as equally true, in an absolute sense, Principles of divergent 
 tendency ; inclusive, in the ultimate of this acceptance, of statements 
 whose relations are directly antithetical or polar. In other words, it 
 admits and proves the Eightness of fundamental Positivisms, or affirm- 
 ative statements, even where they are diametrically opposed. It is the 
 province of the New Philosophy of Integralism scientifically to adjust 
 the relationship of these fractional truths ; and, from components dif- 
 fering, in all degrees from mere divergence of drift to perfect antithesis, 
 to elaborate the Grand Composite Truth, which, while it both includes 
 and rests upon all the others, alone possesses the attribute of Whole- 
 ness, (or Holiness), which results from the perfect S}Tnmetrical adjust- 
 ment and inter-dependence of the parts in their relations to all the rest. 
 As there must be two antipodal points in the shortest straight line ; 
 as it requires two opposed radii to form a diameter, or two differing 
 hemispheres in the formation of a globe, and so ad infinitum, — so it is 
 found that a simple truth or principle requires to be counterparted by 
 its opposite for the evolvement of a Higher Truth and a more compre- 
 hensive Unity. This discovery alone is of immense value ; and, con- 
 joined with a thousand others of similar importance resulting from 
 Universological Bases, marks an epoch in the development of the intel- 
 lectual and spiritual faculties of the race, which will remain as a crisis- 
 event or notable way-mark in the path of Progress throughout all time. 
 
 With the Evolution of this Science is inaugurated, if I mistake not, 
 a new era in the history of the world, and one transcending, in the 
 importance of its results, any by which it has been preceded. It pos- 
 sesses potency sufficient, under enlightened direction, peacefully and 
 beneficently to revolutionize the world in all its domains, whether 
 Ideal, Physical, Social, Moral, Political, or Eeligious; and the results 
 of its application, in the solution of Problems within these departments 
 of Being, will exceed those heretofore attained by blind effort merely, 
 in proportion to the power of achievement which methods of Scientific 
 Exactitude possess over the incertitude and failure of perpetual guess- 
 ing and believing. It is, in fine, the Sublime Expounder of the Uni- 
 verse of God ; and the means of the eventual introduction of the Race 
 to a Paradisaic Existence whose pleasures will transcend the highest 
 imaginings of so-called Utopian dreamers. 
 
 Dayid Hoyle. 
 
INTEODUCTIOK. XXIX 
 
 IV. 
 
 tPaper by Mr. Nevins. 
 
 The Infinite Spirit that made all things has left it to the same Spirit 
 incarnated in Man to solve all intricacies of Life and Destiny, with 
 such Revelations from time to time as are adapted to his mental and 
 spiritual conditions in aid of his own inherent intellectual powers. 
 The final Atonement (at-one-ment) or Reconciliation of God and 
 Man must therefore be by means of the thorough accordance of Reve- 
 lation and Reason ; the one addressed principally to those automatic or 
 unconscious powers of the Mind, which, like the involuntary forces 
 of the Body, predominate in the infancy of the Race ; the other, the 
 product of the determined use of the Consciousness and "Will, externally 
 observant or else " self-searching with an introverted eye," discovering 
 their own capacities, and re-directing them upon the outward Creation, 
 — or Nature, which will ultimately be plastic to the thought and work 
 of a completed Humanity. 
 
 The great and good minds of all Time have accepted, with more or 
 less clearness of perception, this Problem of the ages, aptly symbolized 
 in the Fable of the Sphynx, and have devoted their lives to aid in its 
 solution. To their noble endeavors we owe what most illustrates the 
 History of the Past, that vast accumulation of Philosophic Speculation, 
 Scientific Knowledge, and Practical Example, which, especially since 
 the invention of the printing-press, has become a permanent and inde- 
 structible Treasury of Thought. Nothing now but the destruction of 
 the planet by some convulsion of Nature can seemingly prevent this 
 ultimate consummation. 
 
 In this nineteenth century wonderful events of essential significance 
 to the philosophic observer are realizing the prophetic hopes of the 
 Past, as if the dream of the ages were about to be fulfilled, and Astraea 
 to return to the home from which she was driven by the vices, folly, 
 and strife of men. 
 
 But hitherto this improvement has been almost wholly fortuitous, 
 without organization or method, with only so much of definite pur- 
 pose as proceeds from individual inspiration or sectarian interests. 
 
 The two great potencies of Progress — Science and the Church — have 
 been at war with each other, the one devoting itself wholly to the 
 material, and the other almost entirely to the supposed spiritual inter- 
 ests of Man ; neither suspecting, apparently, that these are identical, 
 even as Body and Spirit are one, and that they cannot be divided with 
 impunity to either. 
 
XXX rNTKODUCTKXN'. 
 
 It must appear to all who think, that the time has arrived when this 
 opposition should cease; and that these two Representative Powers of 
 the Race, in the exercise of their two highest attributes, Charity and 
 Largeness of Thought, should combine for the furtherance of the 
 great object — the well-being of Humanity — which both claim to have 
 in view. 
 
 But only by means of a Science which demonstrates the Truths of 
 Religion, and of a Religion which accepts the demonstrations of Sci- 
 ence, can the whole thought and purpose of all earnest and sincere 
 men be concentrated into such a focal determination as will install a 
 new and progressive era. Universology, or the Science of the Corre- 
 spondential or Analogical Relations of Mind and Matter, claims, and, as 
 it seems to the writer of this, with justice, to accomplish this latest, 
 greatest work of human thought. This then is that Universal Science 
 or Prima Philosophia, the discovery of which is the turning-point in 
 the History of Destiny, as predicted and foreshadowed by Poetry and 
 Prophecy — that Science which the boldest reasoners of the Past have 
 seen to be a necessity of the Future ; of which the greatest minds of 
 the Greeks felt and saw the possibility ; the idea of which inspired the 
 two Bacons; a glimmer of whose distant lustre illumined the great 
 perceptive powers of Newton, and the dawn of which the best Scien- 
 tific Thinkers of the present age have perceived. 
 
 Man lives in two Worlds, — a world of outward perception, and an- 
 other of inward apprehension ; and these two reflect each other, as in 
 a drop of rain, falling through the atmosphere, is mirrored all sur- 
 rounding space. It is this mystic relation between the Soul of Man 
 and visible Nature which has furnished the symbolism of all Mythol- 
 ogies, and the materials of Poetry, — Man worshipping his Ideal Self in 
 the images reflected upon the retina. " The eye sees what the eye 
 brings means of seeing," says Carlyle. Not in nature, but in the 
 thought of Man, is all the Beauty ; and Matter is but a lifeless mass 
 except as it illustrates the passions, powers, and purposes of the Human 
 Spirit. Wordsworth has, in the following lines, expressed with great 
 beauty this doubleness of meaning in Nature : 
 
 Yes, it was the Mountain Echo, 
 
 Solitary, clear, profound, 
 Answering to the shouting Cuckoo, 
 
 Giving to her sound for sound I 
 
 Unsolicited reply 
 
 To a babbling wanderer sent ; 
 Like her ordinary cry, 
 
 Like — but oh, how different I 
 
INTRODUCTION. XXXI 
 
 Hears not also mortal Life ? 
 
 Hear not we, unthinking creatures ; 
 Slaves of Folly, Love, or Strife, 
 
 Voices of two different Natures ? 
 
 Ha\re not we two ? yes, we have 
 
 Answers and we know not whence ; 
 Echoes from beyond the grave, 
 
 Recognized intelligence ! 
 
 Often as thy inward ear 
 
 Catches such rebounds, beware, — 
 Listen, ponder, hold them dear ; 
 
 For of God, — of God they are ! (1) 
 
 This thought, so familiar to Poetry, has always been jealously looked 
 upon by Science, though every profane thinker, whether Philosopher, 
 Poet, or Scientific Theorist, has felt that by means of this mysterious 
 Analogy, this promoter of Association and wakener of Memory, all his 
 greatest thoughts were obtained ; that in this region of mental percep- 
 tion lies that reconciliation of the Real and the Ideal, which to the 
 man of genius or keen sensibilities is the only refuge from the painful 
 necessities of transient existence. "Mnemosyne," says the ancient 
 Fable, " is the Mother of the Muses, but Jupiter is the Father." 
 
 To the determined patience, careful research, and indomitable per- 
 severance of the author of this volume we owe it that this dream of the 
 Poet is turned into a positive and scientific reality, as Puck's boasted 
 girdle of the Earth has been substantiated in the Magnetic Telegraph, 
 and as the Afrite of the Arabian Tales has been outdone by the modern 
 Locomotive. The wildest fancies may now furnish the careful scien- 
 tific thinker the basis of undoubted deduction ; and intuition and in- 
 tellection, imagination and reason, suggestion and ratiocination, Reli- 
 gion and Science, like the different parts in Music, join together in 
 producing on Earth the Harmony of the Spheres. 
 
 The Human Soul in all ages has aspired to a Heaven which, in view 
 of the intolerable discrepancies of life upon this Planet, has been refer- 
 red to a Future Existence. But it has never been denied that all the 
 materials of a Heaven exist upon this Earth, and such a Heaven is 
 positively promised in Revelation. That the realization of this promise 
 is to be brought about by the exertion of man's rational faculties, can 
 hardly, it seems to me, be doubted ; the whole aim of Inspiration hav- 
 
 (1) Poems of the Imagination, p. 83. 
 
XXX11 INTRODUCTION. 
 
 ing been symbolically to suggest, rather than scientifically to teach. A 
 Universal Philosophy, and its absolute application in a Positive Science, 
 whose demonstrations shall be beyond the reach of question, must be 
 the preliminary theoretical step. The tools must first be furnished 
 with which the work is to be done. Such is Universology, the Science 
 of the Whole Universe, or the Positive and Eational Eevelation of the 
 Organic Laws of Thought and Being by means of their Correspond- 
 ence, or of the Grand Pervading Analogies between them. 
 
 To minds of a certain class — familiar with, and up to the thought of 
 the age — accustomed to large generalizations, and to what is called in 
 Law, " Circumstantial Evidence," or what may be indicated under the 
 name of Dramatic Probability, called by Edgar A. Poe " Consistency," 
 that accordance with Truth which no Art can imitate, — the general 
 scope and tenor of this Book will be its own justification and proof; 
 and I predict, they will find in it, as I have done, the means of explain- 
 ing the heretofore inexplicable, and of reducing mental chaos to orderly 
 arrangement, and also a method of concentrating their faculties in 
 any desired direction, which they have never before possessed. It is 
 the first attempt, within my reading, at a Mathematics of Metaphysics, 
 and at the reduction of the great Mystery of the Trinity, the Attribute 
 of the Godhead, and the Law by which His Personality is expressed in 
 Nature, to (as far as that is possible as mere Science) a simple Arith- 
 metical Problem. To those who will accept nothing but as it is logic- 
 ally proven, this Book offers a chain of the most cautious reasonings, 
 and, after establishing a new and infallible method of deduction, piles 
 proof upon proof, and adduces analogy upon analogy, all governed by 
 the great Law of Trigrade Evolution, which is the foundation of the 
 Science, and which is so accordant with the processes of reason and 
 the suggestions of intuition, that the closest of such thinkers, however 
 often he may demur to the statements of the author, will find that he 
 does so, if he carefully examine his train of thought, by the same 
 method of ratiocination supplied by the Science itself; the difference 
 of conclusion arising mostly from a natural chariness to admit proposi- 
 tions so subversive of preconceived opinions. 
 
 The Plan of the Book, as a Work of Art, furnishes an admirable 
 illustration of the application and use of the Science it is designed to 
 teach,— a Science based upon the discovery of the Organic Triune Law 
 of Creation, and the Grand Pervading Analogy of Providence. This 
 Triplicity of Nature will be found permeating all the thought of the 
 Past, but only in modern times, and especially in this Volume, has it 
 been directly applied to the uses of Science. One of the most perfect 
 and obvious exhibitions in Nature of this Law is in the development 
 
INTRODUCTION. XXX111 
 
 of the crust of the Earth, through the Primary, Secondary, and Ter- 
 tiary stratifications. Comte saw it displaying itself in the laws of 
 Mind as the Supernatural, the Metaphysical, and the Positive Stages 
 of Mental Evolution ; Luke Burke perceived the analogy in the par- 
 allel development of Geology and Mythology, and he classifies all myths 
 into Primary, Secondary, and Tertiary. A modern chemist finds it in 
 the properties of Matter, all reducible to Attraction, Repulsion, and 
 Vitality ; but by the founder of Universology only, is it first numer- 
 ically defined under the name of Unism, Duism, and Trinism, and its 
 absolute scientific value as a guide in every possible kind of investiga- 
 tion demonstrated and explained. 
 
 It is said that Pythagoras, on being asked who was the oldest of the 
 Gods, replied, "Number;" and the wisest? the Author of Language, 
 or the Namer of Things. 
 
 It is one of the wonders of Universology, that its profound general- 
 izations and absolute analysis of all modes of thought furnish the key to 
 every inspiration of the human mind. Upon this sublime and funda- 
 mental intellection of the ancient sage, the most notable of the Analo- 
 gies of Existence, Universology erects the Science of Future Ages, and 
 relieves Man from the confusion of ideas in which he has so long 
 wandered. Spanning Primeval Thought, it shows the Law of Mental 
 Evolution, repeating that of the Outward Creation in its progressive 
 development, the Divine Intent, instant in every moment of Time, and 
 every impulse of the Soul, evolving from the Chaos of Ideas a new 
 Creation of Determinate Reason, and furnishing to Mind the means 
 wherewith to subdue and finally to control its old enemy but future 
 servant, Matter. 
 
 It has been perceived in Mystical Philosophy that in Language is the 
 Key to the Mysteries of Nature. It was said among the Hermetics 
 that he who had the right name of a thing could call and control the 
 Spirit of that thing. The Universal Language furnished by Universol- 
 ogy, — Alwato, — discovered by means of the Analogies between the Ele- 
 ments of Sound and Sense, will furnish the right name of everything, 
 and the knowledge of the right use of it. This was, perchance, vir- 
 tually the Search of the Alchemists after the Philosopher's Stone, 
 which was the dream and aspiration of so many great and good minds, 
 — an " Open Sesame " of Science. 
 
 Language is, indeed, the expression of Thought; but beyond this it 
 contains in the facts of its own structure the most definite exhibition 
 we can have of the laws of that which inspires or creates it. " Matter," 
 says the Poet, " is the Tongue of God ;" and, in like manner, speech 
 may be said to be the Echo of Consciousness. To define, establish, 
 
XXXIV IOTKODUCTION. 
 
 explain, and render into a new practical form of lingual expression, 
 incontrovertibly establishing it, this subtle relation between Sound and 
 Thought, seems a labor almost beyond the reach of human endeavor. 
 With an unequalled persistency and closeness of thought, combined 
 with eyery other faculty of Man necessary to so great an effort, Mr. 
 Andrews has worked out and solved this Problem, and the result is the 
 establishment of the New Universal Science on the one hand, and the 
 New Universal Language on the other. The Basic Outline of this im- 
 mense achievement is given in the present work. 
 
 The Book is a Scientific Epic, and its effect upon the Future is im- 
 measurable to present apprehension. Herein, as it were, the whole 
 thought of the Past is brought to a Focal Point. All previous Eeli- 
 gion, Poetry, and Science, have been converging towards this, as to a 
 centre, whence, now, under the guidance of a definite Knowledge of 
 Law, they may, with more direct purpose and prospect, renew their 
 expansion and exertion in the great task of the regeneration of the 
 Eace. J. West Kevins. 
 
 V. 
 ^Paper by ^Professor H$oy2e. (1) 
 
 "Washington, November, 1866. 
 " I was speaking, just now, of my inability to express myself satis- 
 factorily ; and that reminds me that when the Speaking and Writing 
 Forms of the Universal Language developed by Universology shall 
 obtain, it will be simply impossible for a man who understands them, 
 not to be able to express any ideas he has the capacity to conceive or 
 perceive ; and that it will be equally impossible for him to be misunder- 
 stood by persons familiar with this language who hear him, or who 
 read what he has written, every idea and shade of an idea having its 
 analogue in the domains, respectively, of sound and form. It does 
 seem to me as if the discovery of a Universal Speaking and Writing 
 
 (1) This paper by Prof. Boyle was not, like those which have preceded it, pre- 
 pared with any intention of introducing the Basic Outline of Untversology. 
 It is merely an extract which I take the liberty of making from a private letter, 
 expressing, in the most confidential and spontaneous manner, the thoughts called 
 forth by my own communication to him informing him that I had designed, and 
 was engaged upon, an abridged presentation of the subject. I have thought, how- 
 ever, that it might not be uninteresting to the reader to be admitted to this un- 
 premeditated and altogether private estimate of the labors in question. 
 
 The Author. 
 
INTRODUCTION. XXXV 
 
 Language — the Writing Language at once ideographic and phonetic — 
 will, of itself, be sufficient to convince those who examine it intelli- 
 gently of the Oneness of Law. For they must see that the Metaphysics 
 and Geometry of the true language, — its soul and its body, its basis 
 and its superstructure, its source, purpose, and functions, even the 
 forms of its letters, and the organs of the body which cause and modify 
 its sounds, — are analogues — mere repetitions of one another ; different 
 phenomena truly, but, in one sense, identical — manifestations of the 
 same Law — indeed, the same Spirit of the same Law, but with bodies 
 adapted to their duties in their respective domains. The all-permeat- 
 ing nature of this language will necessarily attract eren the most cau- 
 tious and conservative explorers to follow it into one after another of 
 the domains of thought, being, and action, to all of which they, the 
 explorers, will then see that language is related as the domains them- 
 selves are related to each other. They will see, in short, that while 
 studying language, they have been studying everything. Is not the 
 idea magnificent ? 
 
 " But, to change the subject. In what state of preparation is " The 
 Basic Outline of Universology " ? You gave me, some time ago, a 
 brief s} r nopsis of the plan of the book, and Mr. Clancy has since told 
 me more about it. Judging from your descriptions of it, I should say 
 it is just the thing we want. Mr. Clancy has read to me an introduc- 
 tion or preface prepared by himself — very abstruse, but not too much 
 so, and, I think, remarkably intelligible for that kind of writing. 
 Your book, I presume, will be very abstruse also, but none too much 
 so for a first work. Universology Proper — I mean Universology con- 
 sidered as the Basic Science — must be started from the Centre, and 
 must deal mainly with Abstractions. But I trust your book will be 
 plain — intelligible of its kind. Do I make myself understood ? — The 
 bricklayer may be an indifferent expositor of his simple Art. His 
 instructions to his apprentices may not be plain. He may teach them 
 things out of their proper order. The architect, on the other hand, 
 should present the fundamental principles of his science so plainly, 
 each in its proper order, and in language and by illustration so intelli- 
 gible, considering the nature of his subject, as to make even common 
 minds understand the general principles of the science of architecture 
 better than they were made to understand those of the vulgar art 
 of masonry or bricklaying by imperfect teaching. It does not matter, 
 I think, how abstruse your book may be, provided your statements be 
 clear, your arrangements orderly, and your general method of present- 
 ing the entire subject attractive to the class of men whom you expect 
 to have for readers. 
 
XXXVI INTRODUCTION. 
 
 " But, after all, I have little anxiety about your book. I am confident, 
 — I know, — that it will be just the thing. It will be replete with sug- 
 gestion, and, in that respect alone, will be invaluable. A thousand 
 texts will be found in it from which to write lectures, sermons, essays, 
 newspaper articles, etc., etc., and upon which to base thousands of other 
 books. In one sense, the more abstract it may ~be, the better. The 
 sooner it is published the better. I feel as if the world wants it at just 
 this nick of time, and that it will, in the end, prove to be just the book 
 that should have been written, even if it have, for the first year or two, 
 only a dozen readers who fully appreciate it. I wait for it. 
 
 "Augustus E. Boyle/' 
 
 I do not desire to be held responsible for the individual estimates 
 which the preceding writers have placed upon the present work. They 
 have each spoken freely as prompted by their convictions, and each is 
 competent to sustain the responsibility for his own views. Still less 
 have I desired, by calling on them, to forestall or avoid criticism. On 
 the contrary, I should wish, in the interest of Scientific Truth, to evoke, 
 and even, if it were necessary, to provoke, the critical judgment of 
 others ; while yet it cannot fail to be seen that the work is, in a sense, 
 reviewed before publication by these writers, who are, from the necessity 
 of the case, and for the present, the only experts in the matter. The 
 work, such as it is, while it has been presented by my coadjutors rather 
 with reference to it as a cause of future effects, is itself, at the same 
 time, an effect merely of the general development of the age — a natural 
 outcome of the stage to which we have progressed in what may be 
 denominated the scientific growth of the world. 
 
 I prize these contributions to the completeness of the work in 
 respect especially to what is said, in several of the papers, of Alwato, 
 the new Universal Scientific Language ; for of this there is, otherwise, 
 more of promise than of performance. The explanation of this fact is 
 this : the work, as originally planned, was subsequently found to be too 
 extensive to be included in a single volume, and, in fine, a necessity 
 arose for a division of it in the middle, into two distinct works, — the 
 " Basic Outline," and the " Structural Outline," — as if related to the 
 foundation and to the main elevation, respectively, of an edifice. In this 
 latter work the nature and possibility of the new Language will be ex- 
 pounded. It is in view of this slender treatment of the subject in the 
 pages which follow that I have employed the feeble and somewhat in- 
 determinate expression " Preliminary Notices of Alwato" upon the title- 
 page. A3 will be gathered from what is said in these papers, the new 
 
INTRODUCTION. XXXV1T 
 
 Language is, in the strictness of the term, a discovery, and not, like the 
 somewhat similar enterprises of Bishop Wilkins, Vidal, and others, an 
 invention or mere contrivance. The idea is that there is a Language 
 for the Race, as thoroughly provided by Nature, and which was as really 
 to be discovered, as there was once a Music so existent and to be dis- 
 covered. Our Music did not always exist as a thing scientifically 
 known, although from the earliest times, doubtless, there was some 
 instinctual development of the musical power, answering to the past 
 instinctual development of languages m the world — prior to the true 
 discovery of the creative lingual laws, or of the laws of true Art-creation 
 in the domain of Language. The difference, here intimated, between 
 discovery and invention is world-wide, and exceedingly important in 
 this connection, but must not induce me into any effort at its develop- 
 ment here. 
 
 The great importance of Language, and hence of Philology, as a 
 sort of epitome of and index to all other knowledge, has been alluded to. 
 It may then be matter of surprise that the Science of Language does 
 not appear in the Typical Plan of the Universe (Table No. 7, t. 40, 
 p. 23), nor in any of the more elaborate distributions of the present 
 work. The reason is, that, inasmuch as Language is a medium of 
 inter-communication between Man and Man in Society, and not be- 
 tween Man and the "World itself, it is — notwithstanding its intrinsic 
 and pivotal importance — no more, from a general point of view, than a 
 subdivision, and a somewhat minor subdivision, of Sociology, or the 
 Science of Society. This will appear in fuller explanation elsewhere. 
 
 The occasion would be favorable, except for the want of space, to 
 forecast somewhat in detail some of the practical applications of Uni- 
 versology, as they are anticipated, or known as it were in embryo in 
 my own mind. I shall, how r ever, confine myself to a single allusion 
 upon this class of subjects : I refer to the prospective enlargement of 
 our knowledge of the Laws of Health, Hygiene, and Cure, and to the 
 perhaps indefinite prolongation of Life through the higher style of 
 scientific investigations which the new Science will introduce. A few 
 other references to the same subject will be found in the body of the 
 work. The novelty and temerity of such speculations, from any sci- 
 entific point of view,— notwithstanding they have always haunted the 
 imaginations of men,— will or will not commend themselves to the 
 attention of the reader, according to the organization and tendency of 
 his own mind. 
 
 There is no fact in Physiology better settled than that the true ana- 
 logue of Human Life is the Fire which burns upon our hearths, or the 
 taper which lights the room. Many observations w T ould have confirmed 
 
XXXV1U INTRODUCTION. 
 
 the early observers in the belief of the proposition that a fire must " go 
 out," or expire, after a certain length of time ; but, by a better knowl- 
 edge of the subject, we come to know that there is no such necessity ; 
 and the fact that fire has been preserved upon altars for hundreds, and 
 perhaps for thousands of years, may be to some minds something more 
 than a fact ; it may be a suggestive symbolism as well. 
 
 If men should begin in this age, by a better understanding of the 
 Science of Life, to live several hundred years instead of three score 
 years and ten, would the fact be a greater surprise to the w.orld, or a 
 more direct contradiction of the accepted data of common life and of 
 scientific theory, than the discovery of Photography, — the copying of 
 our faces by the pencil of the Sun ; the magnetic Telegraph ; the anni- 
 hilation of time in its relations to distance ; or Spirit-manifestations, 
 physical demonstrations evincing heretofore unsuspected spiritual 
 forces, asserting themselves by intelligible signs to be our post-mortem- 
 surviving fellow-creatures ? 
 
 It is not the place here to argue so grave a question, and certainly 
 nothing but a thorough study of the Principles expounded in this 
 treatise could place the reader m a fitting condition of mind fully to 
 understand the argument if it were made. It is equally certain that 
 neither the idea of Immortality per se, nor that it is to be attained 
 through some kind of unusual and strenuous effort, is new or offensive 
 to the mental habits of the race. " Strait is the gate, and narrow is the 
 way, that leads to life eternal, and few there be that find it." So also, 
 there is not wanting abundant traditional and scriptural authority for 
 the expectation that the ultimate Heaven, or divinized residence of 
 Man Immortal, is to be, not some distant locality or attenuated spirit- 
 ual state, but this Earth in some perfected or regenerated condition of 
 the planet. 
 
 Stephen Pearl Andrews. 
 
 New York, February, 1868. 
 
 Supplementary by M. A.. C. 
 
 That portion of the foregoing Introduction which was furnished by 
 myself was written prior to the completion of the following work in 
 its present shape, and was the result rather of a pretty thorough course 
 of investigation of the Science from personal communication with its 
 discoverer than of any great familiarity with "The Basic Outline" as 
 
INTRODUCTION. XXXIX 
 
 such. After a careful perusal of the "Basic Outline" in its present 
 form, I feel impelled to make one or two suggestions to the reader, and 
 the privilege of doing so has heen kindly accorded me by the author. 
 
 This work is so entirely unique in its character, and is constructed, 
 in almost all respects, so differently from ordinary works of a phi- 
 losophical or scientific nature, that some care is necessary on the part 
 of the reader to guard himself against erroneous impressions. So 
 proper estimate of it can be formed unless it be viewed as a w r hole, or, 
 so to speak, conspectuatty. While nearly every part has an interest of 
 its own, considered in and of itself, care should be taken that this in- 
 terest do not hinder the perception of the main and important fact ; 
 namely, that it is the Unity of Principle found in, and furnishing the 
 connection between, all the parts which it is absolutely essential to seize 
 in order to a proper understanding of the Science, or rather of its 
 fundamental character even. In other words, the characteristic and 
 mainly valuable element of this work is its Connectivity ; it being 
 thus in harmony with its central postulate ; for it purports to expound 
 those underlying laws which run through and connect all departments 
 of the Universe ; and unless a coup oVozil of the whole subject is at- 
 tained, the time of the reader will be in a measure misapplied during 
 its perusal. 
 
 Another point : The reader should not be discouraged or deterred 
 from undertaking the mastery of the subject by the novelty of appear- 
 ance, either in the book itself, or in its terminology. Its system of 
 nomenclature is very simple, and is easily mastered by reference to the 
 Vocabulary, and especially to the Commentary on Text 43, pp. 26-28, 
 where the nomenclature is fully explained. The justification, and even 
 the necessity, for the peculiar and unusual style, both in composition 
 and mechanical execution, will be found in the Commentary at various 
 points, or will become obvious by increased familiarity with the sub- 
 ject. The work is artistically elaborated from this point of view, and 
 is, as I think of it, grandly elaborated, so much so that it is almost as 
 impossible to judge of it in respect to its higher attributes by any 
 fragment or extract, as it would be to judge of one of the masterpieces 
 of a great artist by exhibiting a square foot of surface cut from his 
 canvas. M. A. Clancy. 
 
NOTICE TO THE READER. 
 
 Readers who may be desirous of arriving at a general understanding 
 of the purposes and character of this work, but who lack the leisure or 
 the application to engage with the severer portions of the subject, are 
 recommended to omit, or to give only an incidental attention to, The 
 Figured Nomenclature, or System of Numerical Clefs or Keys, contained 
 in the Fourth Chapter, and which is calculated to give a rather forbid- 
 ding impression. A more attractive substitute for this Technical Ma- 
 chinery will be furnished in subsequent works, in the structure of the 
 Alwatoso terms themselves, by which the Several Sciences will be named, 
 and their Relations to each other indicated (t. 493). Even the details 
 of the parallel distribution of Philosophy and Science, in the Fourth 
 Chapter, may be cursorily read, and not mastered, by the ordinary reader 
 or casual student. 
 
 The Vocabulary which follows, contains definitions of all philosophic 
 and other unusual terms. 
 
 The letters t, C, a, are used as references to the Text, Commentary, 
 and Annotation, with numbers referring to the Paragraphs. The letter 
 C or a, annexed to a Paragraph in the Text, refers to the Commentary or 
 Annotation upon that particular Paragraph of the Text, which Paragraph 
 of the Text is then counter-referred to, by its number at the beginning of 
 the Commentary or Annotation in question. 
 
 The Annotation consists largely of Quotations from other Authors 
 and of Excerpts from my own earlier and incomplete works remaining 
 in manuscript. These latter will be indicated by the letters O. M., signi- 
 fying Older Manuscripts. 
 
 Abbreviations. Gr. Greek, Lat. Latin, Ger. German, Fr. French, 
 //. Italian, Sp. Spanish, San. Sanscrit, Eng. English, Sir. O. Structural 
 Outline, cf. (Latin, confer), adduce, compare, P. S. Primary Synopsis. 
 
 Alwato (see Title Page) is also denominated, somewhat more techni- 
 cally, Tikiwa. (Pronounce Ahl-wah-to, Tee-kee-wah.) 
 
VOCABULARY. 
 
 * * # " Let not the truth you do feel be lost, upon either your heart or intellect, 
 through prejudice of that which you do not feel ; take the lesson you do under- 
 stand, and give your author credit tor a meaning even when you perceive it not, 
 and in time you may come to perceive a deep truth where you now see nothing; but 
 mystic words." — Preliminary Essay in Coleridge's Aids to Rejection. 
 
 ** * " Remember that New things are new," and do not judge them by old 
 standards Study, and comprehend, and then criticise. 
 
 The References to Text and Commentary annexed to some of the Definitions in 
 the Vocabulary refer to points where More Specific Definitions occur, or Definitions 
 which, from the connexions in which they stand, may be better illustrated. But, for 
 the Complete List of such References consult the Index. 
 
 A collective view of the terms having special technical terminations, ar- 
 ranged Alphabetically, and then, in part, re-arranged in the Order of the Relation 
 of the Ideas, will be found under the respective Terminations themselves, at the 
 points where these last occur Alphabetically in the Vocabulary ; for instance, under 
 -Ism are collected the words Uni.-m, Duism, Naturism, etc., classified in both the 
 modes above indicated. 
 
 In some cases the definitions which are given are such only as relate to new, and 
 the Universologically technictd, meanings of the words, while the same words have 
 other and ordinary meanings, lbr which the ordinary Dictionary may be consulted. 
 
 A. 
 
 Ab Ovo, (Latin), from the egg, from the eludes all " variableness or shadow of turn- 
 origin or beginning. ing ;" the extremest aspect of the Absolute 
 
 Absolute, The, I. The Ideal Substratum of negating all differentiation; see Absolute, 
 
 Being ; that which puts forth Manifestations or The, I. 
 
 exhibits Phenomena ; Real Being ; The Esse as Absolutoid ; see -Oid. 
 
 contrasted with The Existere ; in this sense, Absolutology ; see -Ology. 
 
 itself, however, a Mere Ideal Aspect of Being, Abstract, The, The Domain of Pure Ideas, 
 
 equal (on Reflexion) to Nothing, while yet such as we have in thinking of mere Nura- 
 
 conceived of as The Positive Something, or bers or Forms, or of Laws, Truths, or Prin- 
 
 the Undifferentiated Unity back of the Some- ciples, drawn apart or separated from the 
 
 thing and the Nothing (t. 753) ; II. Univer- thought of any object or objects; as when we 
 
 sal and Necessary Truth, Axiomatic Truth, say two, instead of two things ; applied by 
 
 The Scientismal Absolute, and III. The Total Spencer to a Grand Department of the Sci- 
 
 Complex of Being, Substrate and Phenomena / ences, including Mathematics and Logic. 
 
 Omni-variant Reality, (a. o, t. 2G7.) {Lat. Ab{s), from ; traho, to draw.) See Cuii- 
 
 Absolutism ; see -Ism. | crete and Abstract- Concrete. 
 
 Absoluto Absolute, The, The Absolute Abstract-Concrete, Spencer's term for the 
 
 in its most rigorous sense ; that which ex- Group of Sciences of which Chemistry, Me- 
 
xlii 
 
 VOCABULARY. 
 
 ■hanics and Physics are the Types. See Ab- 
 tract and Concrete. 
 
 Abstract-Concretism ; see -Ism. 
 
 Arsteact-Concbetismus ; see -Ismus. 
 
 Abstract-Concretology ; see -Ology. 
 
 Abstbactism; see -Ism. 
 
 Absteactismus ; see -ismus. 
 
 Absteactoid ; see -Oid. 
 
 Abstbactology ; see -Ology. 
 
 Absurdissima (Latin), most absurd. 
 
 Actionology ; see -Ology. 
 
 Adjeotivity, Phenomenahty ; the property 
 oi being an Attribute. 
 
 Adjectivoid ; see -On>. 
 
 Adjectoid ; see -Oid. 
 
 Adultismus ; see -Ismus. 
 
 Affection ; see Feeling. 
 
 Affinity, a meeting at boundaries, t. 847. 
 
 A Fronte, (Latin), from above and before ; 
 see a prion, a tergo, a posteriori. 
 
 All-Diffebentiated, infinitely diversified. 
 
 -Alogy, connecting vowel a for o; see 
 -Ology. 
 
 Alteuistic, benevolent, devoted to the good 
 of others, contrasts with Egoistic (selfish), 
 Comte ; (Lat. alter, other.) 
 
 Altruism ; see -Ism. 
 
 Alwato, or Tikiwa, (pronounced Ahl-wah- 
 to and Tee-lcee-wali), The Newly discovered 
 Scientific Universal Language, resulting from 
 the Principles of Universology. 
 
 Alwatoso, Adjective from Alioato ; relat- 
 ing to Alwato the New Scientific Universal 
 Language. 
 
 Alwatoli, (-lee), Adverb from Ahvato: 
 after the manner, or in the style, of Alwato 
 the New Scientific Universal Language. 
 
 Ambi-Directional, extending in the two 
 opposite directions, as the arms or radii of a 
 diameter from a centre, (Lat. amlo, both, 
 and directio, Direction.) 
 
 Ambigu (pi. ambigu's), a term applied to 
 the three weak consonant-sounds h, y, w. 
 
 Amplexus, (Latin), an embrace, a folding 
 round. 
 
 Analogic, the Science of Analogy ; related 
 (especially) to Co-Existences, Solidarity, and 
 Space, as (Cata-) logic is related (especially) 
 to Co-Sequences, Continuity, and Time, (t. 
 321, and Commentary.) (Gr. ana, among; 
 logos, ratio, proportion.) 
 
 Analogically, echoing; as from one do- 
 main to another ; of a part, in one, answering 
 to a corresponding part, in another. 
 
 Analogicismus ; see -Ismus. 
 
 Analogue, Thing, Idea, or Point of View, 
 which eenoes, in one Domain of Bein^r lo 
 one which corresponds with, or is analogous 
 to it, in another Domain, and which is, then, 
 in term, its Analogue. 
 
 Analogy, an underlying Identity or Like- 
 ness in Objects or Spheres w r bich are super- 
 ficially different , an echo of Similarity in all 
 Spheres of Being, based on the Unity of Law ; 
 such that it renders a Science of the Universe 
 possible (t. 59) ; see Correspondence. 
 
 Analysis, a separating of Elements or 
 Parts ; Differentiation ; Duism ; used by 
 Comte for a Disruptive and Revolutionary 
 stage of Society ; The Higher Mathematics ; 
 Induction as a Scientific Method, (a. 12-14, t. 
 198.) (Gr. ana, among ; luo, to loosen.) 
 
 Analytic(al), relating to Abstract Ele- 
 ments, to the Necessary Truths or Fundamen- 
 tal Axioms of Being ; to tbe Internal and Oc- 
 cult or Recondite Grounds of Generalization, 
 matters of exact discovery, as contrasted 
 with Encyclopaedic or Broad Generalizations 
 grounded on the facts of observation ; used 
 also for Inductive ; see Analysis. 
 
 Analytical Geneealizations, Generali- 
 zations founded on Analysis and the Dis- 
 covery of Necessary Laws, which rule as well 
 in the Least Particular, as in The Largest 
 Sphere (t. 1012) ; see Observational General- 
 izations. 
 
 Analytismal ; see -Ismal. 
 
 Analytoid ; see -Oid. 
 
 Anastasis, resurrection ; (Gr. ana up, stasis 
 
 A PLACLNG. 
 
 Angulism ; see -Ism. 
 
 Animism ; see -Ism. 
 
 Anoetic, Unknowable, Ferrier, (Gr. a pri- 
 vative, noelos, Knowable.) 
 
 Anthropism ; see -1 sm. 
 
 Anthropoid ; see -Old. 
 
 Anthropology ; see -Ology. 
 
 Antithet, an Entical or Eeal Counterpart, 
 as an Opposite Hemisphere, or as a Partner 
 in Marriage or in the Dance ; contrasts with 
 Thet, that which is first considered and is 
 then so counterparted. (t. 379.) 
 
 Antithetical, Opposed, or Contrasted ; 
 opposite to, and contrasted with, but corre- 
 lated ; (G. anti, over, against, and tithemi, 
 
 TO PUT Or PLACE.) 
 
 Ante-natal, previous to birth ; that which 
 relates to the foetal life. 
 
 Anthropio, relating to man ; in the human 
 shape (when applied to Form), (t. 964.) 
 
VOCABULARY. 
 
 xliii 
 
 Anthbopism ; see -Ism. 
 
 Anthropo-Corporology; see -Ologt. 
 
 Antiiropo-Mentology ; see -Ology. 
 
 Anthropoidule, a little anthropoid; see 
 Anthropoid, under -Oid. 
 
 Anthropology ; see -Ology. 
 
 Anthropomorphism ; see -Ism. 
 
 Aoristos Duas, defined, a. 24, t. 204. 
 
 Apeiron, (Greek), Unlimited. 
 
 Appetology ; see -Ology. 
 
 A posteriori, from behind and below; 
 from Principles gathered by observation ; the 
 Method in Science which proceeds from Ob- 
 servations of Facts to Principles and Laws, 
 (Lat. a, from ; posterior, after, or behind) ; 
 see a tergo, a priori, a f route. 
 
 A priori, from before and above ; from 
 Principles assumed as absolutely true ; the 
 Method in Philosophy and Science which 
 proceeds from Principles to Facts ; (Lat. a, 
 from ; prior, first, or front) ; see a poste- 
 riori, a fronte, a tergo. 
 
 Arbitrism ; see -Ism. 
 
 Arbitrismal ; see -Ismal. 
 
 Arbitrisjiology ; see -Ology. 
 
 Arbitrismus ; see -Ismus. 
 
 Arcana, (Latin, PI. of arcanum), Secrets, 
 hidden or obscure truths. 
 
 "Arcana Coelestia," (Latin), Heavenly 
 Secrets ; tne title of Swedenborg's principal 
 work. 
 
 Arcanum, (Latin), something hidden or 
 secret ; a secret, something to be revealed. 
 
 Archetypes, Initial Type-Forms; see 
 Ideal Type-Form; (Gr. arche, primacy; 
 tupos, Type.) 
 
 Area, a surface included within given 
 lines, (t. 824.) 
 
 Argument, anything duly constituted in 
 Trigrade Development, (t. 594). 
 
 Art, Movement, Action, Doing, Perfor- 
 mance, Perfection ; The stage of Tasteful 
 Modification, after that of Primitive Crudity, 
 (Nature), and that of Intellectual Rectification 
 
 (Science) ; Doing, especially doing well or 
 right,, in every department of human ac- 
 tivity.) 
 
 Articulation, little jointing ; distinct and 
 seriated statement, (Lat. articulus, a little 
 joint.) 
 
 Artism ; see -Ism. 
 
 Artismology ; see -Ology. 
 
 Artismus ; see -Ismus. 
 
 Arto-Concretism ; see -Ism. 
 
 Arto-Philosophy, The Philosophy which 
 results from the interblending of Naturo- 
 Metaphysics and Sciento-Philosophy, which 
 see. 
 
 Artoid ; ^ee -Oid. 
 
 Ascendants, Ancestry, t. 980. 
 
 Aspect, side-surface, -look, or -view; a 
 mode of looking at a subject. 
 
 Aspectual, relating to an Aspect or Phase 
 of Being, not to the Entity, or Being as 
 such. 
 
 A Tergo, from behind; (Lat. a, from; 
 tergum, the Back) ; see a fronte, a priori, a 
 posteriori. 
 
 Atomists, ancient Greek Philosophers who 
 held to a theory resembling the Atomic 
 theory of Dalton. 
 
 Attenuations, minutenesses, thinned out 
 or refined states of Being. 
 
 Attributions, properties, predicates. 
 
 Autonomy, Self-government, (Gr. autos, 
 self, and nomos, Law.) 
 
 Axial, Diametrical, in a standard or other 
 primitive sense, passing through the centre in 
 any of the three dimensions, so forming an 
 Axis or line of departure from which de- 
 clination and inclination, Interprodimension- 
 ality, may then be reckoned, by Degrees. 
 
 Axiom, (Greek, pi. Axioms or Axiom- 
 ata), a self-evident truth, adopted in any 
 science as a base-line from which the sub- 
 sequent reasonings take their departure. 
 
 Axiomatic, self-evident. 
 
 Axis, an Axial Line ; see Axial. 
 
 B. 
 
 Barology ; see -Ology. 
 
 Basic, fundamental. 
 
 " Becoming," The, that which is perpet- 
 ually coming to be, and ceasing to be, Ex- 
 istence in respect to Time and Succession ; 
 see " Existence," and " Movement." 
 
 Bi-Compound, doubly compound, com- 
 
 pound in a higher degree than the first and 
 ordinary' stage of composition. 
 
 Bi-furcation, branching into two, like a 
 fork ; (Lat. bi or bis, twice or double ; furca, 
 
 a FORK.) 
 
 Pi-lateral, two-sided ; (Lat. bi or bis, 
 twice or double, latus a side. 
 
xliv 
 
 VOCABULARY. 
 
 Bi-Telnacbia, The Triangular shape of the 
 Isle of Man, and of Sicily, has suggested, as 
 their escutcheon, Three Human Legs united 
 at top, and pointing in different directions. 
 This figure is called Trinacria : Bi-Trinacria, 
 the double of this figure, may he used to de- 
 note the figure constituted by the Three Axes 
 of the Great Globe of Space, two of them 
 uniting The Four Cardinal Points, and one 
 
 uniting the Zenith and Nadir; these Sis 
 Arms (or Legs), going out from the common 
 centre, are what is meant by Bi-Trinacria. 
 
 Biology ; see -Ology. 
 
 Beahm, The Absolute, personified as God, 
 in the Hindoo Philosophy. 
 
 Bbahma, one of the persons of the Hindoo 
 Trinity. 
 
 c. 
 
 Calculus, (Latin, PI. Calculi), a method 
 of Calculation ; The Higher Mathematics ; 
 see Analysis. 
 
 Calorification, production of Heat. 
 
 Canon, (Latin), Law, Eule, or Eegulator. 
 
 Cardinal. Hinge- wise, (Lat. Gar do, a 
 Hinge) ; Pivotal, Capital, Chief; applied to 
 the Principal Series of Numbers; see Car- 
 dinism, Ordinism, Ordinarism. 
 
 Cardinality, the Property of being Car- 
 dinal, or chief. 
 
 Cardinarism ; see -Ism. 
 
 Cardlnaey, Transcendental, which see. 
 Contrasts with Ordinary ; related to the 
 Cardinal Numbers as Ordinary to the Ordinal 
 Numbers ; see Ordinary, Fractionary, lute- 
 grary ; Equismal, Inequismal, (t. 478.) 
 
 Cardie ated, Hinged ; arranged in a hinge- 
 wise order or manner ; see Cardinism. 
 
 Cardinism ; see -Ism. 
 
 Cardinismal ; see -Ismal. 
 
 Cardixismic ; see -Ismic. 
 
 Cardinismus ; see -Ismus. 
 
 Cardlnoid ; see -Old. 
 
 Carpus, the part of the skeleton which 
 forms the wrist, between the fore arm and 
 the hand. 
 
 Catalogic, Ordinary Logic ; Syllogistic or 
 School Logic ; related to Continuity, or Suc- 
 cession in Time ; see Analogic. 
 
 Catalogicismus ; see -Ismus. 
 
 Catholic, Universal ; Perpetual ; (Gr. Ka- 
 tholikos, General, Universal ; Uncharg- 
 ing. Perpetual.) 
 
 The primary meaning of the term Catholic 
 is Universal in Space, but its secondary 
 meaning is Unchanging, or Universal in 
 Time. The Greek word unifies in meaning 
 both of these definitions. The New Catholic 
 Church, instituted now, and for the Future, 
 is, therefore, only New in the sense that it is 
 anew Unfolding and Dispensation of Prin- 
 ciples which are eternal ; new Eelatively to 
 
 the Old (or Eoman) Catholic Church and 
 the Protestant Divergency, only in the sense 
 in which they are new, relatively to Judaism 
 and still older Eeligions ; while yet the Fun- 
 damental Principles underlying the whole 
 Eeligious Development, the Catholicity of all 
 Space and all Time, are universal and un- 
 changing, and, in that recondite and pro- 
 found sense, infallible. See Catholic Church. 
 
 Catholic Church, The New; The New 
 Church Organization and Order; the New 
 Eeligious Dispensation and Development ; 
 spontaneously emerging from, on the one 
 hand, the Centralizing, and from, on the 
 other, the Divergent Eeligions and Dispensa- 
 tions of the Past ; but now for the first time 
 definitely founded and constituted, or to be 
 constituted, in the scientific Discoveries of 
 Universology, in the Broad and Integrating 
 Generalizations of the Philosophy of Integral- 
 ism, and in the Practical Organic Potency 
 of Pantarchal Order and Administration. 
 
 The Old Catholicism is the Centering Stem 
 of the Eeligious Development of Christendom, 
 but sins in the direction of becoming a merely 
 Eepressive Spiritual Despotism. Protestant- 
 ism, with its logical dependencies, Infidelity 
 and Atheism, is symbolized in the Eadiating 
 and Ascending Branches of The Common 
 Tree. The Older Eeligions are the hidden, 
 and grovelling, but indispensable Eoot ; Ar- 
 bitrary and Hierarchical, as in the Eeligions 
 of Egypt and Hindostan, or else Eational, Free 
 and Protestant-like, as in the Tau-ism of 
 China, repeating inversely — as Tap-root or 
 -Boots, and Eadicles — the Ascending Unism 
 and Duism. The New Catholicism is The 
 Totality of the Tree, Eoot, Eootlets, Stem, 
 Branches and Twigs, reconciled in their 
 finally recognized Entirety, and culminating in 
 The Flowering, and the twelve-fold Fruitage, 
 of this Tree of the Ages. " And he showed 
 me a pure Eiver of the Water of Life, 
 
VOCABULARY. 
 
 xlv 
 
 [Truth?] clear as crystal [lucidly proven?] 
 proceeding out of the throne of God and the 
 Lamb," [The central fountain of Truth and 
 Goodness.] In the midst of the street of it, 
 [The Grandis Ordo Eccntuum, Ordinality, On- 
 going, in Time], ando» either side of it, [Car- 
 dinality, Cardinated or Side-wise arrange- 
 ment, in Space], was there The Tree of Life, 
 which bore twelve manner of fruits [Spacic 
 Distribution, Co-existences, in Scale of Twelve], 
 and yielded her fruit every month, [Tem- 
 pic Distribution, Co-Sequences, in Scale of 
 Twelve] ; and the leaves of the Tree were 
 for the healing of the Nations." Re- 
 velations, xxii, 1, 2, 3. See Catholic, Catholic 
 Church, The Old ; Cardinism, and Ordinism, 
 Grandis Ordo Eventuum, Collateration. 
 
 Catholic Chcrch. The Old, (or Koraan), 
 The Central or Mother Church of Christen- 
 dom, concentering, unifying, or, technically, 
 Unismal in Organization, Faith, Policy, and 
 Aspiration ; contrasted in character with the 
 Divergency and Sectarian Tendencies of Pro- 
 testantism, which is technically Dttismal. 
 Both are destined to mutual Reconciliation 
 and final Harmony in the Higher, Pivoted, 
 Omnivariant Unity, or, technically, in the In- 
 tegrative Trinism, of the New Catholic Church 
 of the Future. America is destined, reluct 
 as we may, to be extensively permeated by 
 Institutional influences derived from Eome ; 
 and the Old World is, at the same time, des- 
 tined, in like manner, to be thoroughly im- 
 bued with American, Eepublican, and Pro- 
 testant tendencies ; the two counteracting and 
 interblendiue currents of development ulti- 
 mating in a Higher Composite Development 
 than any which the world has heretofore 
 reached, or could otherwise attain to. The 
 spirit of the Roman Catholic Church, brought 
 into constant attrition with the mental and 
 political emancipation of the New Age, and 
 of the West, however identical her constitu- 
 tion may be in Fundamentals, can never be 
 the same as it was in the early, the middle, or 
 the recent ages ; and, on the other hand, the 
 ultra Self- Assertion and determined Individ- 
 ualism of German Rationalism and American 
 Republicanism will undergo the requisite 
 modification under the deferential and de- 
 vout tendencies of Antiquity and the Eastern 
 World. Europe, Asia, and Africa will gain 
 the Divergent Individuality which frees from 
 excessive constraint, and America the Con- 
 vergent Individuality, the worshipful respect 
 
 for all true authority, and the acceptance of 
 discipline and subordination, which she, in 
 turn, needs. The authorities of the Old 
 Catholic Church (in order not to find them- 
 selves hereafter placed in a false position) 
 should he cautious not prematurely or incon- 
 siderately to repugn the Dogma of the New 
 Catholic Church, to which the Old Church 
 will have, in the end, to defer — the seemingly 
 new Dogma being no other than a logical re- 
 turn, upon a higher plane, rationally and in- 
 telligently, to the fundamental positions of 
 the Old Church, vindicating the infallibility 
 of her instinctual wisdom in a better sense 
 than any past understanding of the subject 
 could do. The Old, or Mother Church, is 
 destined, in fine, ultimately to blend with, 
 and to become a recognized, loyal, and con- 
 stituent portion, merely, of, the larger, Uni- 
 variant, and final Catholicity, (t. 1123.) See 
 Catholic Church, The New ; Catholic ; Car- 
 dinal, and Cardinism under -Ism ; Univariety, 
 Index, Words, Divergent Individuality, and 
 Convergent Individuality. 
 
 Celestial, heavenly, (Lat. Codum, Hea- 
 ven.) 
 
 Celestioid ; see -Oid. 
 
 Cephalization, the production or supply 
 of a head, as in animals which have attained 
 to that governing appendage. (Gr. KephaU, 
 Head.) 
 
 Cerebral, what relates to the Brain. (Lat. 
 Cerebrum, the Brain.) 
 
 Chalaza, in Embryology, a twisted cord 
 which connects the yolk with the apex of the 
 shell of the egg. 
 
 Chaos, the Primal Confusion of Things, 
 or of the Elements out of which Things 
 were to be formed. 
 
 Circlism; see -Ism. 
 
 Citranalysis, Analysis of the minor or 
 incomplete order ; see Citranalytical. 
 
 Citranalytical, analytical in a minor or 
 imperfect degree, contrasts with ultranaly- 
 tical. (c. 5, t. 345.) 
 
 Classification, the act of forming into a 
 Class or Classes ; distribution iuto sets, sorts, 
 or ranks. 
 
 Classiology ; see -Ology. 
 
 Clavicle, the collar bone. 
 
 Clef, a Figure, or other Character or Key, 
 selected to denote a Class or Domain. 
 
 Coccyx, the tapering small column or 
 scries of bones which forms the continua- 
 tion downward from the sacrum to the 
 
xlvi 
 
 VOCABULARY. 
 
 extremity of the entire bony column of the 
 trunk. 
 
 Co-existexces, Different Phenomena which 
 occur in the same instant of Time, and are 
 hence, as it were, extended side-by-side-wise, 
 in Space, as if the Progress of Events were, 
 for the Moment, arrested, or as if the Uni- 
 verse were stationary in Space, without Mo- 
 tion in Time ; see Co-Sequences. 
 
 Coherent, adhering together ; cardinated 
 and pivoted. 
 
 Coincidence, Eepetitive Analogy, (c. 12, t. 
 503.) 
 
 Col-lateration, side-by-sideness ; see Co- 
 existences. 
 
 CoirPARATOiD ; see -On>. 
 
 Comparology ; see -Ology. 
 
 Composite, the high artistic Mihton, the 
 state of combined Principles harmonized 
 with each other. 
 
 Composition, in the sense of the Artist; 
 the designing, and the harmonic combination 
 of the parts, of a picture or other work of 
 art. 
 
 Composity, the state of being compounded 
 or made up of different factors or elements. 
 
 Comtean, relating to Comte (Auguste), and 
 his Philosophy. 
 
 Conation, an effort towards action ; the 
 term which the Metaphysicians employ to de- 
 note the active attribute of the mind ; in- 
 cludes Will and Desire. (Lat. Conor, to un- 
 dertake, ATTEMPT, TRY.) 
 
 Concrete, The, the Domain of Real Objects 
 or Thing*, as distinguished from that of Pare 
 Ideas ; applied by Spencer to the Grand De- 
 partment of the Sciences which deal with real 
 objects, Mineral, Vegetable, Animal, (not 
 mere Substances as Chemistry, nor Pure Ideas 
 as Logic.) (Lat. Con, with Cresco, to grow, 
 — grown together.) See Abstract, and Ab- 
 stract Concrete. 
 
 Concretise ; see -Ism. 
 
 Concretismus ; see -Ismus. 
 
 Concretoid ; see -Old. 
 
 Concretology ; see -Ology. 
 
 Conditioned, The. contrasted with The 
 Unconditioned, (t. 240.) 
 
 CoNDITIONISMUS j See -TSMTTS. 
 
 Conditionoid ; see -On>. 
 
 Congeries, a collection of various objects 
 or atoms in one mass or aggregate. 
 
 Consensus Animorum, (Latin), the consent 
 of (different) minds. 
 
 Conservatism; see -Ism. 
 
 Conservative, tending to conserve, pre- 
 serve, or guard things in the condition in 
 which they are ; construed by Progressionists 
 as opposed to Progression, and by Conserva- 
 tives, themselves, as opposed to Innovation 
 and Destructive Kadicalism. 
 
 Consistency, the degree of thickness or 
 density of any substance or stuff, (t. 63, 675) ; 
 the composity of Existence and Movement in 
 the Universe at large, (t. 666.) 
 
 Conspectually, as one thing seen in all its 
 parts. 
 
 Constant-ial, related to Constants, in 
 Mathematics, and what is Analogous with 
 them ; contrasts with Fluctional ; see Static. 
 
 Content, in Philosophy, that which is held 
 or contained ; see Continent. (Lat. Con, with ; 
 Uneo, to hold.) 
 
 Continent, that which holds or contains ; 
 see Content. The Content is enclosed with- 
 in or sustained upon the Continent. 
 
 Continuity, the Conditions of Being which 
 relate to Time and Co-Sequences ; as the 
 Successional Eelations of Humanity, making 
 the Historical Unity of the Eace, from the 
 earliest to the latest times. 
 
 Convergent, tending towards Centricity 
 and Unity. 
 
 Convergo-Divergent, converging on a 
 Centre, in one drift of direction, and diverging 
 from the same centre, viewed in the opposite 
 drift of direction ; see Divergo-Convergent. 
 
 Conversion, change, turning about, or the- 
 other-end-first. (Lat. con, with, and xerto, to 
 turn.) 
 
 Convertible, capable of undergoing change. 
 
 Convertible Identity, the idea that All 
 Things are All Things else, or that they differ 
 only in degree, and may be converted or 
 changed into each other. 
 
 Co-ordination, orderly arrangement ; side- 
 by-sideness. 
 
 Corpora Cavernosa, (Latin), anatomical 
 name for the bodies which compose the mass 
 of the penis. 
 
 Corpop.ology ; see -Ology. 
 
 Corpus. (Latin for body, whence English, 
 corpse), the dead body. 
 
 Correlation, Tendential Analogy, (c. 12, 
 t. 503.) 
 
 Correlative, (con-relative), reciprocally 
 answering to. 
 
 Correspondences, Echoes of Similarity 
 through different Domains of Being; see 
 Analogue. 
 
VOCABULARY. 
 
 xlvii 
 
 Co-Sequences, Phenomena which occur in 
 succession, or one after the other, in Time ; 
 see Co-Existences. 
 
 Cosmical, relating to the Cosmos or Ob- 
 jective World ; see Cosmos. 
 
 Cosmism ; see -Ism. 
 
 Cosmogony, the genetic origin or cre- 
 ation of the World, or of Worlds ; or of 
 the Universe. (Gr. Cosmos, World ; Gone, 
 
 OFFSPRING.) 
 
 Cosmological ; see -Ologt. 
 
 Cosmology ; see -Ology. 
 
 Cosmos, (Greek), World, The World, as 
 discriminated from Man, or the rational in- 
 habitants of the world. 
 
 Coup d'CEil, (French), a glance of the eye, 
 a mere slight view. 
 
 Cbanioscopy, the phrenological method of 
 reading character by the ' ; bumps." (Gr. 
 Kranion, the Skull ; skopeo, to look.) 
 
 Crassitudes, thick, heavy things. 
 
 Credo, (Latin), I believe ; a Creed, a for- 
 mula of Faith. 
 
 Crucial, in the shape of a cross ; severely 
 testing. (Lat. crux, a Cross.) 
 
 Cuboid ; see -Om. 
 
 Cubule ; a little cube. 
 
 Culture, cultivation, ripening, polish, im- 
 provement. 
 
 Cultus, worship ; instituted worship for 
 the culture of souls. 
 
 Curriculum, (Latin), a little course or ca- 
 reer. 
 
 Curvism ; see -Ism. 
 
 D. 
 
 Deciduous, falling away, applied to the 
 milk teeth or first set of teeth of the child. 
 
 Decussating, crossing ; generally at acute 
 angles ; see Decussation. 
 
 Decussation, a crossing, generally at acute 
 angles, as the nerve-fibres, at the punctum 
 vita', from the right and left hemispheres of 
 the brain to the opposite sides of the body. 
 
 Deduction, the Method in Science which 
 proceeds from Principles and Established 
 Scientific Laws to Facts ; contrasts with In- 
 duction. There is an Anticipatory and Pseudo- 
 Deductive Method, from the use of which, 
 prior to the establishment of the Inductive 
 or Bacouian Method, the term Deduction was 
 brought into a disrepute, in the Scientific 
 World, from which it is now recovering by 
 the restoration of a legitimate use of the term. 
 
 Deductive, relating to Deduction, or the 
 Deductive Method; see Induction. 
 
 Determinations, pointings in different 
 directions, as Right and Left, etc. 
 
 Determinism ; see -Ism. 
 
 Determinismus ; see -Ismus. 
 
 DEUT(ER)o-Christian, 1. relating to the New 
 or Second Christian Dispensation, resulting 
 from the full admission and the excessive 
 magnification of the Principle of Rationality; 
 and from the Element of Knowledge as com- 
 pletely replacing Faith, Transitional. 2. The 
 same as lapping over upon, and substantially, 
 or in preponderance, characterizing and gov- 
 erning the Trito-Christian, or Final Christian 
 and Religious Dispensation and Develop- 
 
 ment, which will, nevertheless, reinstate, in 
 subdominauce, the Element of Faith, (c. 28, 
 t. 136.) (Gr. Deuteros, Second) ; see Proto- 
 Christian and Trito-Christian. 
 
 Deut;er)o-Christianism ; see -Ism. 
 
 Deut(er)o-Ciiristianismus ; see -Ismus. 
 
 Deut^er)o-Religionism ; see -Ism. 
 
 Deut(er)o-Religionismus ; see -Ismus. 
 
 Deut^er o-Religious, relating to the sec- 
 ond or Transitional Grand Religious Stage in 
 the World, affecting especially the Present 
 Age ; see Deutero-Christiau. 
 
 Deut(er)o-Social, relating to the Present 
 Transitional Age ; see Deutero-Christian, and 
 Deutero-Religious. 
 
 Deut(er)o-Societism ; see -Tsm. 
 
 Deut(er o-Societismus ; see -Ismus. 
 
 Deuto ; see Deutero. 
 
 Diagram, a figure delineated for the pur- 
 poses of illustration or demonstration. 
 
 Diagrammatic, relating to a diagram, or to 
 diagrams. 
 
 Dialectic (-nl, adj.), pertaining to dis- 
 cussion or a two-sided view of things, or to 
 any Cardinismal Arrangement ; (subs.), The 
 Logic of Discussion, or Two-Sided Reason- 
 ing ; or of Double View. (Gr. diet, right 
 TnRouGn, thorough; lejo, to speak;) (t. 
 329.) 
 
 Diamagnetism ; see -Ism. 
 
 Diametrical, through the centre, (Gr. 
 dia, THROuon; metron, Measure.) 
 
 Diamitrid, an embodied Diameter, as a 
 real Shaft or axis, (c. 7, t. 43.) 
 
xlnii 
 
 VOCABULARY. 
 
 Diamitrit, an Abstract Linear Diameter. 
 
 Diastole, the dilatation of the heart, au- 
 ricles, and arteries, opposed to systole, or con- 
 traction ; the two completing the Khythmical 
 Movement. 
 
 Differential, causing or producing differ- 
 ence ; relating to difference ; in Mathematics, 
 applied to a branch or aspect of the Cal- 
 culus. 
 
 Differentiation, the making of things to 
 be different, Spencer. 
 
 Differentiative, tending to or producing 
 Differentiation. 
 
 Digiti, (Latin, plural of digitus,) Fingers. 
 
 Diremptive, Hiekok, applied to one 
 variety of Force. 
 
 Dispensation, a particular stage or regime 
 of affairs, lasting generally through some 
 number of generations. 
 
 Distance, a standing asunder, (t. 933.) 
 
 Divergence ; see Divergent. 
 
 Divergent, tending decentrally, towards 
 Separation and Disunity. 
 
 DrvERGO-CoNVERGENT, diverging from, and 
 converging towards, a Centre ; Radiation 
 viewed in this mode of double Aspect ; The 
 Inverse mode of beginning and conducting 
 the inspection is Convergo-Divergent, which 
 see. Combinations to result from these 
 two compound terms thus, Convergo-Diver- 
 genta-Divergo- Convergent (view from base to 
 apex and back to base + view from apex to 
 base and back to apex), would be requisite 
 to describe the fourfold aspect of this simple 
 geometrical phenomenon ; The Triangle or 
 Cone, or Pyramid. Finally the doubling 
 of this view, with reversal, would be 
 requisite to describe Forms which are 
 fundamentally important, in the new forth- 
 coming Science of Morphology, and Forms 
 with which the Mathematician is already 
 familiar, but which he has no means of 
 naming ; thus Convergo-Divergenta-Diver- 
 go- Convergent ,* Divergo- Convergenta- Convergo- 
 Divergent, would be the requisite term to de- 
 scribe accurately the commou mathematical 
 conception of the figure formed by the two 
 Nappes of a Cone, meeting at their apices, 
 (the hour-glass form), and Divergo- Convergen- 
 ta- Convergo-Divergent ; Convergo-Divergenta- 
 Divergo- Convergent to describe the figure 
 formed by the two same Nappes or Cones 
 meeting at their bases (proximately the 
 cigar-form). When, then, all radical varieties 
 of form (and none more important than pre- 
 
 cisely these two) come to be recognized in 
 Science, as Essential Types of Truth, in Mo- 
 rals, in Religion, and in all other Domains, 
 (t. 505, 930), it becomes obvious that Lan- 
 guage itself must be reconstructed to meet 
 the demands of such Science ; and that the 
 Scientific World must replace its present 
 awkward and unscientific procedure, in the 
 construction of Technicals, taking a four syl- 
 lable word, for instance, like anthropos, from 
 the Greek, as an Element, as in anthropomor- 
 phism, {anthropos, Man ; morphe, form), by 
 something better. The true Elements of tech- 
 nical word-building are the Phonetic Elements ; 
 the single Vowels or Consonants, which should 
 begin, and do begin, in Nature, by rep- 
 resenting not only ideas of some sort, but 
 precisely The True Elementary Ideas of all 
 Thought and Being. If there were a de- 
 mand for compounding and then Bi-com- 
 pounding such long words, as Anthropomor- 
 phism, the absurdity of even attempting it 
 would be obvious ; but words every vowel 
 and consonant of which is significant, readily 
 carry the composition to any height which is 
 requisite. See -Ism, Univariety, Universology ; 
 "Treatise on a Universal Alphabet," by 
 the Author, in Continental Monthly, for 
 June, 1864; "Alphabet of the Universe" 
 and " Universal Alphabet," " Introduction 
 to Alwato," " Structural Outline of Univer- 
 sology," etc. (a. 19, t. 152.) 
 
 Dogma, (Greek), doctrine or teaching. 
 
 Dominant, (adj.), governing; (subst.), 
 that which governs. 
 
 Drift, the single " direction " of a given 
 " direction ;" the view along a line in a 
 single " direction;" the operation of a force 
 in the same manner ; an Order, a procedure, 
 t. 616. 
 
 Duad, the collective Two, as the Unit is 
 the segregated One. 
 
 Duality, Twoness, the first Stage of Plu- 
 rality. (Lat. Duo, Two.) 
 
 Dualism ; see -Ism. 
 
 Duism ; see -Ism. 
 
 Duismal ; see -Ismal. 
 
 Duismus ; see -Ismus. 
 
 Duotd ; see -Old. 
 
 Dynamic, potent, efficient, effective; used 
 in Homeopathy for the hidden, obscure, un- 
 accountable force, or latent-spiritual efficiency 
 of a specific remedy over a given disease; 
 see Dynamis. 
 
 Dynamis, (Greek), Force ; Power; Energy. 
 
VOCABULARY. 
 
 xlix 
 
 E. 
 
 Echosophio, relating to Echosophy. 
 
 Echosopht, Positive Science, as distin- 
 guished from Philosophy, Metaphysics, Spec- 
 ulation, Theory, etc. (c. 3, t. 12.) 
 
 Eclecticism ; see -Ism. 
 
 Ecstatic, (adj.), inexpressibly exquisite; 
 (subs.), a Domain of Being midway from the 
 Absolute to the Infinite, Analogous with the 
 locality and Function of the Genitals, (t. 444.) 
 
 Ecstatologt ; see -Ology. 
 
 Egeneto, (Greek), has become. 
 
 Ego, (Latin), I, Myself. 
 
 Egoistic, inspired by selfishness or Ego- 
 ism ; see Egoism. 
 
 Eidolon, an image or statue ; an ideal form 
 or Typical object. 
 
 Elaborismus ; see -Ismus. 
 
 Elementism , see -Ism. 
 
 Elementismus ; see -Ismus. 
 
 Elementology ; see -Ologt. 
 
 Elements, First Principles, Originators, 
 Primitive Producers, Prime Factors or Con- 
 stituents. 
 
 Elite, The, (French), Choice, Superior, 
 applied to Classes or a Class of People in 
 Society. 
 
 Embryo, the first rudimentary organization 
 of the foetus in the womb, or of a plant in the 
 germinating seed. 
 
 Embryology ; see -Olcjgy. 
 
 Empirical, what pertains to, or is derived 
 from, Experience ; see Experiential. 
 
 Empiricism ; see -Ism. 
 
 Encyclopaedic, Universally agglomerative ; 
 Broadly Generalizing, contrasted with Radi- 
 cally Analytical, or Ultranalytical. 
 
 Ending ; see Termination. 
 
 Endogenous, originating from within ; ap- 
 plied to mental processes, means internal or 
 spiritual, or operating from the inward con- 
 sciousness outwardly ; see Exogenous. 
 
 Endo Spacic, belonging to Internal Space, 
 the space included within the limits of the 
 Object considered ; see Exo-Spacic. 
 
 Endo Spiritual, relating to the Internal 
 or Centering Spirit of the Being or Individual : 
 contrasts with Exo- Spiritual, relating to the 
 Circumambient and radiating Spiritual- 
 Sphere-, (Atmosphere)-, or Environment ; 
 see Spirit. 
 
 Endo-Stabiliology ; see -Ology. 
 
 Endo-Untt-ive, relating to the interior of 
 the Unit ; hence allied with Fractional ; see 
 Exo-Unitive, and Universology — vowel a. 
 
 Engrenage, (French), Overlapping, dove- 
 tailing. 
 
 Ens, (Latin), Being, Keal Object. 
 
 Entia, (Latin), plural of ens; Real 
 Beings ; Things whatsoever which exist ; 
 distinguished from mere Relations between 
 Things. 
 
 Entente Cordiale, (French), cordial or 
 friendly understanding. 
 
 Entical, relating to Ens, Entia, Entity, or 
 Being as such; contrasts with Relational, 
 and also with Aspectual. 
 
 Entities, Things ; any Objects of Thought 
 whatsoever as distinguished from the Re- 
 lations between such Objects ; although in 
 another sense the Relations themselves are 
 objects of thought also, and are also, therefore, 
 Entities, but of another order. Entities and 
 Relations are the whole of Being — the Ana- 
 logue of Entities, Points ; that of Relations, 
 Lines. 
 
 Entity ; see Ens. This word is, I think, 
 badly chosen by Comte to signify an imagi- 
 nary or unreal conception. I employ it, on 
 the contrary, to denote Real Objects, or what- 
 soever is endowed by the mind, with Reality 
 in contrast with Relations as intervening, 
 ideal, quasi-Realities, or quasi-Entities, (t. 
 603.) 
 
 Epi-Cosmology ; see -Ology. 
 
 Equa-Ineqcism ; see -Ism. 
 
 Equated, made equal, brought into equa- 
 tion with each other. 
 
 Equation, a formal mathematical state- 
 ment, by aid of the sign =, that one quan- 
 tity is equal to another quantity, thus 1+3 
 = 2 + 2 ; or, more generally, any instance of 
 equality ; apposition, with equality, as the 
 identity of meaning between the thing defined 
 and its definition. 
 
 Equism ; see -Ism. 
 
 Equismal ; see -Ismal. 
 
 Equismus ; see -Ismus. 
 
 Equity, equality of advantage in any mu- 
 tual transaction. 
 
 Esse, (Latin, meaning to be), Absolute Be- 
 ing, Being in se, contrasts with Existere ; see 
 The Absolute. 
 
 Esthetical, pertaining to the science of 
 Taste. (Gr. Aisthetilcos, relating to Per- 
 ception by the Senses.) 
 
 Etheria, the " second form of matter," 
 attenuated spirit-like materiality. 
 
 Ethics, the Science of Morals, (a. 1, c. 5,t 5.) 
 
VOCABULARY. 
 
 Etiology ; see -Ology. 
 
 Eureka, (Greek), / have found, or dis- 
 covered [it] ; attributed as an exclamation of 
 triumph to Archimedes, on the discovery of 
 Specific Gravity. 
 
 Eyentuation, the Series or Continuity of 
 Events ; the Succession of Events in Time. 
 
 Evolution, an unrolling or folding out, as 
 the petals of a bud when it becomes a flower, 
 (Lat. e [ex], prom or from within, and volvo, 
 
 TO ROLL.) 
 
 Exactology ; see -Ology. 
 
 Ex-Cathedra, (Eatin), from the seat of 
 judgment, or from the pulpit or desk, mean- 
 ing authoritatively, arbitrismaUy. 
 
 Excursus, a running forth, (Lat. ex, from ; 
 curro, to run.) 
 
 " Existence," Being, manifested by its 
 Phenomena, especially in a state of Rest in 
 Space, as contrasted with " Movement," used 
 for Being in Movement, in Time. 
 
 Existential, relating to Existence. 
 
 Existere, Phenomenality ; The Manifes- 
 tations of Being, contrasted by Swedenborg 
 with Esse, as Being in se, or Absolute Being ; 
 see Esse, the x\bsolute. 
 
 Exogenous, originating or growing from 
 without ; applied to mental processes means 
 external or mundane, or operating from the 
 
 outer consciousness inwardly; see Endog- 
 enous. 
 
 Exo-Spacic, belonging to External Space, 
 the Space excluded from the Object con- 
 sidered ; see Endo-Spacic. 
 
 Exo-Spiritual, relating to the circum- 
 ambient-aud-radiating-Spiritual-Sphere-, (At- 
 mosphere)-, or Environment, of the Being or 
 Individual ; contrasts with Endo-Spiritual, 
 relating to the Interior-or-Centering-Spirit, 
 allied with the Soul ; see Spirit. 
 
 Exo-Stabiliology ; see -Ology. 
 
 Exo-Unittve, relating to what is exterior to 
 the Unit; hence allied with Integers or 
 whole Numbers, and by Analogy to Society 
 as contrasted with the Individual ; see Exo- 
 Spacic, and Universology — vowel a. 
 
 Experientialism ; see -Ism. 
 
 Experientioid ; see -Oid. 
 
 Explicated, developed into the minutiae of 
 differentiation and details. 
 
 Extremists, in a good sense those who are 
 radical and thorough, those who carry things 
 out to " the bitter end," or as far as possible 
 or requisite ; in a bad sense those who are 
 organized or who act in a one-sided or ex- 
 treme manner. 
 
 Ex vi termini, (Latin), from the (mere) 
 force of the term. 
 
 F. 
 
 Fabrication, creation, building, or mak- 
 ing. (Lat. Faber, a Builder or Maker.) 
 
 Facta, (Latin), Things done ; Realities 
 externally and materially considered, con- 
 trasted with Eternal Principles and Necessary 
 Laws ; see Entities and Entia. 
 
 Factor, a constituent; one of the parts 
 which go to make up a whole. 
 
 Faith, " Conviction from Testimony," 
 Hickok. 
 
 Fasciculus, (Latin), a little bundle. 
 
 Feeling, as a Department of the Mind, 
 with the Metaphysicians, is the Sensational 
 Faculty ; the " Affection " of Comte ; the 
 " Love" of Swedenborg. 
 
 Feminism; see -Ism. 
 
 Feminismal ; see -Ismal. 
 
 Feminismus ; see -Ismus. 
 
 Feminoid ; see -On>. 
 
 Fetichism, Idolatry, the worship of 
 " stocks and stones." 
 
 Fluctional. wave-like, currental, flowing. 
 
 Focus, (Latin, for a fire-place) ; a central 
 
 fire, any central reservoir of forces and ac- 
 tivities. 
 
 Focal, relating to a focus, or the focus. 
 
 Fcetus, the unborn child ; the child in the 
 womb. 
 
 Formula, (Latin, pi. Formulae), a terse and 
 formal statement of a Principle or Truth, era- 
 ployed for brevity, force, and ease of reference. 
 
 Fractionary, relating to Fractions or the 
 Aliquot Sectionizing of Unity, and to the Do- 
 main of Affairs analogous with them. 
 
 Fracttonismus ; see -Ismus. 
 
 Fractionism : see -Ism. 
 
 Fractionismology ; see -Ology. 
 
 Function, action or performance, as of the 
 duties of an office ; the action or office of any 
 particular part or all the parts of an animal 
 body, or of any body ; interior action more 
 generally, in this sense, than exterior. {Lat. 
 fcngob, to perform.) 
 
 Functionology ; see -Ology. 
 
 Fundamentum, (Latin, pi. fundanunta)) 
 foundation or seat. 
 
VOCABULARY. 
 
 li 
 
 a 
 
 Galliax, relating to Gall, founder of 
 Phrenology. 
 
 Generalization, Large or Broad Views of 
 a Subject, omitting Details and Particulars ; 
 The process of reducing particulars to their 
 generals or genera ; the state or condition so 
 attained to, (t. 334.) 
 
 Generalogt ; sec -Ologt. 
 
 Generaloid ; see -Oid. 
 
 Geocentric, relating to the old theory of 
 the solar t-ystem which made the earth the 
 centre of it. (Gr. ge, Earth; kentron, a 
 Centre.) See Heliocentric. 
 
 Geometrical, brought into regular form. 
 
 Gesturologt ; see -Ologt. 
 
 Globism ; see -Ism. 
 
 Globoid ; see -Old. 
 
 Globose, relating to a globe. 
 
 Globule, a little globe. 
 
 God, The Etymology of the English (and 
 Teutonic) word is considered obscure. The 
 Latin Deus, Sanscrit Deva, Greek Zeus, is 
 allied with the Sanscrit Dyu, Lay, meaning 
 The Heavens, opening up to the Light. (See 
 Max Muller, Science of Language, 2d Series, 
 Ch. 10.) The Chinese Tien has not, even 
 yet, differentiated the ideas of Heaven and 
 God; this confusion offering a serious diffi- 
 culty to the Christian missionaries. A God 
 is primarily a Pivotal Person, a Bepresenta- 
 tive Man, or even an animal or inanimate ob- 
 ject, or an Abstract Attribute or Principle, con- 
 sidered, from any point of view, as governing 
 or presiding over human affairs. Hence there 
 are, at first, innumerable Gods (Polytheism) ; 
 but Pivots, however elevated and central, 
 while they remain plural at all, have still 
 their Pivot, and the ascension of the Pyramid 
 of Honor or "Worship reaches necessarily, at 
 last, the apex or acme, in the idea of One 
 Sole God, (Monotheism.) 
 
 This primitive doubleness of meaning, ac- 
 cording as the Supremacy or God-character is 
 assigned to a Person or other real object, on 
 the one hand, or to an Abstract Principle or 
 Central Knot of Abstract Principles, the In- 
 
 herent Necessity of Law in the midst of Be- 
 ing, the Logos of Plato and St. John, on the 
 other hand, remains, however, in Theology, 
 and is always the broadest ground of differ- 
 ence among Theologians. The one Doctrine 
 is Pietism and Arbitrism, the other is Ration- 
 alism and Logicism. Each party is equally 
 entitled to the use of the term God, to denote 
 the conception of Universal Pivotism, or of 
 an Overruling, Central Director or Directing 
 Potency of the Affairs of the Universe. 
 
 The personal conception of God is Unis- 
 mal ; The Logos or Logical conception is 
 Duismal. The Trinismal Conception (and 
 more subtly the Tri-unismal) will be the Re- 
 conciliation and Harmony of the two earlier 
 forms of the conception in a Higher, more 
 Distinct, and doubtless much modified con- 
 ception of God and of his nature and attri- 
 butes, which will then be the centering Basis 
 of the Theology of the Future, and this, in 
 turn, the Core of Universological Learning. 
 See Pivotal, Polytheism, Monotheism, Ar- 
 bitrism, Logicism, Unismal, Duismal, Trin- 
 ismal and Tri-unismal ; Integralism, Cardin- 
 ism, and Theology. 
 
 Goneology ; see -Ologt. 
 
 Grand Etre, Le, (French), The Grand 
 Being ; Collective Humanity or Human Society 
 as the object of devotion and worship; Comte. 
 
 Grandis Ordo Eyentuum, (Latin), the 
 Grand Order of Events ; The Universal On- 
 going or Procession in Time. 
 
 Grand Man, The, Universal Humanity, or 
 The Universe of Rational Existences, es- 
 pecially in the Heavens, The Superior De- 
 partment of the Spirit-World, conceived of 
 as organized and functionating in the form 
 (analogically) of One Man, and as One Ra- 
 tional Being ; Swedenbor?. 
 
 Ground, Foundation, Basis, the most fun- 
 damental part of anythinsr : that which up- 
 holds the rest ; used in Philosophy, in this 
 sense, technically. 
 
 Grundsaetze, (German), Principles, 
 (Ground-Settings.) 
 
 H. 
 
 Habitat, the locality occupied by the par- 
 ticular animal or being. 
 
 Hadean, relating to Hades, or the world 
 of Spirits. 
 
 Halo, the " Glory " with which Painters 
 surround the heads of Saints. 
 
 IIarmont, agreement of parts, as of the 
 constituent elements of a symphony in music. 
 
lii 
 
 VOCABULARY. 
 
 Heavens, The, a term implied by Paul, 
 and used by Swedenborg, for the different 
 departments or stories of what is ordinarily 
 called Heaven ; see The Sells. 
 
 Hegelian, relating to Hegel and his Phil- 
 osophy. 
 
 Helicism ; see -Ism. 
 
 Heliocentric, relating to the new or Co- 
 pernican theory of the solar system, which 
 makes the sun to be the centre of it. (Gr. 
 Helios, the Sun ; Icentron, Centre.) See 
 Geocentric. 
 
 Hells, a term used by Swedenborg for the 
 different departments or stories of what is 
 ordinarily called Hell ; see Heavens. 
 
 Hemiplegia, paralysis or palsy of one side 
 of the body. 
 
 Hermetic, (from Hermes, tbe Greek name 
 for Mercury), applied to a school of mystical 
 Philosophers of the Middle Ages who treated 
 of Universal Principles, of the Hierarchy of 
 Celestial Beings, of Medicine, etc. 
 
 Heterogeneous, different in nature and 
 properties ; composed of different materials or 
 
 sorts of things. (Gr. heteros, different ; ge* 
 nos, kind.) See Homogeneous. 
 
 Hierarchy, a Sacred or Priestly Order ; an 
 Ascending and Descending Scale of Supe- 
 riors and Inferiors, as of Officers and S ubor- 
 dinates, in any Domain ; contrasted with the 
 Level of Democracy, (t. 924.) 
 
 Hierarchical, (adj.), relating to Hie- 
 rarchy. 
 
 Hieroglyphic, emblematic, symbolic. 
 
 Historical Order ; see Natural Order. 
 
 Hogarthian, derived from, or discovered 
 by, Hogarth, the painter. 
 
 Homtnal, relating toman. (Lat. homo ,Man.) 
 
 Homogeneous, alike in nature and pro- 
 perties ; all of one kind. (Gr. homos, like ; 
 genos, kind.) See Heterogeneous. 
 
 HoMOioiTERiA, defined, a. 36, t. 204, p. 164. 
 
 Humanitarian, benevolent, philanthropic, 
 interested in the universal affairs of mankind. 
 
 Hybridity, the crossing of different species, 
 as of animals ; in respect to Languages, the 
 deriving of a word in part from one language, 
 and in part from another. 
 
 I. 
 
 Ideala-Spiritual, relating at the same 
 time to the Ideal and to the Spiritual. 
 
 Idealism ; see -Ism. 
 
 Ideal Order ; see Logical Order. 
 
 Ideal Typical Plan, (Transcendental) ; 
 the Pattern-Scheme or Congeriated Arrange- 
 ment of Ideal Type-Forms in a larger System 
 or Plan ; see Type-Form, (t. 1046, 1049.) 
 
 Idea-Phronesis, (Greek), the individual or 
 personal variety of knowledge as contrasted 
 with the Koinos Logos, which see. 
 
 Idea-Phronicism ; see -Ism. 
 
 Ideas, Forms of Thought, (Gr. idea, form, 
 
 SEMBLANCE, LOOK.) 
 
 Ideation, the formation of Ideas. 
 
 Identity, 
 
 Ideology ; see -Ology. 
 
 Ideo-real, that which, in thought, is real. 
 
 Ideo-unreal, that which, in thought, is 
 unreal. 
 
 Immanent, indwelling. 
 
 Inclinism ; see -Ism. 
 
 Incoherence, fragmentary or chaotic state, 
 as of Society prior to any harmonic organi- 
 zation and unity ; disarrangement ; the ab- 
 sence of pivoted and cardinated organization. 
 
 Indeterminism ; see -Ism. 
 
 Indeterminismology ; see -Ology. 
 
 Indeterminismus ; see -Ismus. 
 
 Individualism ; see -Ism. 
 
 Individuality, the inherent differentiation 
 of character which constitutes the Individual 
 and causes him to differ from other Individ- 
 uals ; Doctrine of the same, and of its social 
 consequences. 
 
 Induction, the Method in Science which 
 proceeds from the Facts of Observation to 
 some Rational Inference from those facts, 
 which is then established as a Law ; see 
 Deduction, (c. 1-9, t. 321 ; c. 1-7, t. 345.) 
 
 Inductive, relating to Induction. 
 
 Industrial Attraction, doctrine of Fou- 
 rier, that all labor is, intrinsically, and can, by 
 proper social adjustments, be rendered prac- 
 tically, agreeable or attractive. 
 
 Ineffable, what cannot be spoken or ex- 
 pressed. 
 
 Inequa-Equism ; see -Ism. 
 
 Inequism ; see -Ism. 
 
 Inequismus ; see -Ismus. 
 
 Inexpugnable, which cannot be sep- 
 arated or expelled ; literally, un-fight-out- 
 
VOCABULARY. 
 
 liii 
 
 able. (Latin in, not ; ex, out of ; pugno, to 
 tight.) 
 
 Inexpugnability, the state of being Inex- 
 pugnable. 
 
 In Extenso, (Latin), extensively, in full 
 extent. 
 
 Infanta- Feminoidal, corresponding with 
 that which characterizes the child and the 
 •woman ; mother-and-child-state. 
 
 Infantoid ; see -Oid. 
 
 Infernalism ; see -Ism. 
 
 Infernology ; see -Ology. 
 
 Infinitesimals, a term applied in the 
 Mathematics to infinitely small quantities ; 
 fractionally less than any assignable quantity. 
 
 Infinitology ; see -Ology. 
 
 Inherence, that which is permanent or 
 eternal in the constitution of Being, (t. 759.) 
 
 Inorganism ; see -Ism. 
 
 Inorganismology ; see -Ology. 
 
 Inorganismus ; see -Ismus. 
 
 Instantiality, the actualizing Point, where 
 the point in Space and the point in Time con- 
 cur in the Event. 
 
 Instep, that part of the bony fabric ot the 
 foot which is situated between the tarsus and 
 the toes. 
 
 Integer, a "Whole Number, a Unit, or 
 Unity, as distinct from a fraction. 
 
 Integerism ; see -Ism. 
 
 Integerismology ; see -Ology. 
 
 Integerismus ; see -Ismus. 
 
 Integral, many-sided, all-sided, and, 
 hence, botn compound and entire; whole, 
 complete. 
 
 Integralism ; see -Ism. 
 
 Integralismus ; see -Ismus. 
 
 Integrality, wholeness. 
 
 Integration, combining, the unition oi 
 aspects or parts in a whole ; the binding or 
 growing of things together into a whole, 
 Spencer. 
 
 Integrative, rendering whole, complete or 
 
 ALL-SIDED. 
 
 Integrism ; see -Ism. 
 
 Intelligence ; see Knowing. 
 
 Inter- Atomic, coming between atoms. 
 
 Inteeismology ; see -Ology. 
 
 Intersusception or Intussusception, a 
 taking up into. (Lat. inter, or inius, into, or 
 within, and suscipio, to take up, like the 
 closing up of a telescope.) 
 
 Intuition, immediate observation or in- 
 spection ; the same when interior or spiritual, 
 or by the Internal Senses ; hence Immediate 
 and Synstatical Knowledge, allied with In- 
 stinct and Feeling, and contrasted with Knowl- 
 edge by Mental Analysis and Intellectual Re- 
 flection, this last allied with Clear Vision and 
 The Sense of Sight. 
 
 Intuitional, what relates to the Intuition 
 as a means of Knowing. 
 
 -ISM. 
 
 -Ism, a Termination or Ending directly 
 attached to the Stem of a Word, to denote an 
 Abstract Principle derived from a Quality or 
 Relational Attribute of some Concrete Em- 
 bodiment or Sphere of Being ; so that the 
 same Principle or Spirit of Attribution or 
 Relation, occurring in any and all other objects 
 and spheres, is identified with it as the same; 
 making the basis of an Abstraction from all 
 Special Spheres. The Ism is therefore Com- 
 parologkal ; or, transcending ail special 
 Spheres, it passes from Sphere to Sphere, 
 while yet originally, and, always predomi- 
 nantly, it is characterized by that one in 
 which it is first observed and where it 
 specially prevails. It differs in this, essen- 
 tially, from the termination -Ity (Monocre- 
 matic or Monospheric) which denotes the in- 
 dividual (Substantivoidal) Spirit, or the In- 
 
 most, of a Single Object or Sphere, and its 
 Radiation or Efflux, merely, abroad. 
 
 It is one of the subtlest observations ever 
 made by any thinker, when Emerson observes, 
 that : " In order to be Un-io/i, there must 
 first be Un-^s." It is also a grand use of the 
 idea which he intends, namely, that : In or- 
 der to the existence of any Society (Union) 
 worthy of the name, there must first be de- 
 veloped Individuals, Units, to be the Mem- 
 bers or Constituents of The larger Ideal 
 Unit which we call Society — the Un-iox of 
 the individual Un-ns. But there is a closer, 
 more metaphysical and analytical, and con- 
 sequently a more elementary use, to be made 
 of the idea stated by Emerson, than any So- 
 ciological application which it was his pur- 
 pose to suggest. This more radical use of the 
 thought can be stated as follows : 
 
liv 
 
 VOCABULARY. 
 
 Vx-it or TJx-id (c. 7, t. 43) is the Individ- 
 ual One Object (Abstract or Concrete) which 
 is observed. It is therefore single, or, in the 
 absolute sense, One; but Urn-ion is the unition 
 and classification of One Individual Unit 
 with (at least) One Other Individual Unit, in 
 a New Ideal Unit, (the -ion or -yu?i), which, as 
 to the sensible fact, is now Two, and no longer 
 One. We are now talking, therefore, not of 
 One but of Two, while yet we retain the 
 same Word-Stem (Un — , from the Latin Units, 
 One), in both these (sensuously speaking) 
 totally opposite cases. It is only because we 
 have passed up from the Plane of Material (or 
 Materioid) Observations to the Ideal Plane, 
 that we are authorized to continue to employ 
 the same Word-Stem, having original re- 
 ierence to Unity ; and there is this Antithet- 
 ical Reflection (see Index) and Tebmlnal 
 Conversion into Opposites (t. 83) and Polae 
 Antagonism (t. 225) between All Things of the 
 Material, and All Things of the Ideal, Planes, 
 or Domains of Being. 
 
 This subtle ghding or transfer of the mean- 
 ing of words, quite unobserved by both 
 speaker and hearer, by change of Plane, from 
 a P "imitive MeaniDg to, in a sense, The Pre- 
 cise^ Opposite Meaning, is the most fruitful 
 source of dissension and incomprehensibility 
 in all our discussions, the liability to which 
 can only be securely guarded against by the 
 Universological Discovery of a New and Ba- 
 dical Scientific ~Basisfor Language itself. All 
 existing languages are Instinctual and Na- 
 turoid in the character of their development, 
 and are hence inherently inadequate to serve 
 as the proper instrument of exact thinking ; or 
 to prompt and compel Exact Thought, by the 
 subtle exigencies of their own structure. 
 These Higher Functions of Speech can only be 
 performed by Speech itself scientifically re- 
 constructed upon a radically new discovery of 
 the Nature and Powers of the Elements of 
 Speech itself ; by, in other words, a Scientific- 
 ally constructed Universal Language ; upon 
 which, as a Basis, the Materials now ac- 
 cumulated in all existing languages, sifted 
 and polished, can be superinduced and 
 wrought in, in the final Ee-cast, Permanent 
 Structure, and Artistic Embodiment of the 
 One Planetary Language of the Future. 
 
 Unit is the Fact of Observation ; Union is 
 the Classification of that Fact with another 
 similar Fact (or more than one such). Unit 
 and Union are both, however, stages of, or 
 
 upon planes of, the Ordinary Domain of 
 Science— the Natural Sciences. Un-itY is the 
 Soul of the Unit or Union, or else the gener- 
 alized and more attenuated aspect of Union, 
 or of Particular Instances of Union as New 
 Ideal Units. It is, therefore, a Transcendental 
 or Cardinary Fact, more Ideal still than mere 
 Classification, or the Corporate constitution of 
 the Single Ideal Unit. Generalization is 
 higher than Classification, and is the Floor or 
 Basement Degree of Transcendentalism. But 
 Unity is still a Fact of Eeal Being (though 
 Interior and Spiritual), and only therefore, in 
 this lower sense, Cardinary, or above the 
 Ordinary Eange of Conception. It is Sub- 
 stantivoidal, and echoes still to the region of 
 Substantives, (although of the abstract Sub- 
 stantives or Nouns,) in Grammar. 
 
 Finally, Un-isx. is the naming of the more 
 subtle and more truly Cardinary Idea, not re- 
 lating to any single object or sphere, but to a 
 Generalized Quality, occurring in many 
 Spheres. It is not, therefore, substantivoidal 
 or analogous with Substantives even when 
 Abstract, but with the Adjective and Preposi- 
 tional Domain, the Domain of pure Qualities 
 and Eelations, (t. 488, and Index, word Ad- 
 jectivity.) In respect, for example, to these 
 several derivative words from the source Unus 
 (One), £n-iSM denotes that aspect of per- 
 manent sameness which, whether in lower or 
 higher spheres, whether in relation to ideas 
 which are sensuously one, or sensuously 
 many and ideally one, authorizes the reten- 
 tion of the same Word-Stem ( Un-) through- 
 out. "Unism is thus the most Abstract Spirit 
 or the Pure Quality of the Number One ; 
 whether that quality be found in Un-it, the 
 Primitive Simple Individual; in Un-ion, the 
 new Ideal Compound Unit, really, or sen- 
 suously Two or Many ; or in Un-ity, the gener- 
 alized aspect of Units and Union in a some- 
 what vague abstraction, still, however, re- 
 lated to Thing. Unism is, therefore, the ex- 
 act, generalized, Adjective Quality, {of One), 
 like White, which occurs in the wool or in the 
 snoio, or in a thousand other objects. 
 
 In other words, -ism gives the result of an 
 Analytical Generalization, and -Ity that 
 of an Indeterminate, Spirit-like, or Vapory, 
 Obseevatoeial Generalization, not, there- 
 fore, "Positive" or Echosophie, even in the 
 Ordinary or Lower Scientific Sense, (t. 
 1010-1012.) It is ideas of this class (the Ity's) 
 which Comte intends by Entities ; see Entity. 
 
VOCABULARY. 
 
 lv 
 
 The Highest and Grandest Subdivisional 
 Distribution of Universal Adjective Property, 
 (The Domaiu, therefore of -Ism) is into 1. The 
 Good, (it might be Goodism) Unismal ; 2. 
 The True, Duismal ; and 0. The Beautiful, 
 Trinismal. The Second of these, The True, 
 Duismal, is The Governing or Supreme At- 
 tribute ; that to which all others mast (in pre- 
 dominance) submit and conform. It is the 
 Logos or God-Principle of the Abstract At- 
 tributional Domain. Good and Beautiful 
 are susceptible of Degrees of Comparison, as 
 Better and Best, more Beautiful and most 
 Beautiful • but True has strictly no Degrees 
 of Comparison ; Truth no possible enhance- 
 ment of its own Nature. It is The Abstract 
 God ; the (personally) unrevealed God ; the 
 God of conceptual, self-existent Justice, (or 
 adjustment), Truth and Law; God the 
 Father of the Final Theology, in a word : 
 The Sciento- Absolute ; (see Messianism, Odic 
 Force, Spirit, Absolute.) " Philosophy," 
 says Proudhon (Creation de l'Ordre, p. 87) 
 " has never yet essayed to give a General and 
 Transcendental TJieory of Abstraction; but, 
 without such theory, certitude respecting the 
 points still controverted in Philosophy [which 
 includes Theology] can never be acquired." 
 
 Affection, Love, The Good, (Analogues of 
 each other), Unismal, are opposite in Nature 
 to Knowledge, Wisdom, and The True (Ana- 
 logues of each other), Duismal. Affection is 
 essentially side-taking, partial, a respecter of 
 persons, and hence unjust, or not-true, in the 
 abstract Scientic meaning of Justice, Truth 
 and Law. It accords with Idia-phronicism, 
 as Tiie True accords with the Koinos Logos, 
 (which see.) Utter Devotion to the governing 
 Behests of the Abstract and Absolute Truth, is 
 the sufficient platform, or Basis of the Creed, 
 of the New Religious Dispensation, the Re- 
 ligion of the Future ; devotion thence to the 
 Discovery of Truth, and thence again to the 
 discovery or acquisition of the Method which 
 shall conduct to the discovery of Truth. 
 
 Devotion to Truth is then The First Pos- 
 tulate ; but it may be that we do not know the 
 Truth ; there is demanded therefore A Pre- 
 liminary Devotion to the discovery or the search 
 after Truth ; but we may not know how to 
 seek the truth ; there is therefore the demand 
 for A Still Preliminary Devotion to the Dis- 
 covery of k. Scientific Method, by which wo 
 can investigate and determine the Truth uni- 
 versally. Universology purports to be the 
 
 Discovery and Demonstration of that Method. 
 It results that the Religious Sentiment of the 
 "World should, for the present, be concen- 
 tered on the comprehension, acquisition and 
 criticism of the New Universal Science or 
 Science of the Universe. 
 
 But, yet, The Beautiful is the result of 
 graceful compromise between the Sternness 
 of Abstract Truth and the too excessive con- 
 cessiveness of Affection or Love, and is, 
 therefore, from one point of view higher and 
 more than Truth, (t. 1117.) When Goethe 
 affirmed that " Beauty is more than Good- 
 ness," the world could not understand him. 
 In the light of these Principles it is seen in 
 precisely what sense it is more than both 
 Goodness and Truth, since it is a Compound 
 Resultant of the two, and is in that sense 
 more than either of its factors ; but in the 
 Governmental or Regulative Sense, it is 
 always the second, Pure Abstract, term in 
 the Trigrade Scale of Prime Elements, which 
 is supreme. Confucius said, " O that I could 
 find a man who loved Truth as I have seen 
 men love Beauty I " Christ said, " The Zeal 
 of my Father's House hath eaten me up." 
 
 To ascend from Personal Love, centered, 
 in the first instance, upon some Ideal 
 or Real Personality however exalted, to 
 Love primarily and directly centered upon 
 that Pure Abstract and Universal Truth 
 which embraces and presides over all Ideals, 
 and all Personality, and to the Love then and 
 thence derived, of Ideals (or Idols) and 
 Persons, only, or chiefly, in so far as, and 
 because, they embody or incarnate The Truth 
 {The Logos), in full, or in parts previously es- 
 timated and clearly understood in the Abstract 
 State, and hence intelligently and critically 
 recognized, in its Varying Degrees, in its Per- 
 sonal Representatives ; to ascend from this 
 Compound Love to the Wisdom which comes 
 from the Knowledge of Truth, and finally, to 
 proceed thence, to that Supreme Gracefulness 
 of Conduct, the High Art of the Individual 
 and Collective Life of Humanity ; — to marry, 
 in a word, the burning and absorbing piou3 
 zeal of Christ to the Love of Truth per se, so 
 pathetically sighed for by Confucius ; to marry 
 these two Loves, conjointly, with the Clean- 
 cut and Profound Intellectual Understanding 
 of Truth; Sciento-Philosophic, — such is the 
 more Elaborate Programme of the New Re- 
 ligion propounded by Cmversologt, Inte- 
 gralism and Pantarciiism — New onlv in the 
 
lvi 
 
 VOCABULARY. 
 
 sense that it is the Superior Development, 
 the Flowering-out of the Eeligion(s) of the 
 Past ; the Eealization of all that is or can be 
 truly meant by the looked-for "Second Com- 
 ing of Christ.''' 1 See Catholic, Catholic Church, 
 (New, Old,) Theology, God. 
 
 The Incarnated Human Excellence, In- 
 dividual or Collective, which could rightly 
 say, in Scriptural Phrase, but in a new sense 
 and with reference to the Most Profound and 
 Fundamental Abstract Truth, "I and my 
 Father are One," might be proclaimed, with- 
 out blasphemy, as "The Messiah," "The 
 Anointed One," and as " Immanuel," or 
 " God with us." Of such Transcendent and 
 Divinized Humanity it might be said in a 
 less restricted Personal Sense than of Old, 
 "And The Word, {The Logos) became Flesh, 
 and dwelt among us, (and we beheld his 
 glory, the glory as of the only begotten of the 
 Father), full of Grace and Truth." The 
 "Lyrical Philosophy" (see Mysticism) of the 
 Old Scriptures may thus be interpreted into 
 the more intelligible Human-like experience 
 of the New Age. 
 
 The excess of Love is, indeed, not unfre- 
 quently the worst enemy of Truth. Even God 
 and Christ, and The Bible, and The Church 
 maybe held to and devotedly loved, by the best 
 of people, in a certain sacramental way in which 
 these sanctified objects are mere Idols, dark- 
 ening the understanding, hindering the free- 
 dom of the mind and the possibility of Pro- 
 gress, perpetuating bigotry, dogmatism, re- 
 ligious arrogance and other wide-spread 
 ecclesiastical vices. 
 
 Professor Huxley, on a recent occasion, 
 rejoices that the -Itys (-Ities) are rapidly dis- 
 appearing from Science ; that, in other words, 
 we are, in this age, contenting ourselves with 
 the Facts of Observation, the -its and -ids, and 
 their Classifications the -ions and -tions (-unz 
 and -shunz). He is quite right, profoundly 
 right, in respect to the proper method in his 
 own really lower and Ordinary, but not less 
 indispensable, Department of Science, which, 
 in order to prosper, must eliminate what does 
 not belong to it ; but, there is a certain un- 
 conscious arrogance in the assumption, by 
 the champions of the Natural Sciences, in 
 this hour of the triumphant development of 
 their subject, to the effect, that their Science 
 is the only Science, and their scientific method 
 the only scientific method. They have not 
 hitherto fully sensed that Higher Science, 
 
 purely Metaphysical and Transcendental 
 (Cardinary, as contrasted with Ordinary) 
 which is to take up and elaborate^ and classify 
 the -Itys rejected by them, and the still more 
 Transcendental Isms, the Domain of which 
 must speedily come to be recognized as the 
 Supreme Domain of Science. This is Trans- 
 cendental Science, constructed out of Pure 
 Abstract Ideas, but to which all observations 
 and classifications of mere facts will be found 
 in the end to be subordinate and amenable. 
 Universology is the only umpire which can 
 settle the relative rank of the Special Sciences. 
 At a certain stage in the development of the 
 Fcetus the Liver increases to something like 
 five times its true proportional size, thrusting 
 its immense materioid bulk in the way of 
 claim to being the leading Visceral Organ of 
 the Human Organismus. Perhaps every or- 
 gan in the body sets up in turn to be the chief 
 of the Physiological Eepublic, as every one 
 of the Inferior Interests in Society has done, 
 before the Head and Brain are univer- 
 sally conceded their legitimate Governing or 
 Eegulative Precedence. It is not, however, till 
 this happens that the Harmonious Perfection 
 of Gestation is accomplished, and the child is 
 prepared to be born. It is by analogy with 
 the Liver that the Natural Sciences have 
 claimed for a period the higher rank in the 
 world of Science, than pure Abstract Scien- 
 tism, which, as yet, was not in fact sufficiently 
 developed to maintain its claim, more subtle 
 and difficult of realization ; somewhat as the 
 Anatomy of the Brain offers the severest and 
 as yet the unsolved problem of Physiology. 
 But the true adjustment of relative rank in 
 the Hierarchy of the Sciences, effected by the 
 demonstration and understanding of the 
 Unity of the Sciences, indicates the hour of 
 Intellectual Birth for the Eace, (t. 434.) 
 
 A few new terms occur in the Vocabulary 
 not found in the body of this work, but 
 which will serve to facilitate the discussions 
 in question. Of such new terms occurring 
 under the head of -Ism, the most are of the 
 Third Order, those Cardinismal terms, per- 
 taining to the Elaborismus of Ideas, the ab- 
 sence of which in our existing languages, 
 emasculates them, for the purposes of Sciento- 
 Philosophy, (e. 3, t. 226), Posita- Negatism for 
 instance. Alwato will furnish less cumber- 
 some and more euphonious terms. These 
 awkward words are provisional. See Inte- 
 gralism, Cardinism, Universology, Uni variety. 
 
VOCABULARY. 
 
 lvii 
 
 ALPHABETIC ARRANGEMENT, UNDER -ISM, OF WORDS HAVING THAT 
 
 ENDING. 
 
 (See Introduction to the Vocabulary , p. xli.) 
 
 A. 
 
 Absolutism; see Arbitrism. 
 
 Abstract-Concretism, The Principle em- 
 bodied in and symbolized by unwrought 
 Materials, Matters, Stuff. 
 
 Abstractism, The Principle of Abstractness ; 
 see Coucretism. 
 
 Altruism, devotion to the well-being of 
 others, and so to the interests of all ; con- 
 trasts with Egoism ; a larger word than 
 Benevolence and perhaps more specific 
 than Philanthropy ; furnishes the adjective 
 Altruistic, which see. — Comte. 
 
 Angulism, The Principle in the Constitution 
 and Distribution of All Things, which is 
 embodied in and symbolized by the Angle, 
 or by Angles, the brokenness of Surfaces 
 and Lines. 
 
 Animism, 1. The Principle embodied in and 
 symbolized by the Animal or by the Ani- 
 mal Kingdom at large ; 2. Animal Life as 
 distinguished from Vegetable Life. 
 
 Anthropism, The Principle embodied in and 
 symbolized by Man or the Human "World. 
 (Gr. Anthropos, Man.) 
 
 Anthropomorphism, contrasts with Cosmism, 
 The Principle embodied in and symbolized 
 by the Anthropoid (the Human Figure or 
 
 Form) ; the theological doctrine of the 
 Human Form or human-like Being of God ; 
 the doctrine respecting God that he is in 
 the human form ; extended by Sweden- 
 borg to the Heavens, and Universologically 
 to the Universe, and to each Monad and 
 larger Sphere of Being in the Universe en- 
 tire. (Gr. Anthropos, Man ; Morph'e, Form.) 
 (c. 1, 2, t. 895.) 
 
 Arbitrism, Autocracy, Supreme Personal 
 Authority, or Individual Will; implying 
 Arbitrary and Irresponsible Power and 
 Control, whether of God, or, in a minor de- 
 gree, of any Euler or Controller; Con- 
 sidered as a Self-Existent and Eternal 
 Principle ; also as presiding in a corre- 
 sponding Scheme of Government or Ad- 
 ministration (characterized by it), in the 
 Universe at large, or in any Minor Domain 
 of Affairs; Self-directing and presiding 
 Will-Power ; in Alwato, YA ; contrasts 
 with Logicism, which see. . 
 
 Artism, the Abstract Principle, or the Spirit 
 of Art. 
 
 Arto-Concrettsm ; see Naturo-Concretism, 
 and Concretism. 
 
 c. 
 
 Cardinism, The Principle embodied in, and 
 symbolized by, the Cardinismus ; by the Car- 
 dinal Series of Number, or by any Cardinal 
 Number or Numbers, (t. 214.) The Hing- 
 ing and Reconciliation of things different 
 and even most opposite ; as of the Most 
 Absolute (Simple) Unity, and of, on the 
 other hand, the most DLstinctified Differ- 
 ence, — reconciled in Uhivariety or the Om- 
 nivariant Unity (The Higher and Complex 
 Unity) ; as of the Most Implicit Faith in the 
 Underlying Inherency of Truth, Goodness, 
 and Beauty in All Things, the God-Prin- 
 ciple overruling Evil for Good, and of, on 
 the other hand, the most rigid Skepticism of 
 every particular Affirmation or Denial (un- 
 til after Eadical Investigation and Con- 
 
 firmation) — reconciled in that Plastic and 
 accommodating Mentality which embraces and 
 harmonizes the most Extreme Divergencies ; 
 as of the Most Devout Worshipfulness 
 towards The True Divine, whether con- 
 ceived of as Abstract, or Personal, and of, 
 on the other hand, the Blankest Atheism 
 towards many prevalent literal and degrad- 
 ing Conceptions of the Being and Nature of 
 God — reconciled in the Sciento- Philosophic 
 and Composite Theology of the New Catholicity 
 of the Future ; as of the most Devout Self- 
 Abnegation, Consecration, Loyalty and Sub- 
 ordination to all true and accepted Leaders 
 or Chiefs, the full recognition of " the Divine 
 Bight of [True'] Kings," and of, on the 
 other hand, the Most Utter Democracy in 
 
lviii 
 
 VOCABULARY. 
 
 the Sovereignty of the Individual, — re- 
 conciled in the Larger Organic and Fantar- 
 chal State-craft of the Future of Humanity ; 
 as of Conservatism, and of .Radicalism, re- 
 conciled in Orderly, Bapid, and Omni- 
 variant Progress ; as of the Complicated 
 Organization and Static Order of the Pro- 
 spective Pantarchal Regime of Human 
 Affairs, and the Free Dissentient Individ- 
 uality which shall persistently decline, like 
 the debris at the foot of a mountain, to be 
 included in any consolidated and organized 
 Establishment whatsoever, etc., etc., etc. 
 But Cardinism is still in Preponderance, 
 Statoid, as contrasted with Ordinism, which 
 is Motoid ; see -Ism, Ordinism, Univariety, 
 God, Theology, Universology, Catholic, 
 Catholic Church, (Old, New,) Individuality, 
 (Convergent, Divergent.) (Lat. Cardo, a 
 Hinge.) 
 
 Cardinordinism, (Cardina-Ordinism), the 
 composity and mutual interblending of 
 Cardiuism and Ordinism. 
 
 Circlism, The Principle embodied in and 
 symbolized by the Circle. 
 
 Concretise, The Principle embodied in and 
 signified by the entire Concrete World. 
 
 Conservatism, The Principle which tends to 
 Conservation or the Preservation of what- 
 soever is; contrasts with Eadicalism; see 
 Kadicalism and Conservative. 
 
 Cosmism, The Principle embodied in, and 
 symbolized by The World apart from 
 Man ; (Gr. Cosmos, World) ; see Anthro- 
 pism. 
 
 Cube-ism, The Principle embodied in and 
 symbolized by the Cube. 
 
 Curvism, The Principle involved in and 
 symbolized by Curvature or the Curve. 
 
 D. 
 
 Determinism, The Principle embodied in 
 and symbolized by Determination, or a 
 Scheme of Determinations, or adjustments 
 of Lines directed to different Points of the 
 Heavens. 
 
 Deutero-Christianism, The Dominant Prin- 
 ciple of the Deutero- (or Deuto-) Christian 
 Dispensation ; see Deutero-, Proto-, Trito- 
 Christian, (a. 49, t. 204.) 
 
 Deutero-Eeligionism, The Governing Prin- 
 ciple of the Second and Transitional Ee- 
 ligious Stage of Development in Human 
 Society, affecting especially this age ; see 
 Deutero-Christian. 
 
 Deutero-Societism, The Governing Principle 
 of The Second or Transitional Stage of De- 
 velopment in Human Society, affecting es- 
 
 pecially The Present Age ; see Deutero- 
 Christian. 
 
 Dia-Magnetism, That form or condition of 
 Magnetism, which causes certain sub- 
 stances, when freely suspended, to take an 
 equatorial position, or one at right angles 
 to the lines of magnetic force. 
 
 Dualism, The Doctrine that there are two 
 sources or origins of Being ; contrasts with 
 Monism. 
 
 Duism, One of the Three Fundamental or 
 Primordial Principles of Universology. 
 The Principle in the constitution of All 
 Things which is derived from, and has re- 
 lation to, the Number Two ; the Spirit of 
 Two ; (Latin Duo, Two) ; see Unism, and 
 Trlnism, and Universology, (t. 203.) 
 
 E. 
 
 Eclecticism, The Philosophical Principle or 
 System which elects or selects portions or 
 Aspects of all other Systems, conjoining 
 them into a new or Eclectic System ; differs 
 from Integralism which takes substan- 
 tially the ivhole of all other Systems, 
 placing and reconciling them and all their 
 parts by virtue of Universological Solutions 
 and Principles. 
 
 Egoism, a passionate love of self, leading a 
 man to centre all considerations upon his 
 own personality ; contrasts with Altruism ; 
 6ee Altruism, under -Ism, and Altru- 
 istic. 
 
 Elementism, the Principle embodied in and 
 symbolized by Elements, or the Elementary 
 Domain. 
 
 Empiricism, Knowledge, from Experience 
 merely. 
 
 Equa-Tnequism, The Conjunction, Marriage 
 and Eeconciliation, or the Mutual Modifi- 
 cation of Equism and Inequism; which 
 see. 
 
 Equism, The Principle embodied in and rep- 
 resented by The Equal Numbers, by Par- 
 * allel Lines, etc. ; related to Equity, in 
 Morals, (t. 898, 906) ; see Inequism. 
 
 Experientialism ; see Sensationalism. 
 
VOCABULARY. 
 
 lix 
 
 F. 
 
 Feminism, The Principle embodied in, and 
 symbolized by, the Feminismus, or by any 
 Female Being, or the Analogue of such, 
 (t. 136.) 
 
 Fractionism, The Principle embodied in, 
 and represented by, Fractions, or The 
 Fractional Series of Numbers. 
 
 Globism, The Principle embodied in, and symbolized by, the Globe, (-Figure.) 
 
 H. 
 
 Helicism, or Helix, defined, t. 637. 
 
 I. 
 
 Idealism, The Philosophy which evolves all 
 Being from Mind ; see Materialism. 
 
 Idiaphronectsm, The Principle of the Idia 
 Phronesis ; which see. 
 
 Inclinism, The Principle embodied in, and 
 symbolized by, the Inclined Line or Plaue. 
 
 Individualism, The Principle embodied in, 
 and symbolized by, the Individual, as con- 
 trasted with the Sociability, Mutuality, or 
 Unity of Society ; The Doctrine or Ten- 
 dency which leans towards, or promulgates, 
 that Principle. 
 
 Lnequa-Equism, The Conjunction, Marriage 
 and Reconciliation or the Mutual Modifica- 
 tion of Inequism and Equism, which see. 
 
 Inequism, The Principle embodied in and 
 represented by The Odd Numbers, by 
 Odd or Un-mated Objects or Forms, etc., 
 related to In-iquity in Morals, (t. 898, 802 ; ) 
 see Equism, and Universology. 
 
 Internalism, The Infernal Principle, the 
 Principle embodied in and symbolized by 
 the Hells. 
 
 Inorganism, The Principle embodied in, and 
 represented by, the Inorganic World. 
 
 Integera-Fr vctionism, The Principle sym- 
 bolized by the Coniposity and mutual inter- 
 blending of Whole Numbers and Frac- 
 tions. 
 
 Integerism, The Principle embodied in, and 
 represented by, Integers or Whole Num- 
 bers, or by The Integral Series of Num- 
 bers. 
 
 Integrism, defined, t. 210. 
 
 Islamism, Mahometanism. 
 
 Integralism, I. The Universal Philosophy, 
 (accompanying Universology and Pantar- 
 
 chism), Universal in a Multiform Sense, aa 
 embodying : 1. Natural Philosophy, in 
 the Grand or Comtean meaning of the 
 Term, together with its Metaphysical and 
 Theological Substrata, the Speculative, In- 
 stinctual and Inspirational Basis, the Old 
 Philosophies and the Old Religions ; 2. Sci- 
 ento-Philosophy, the Exactitudes of Uni- 
 versology, generalized, and, 3. Arto-Phil- 
 osophy, or the New and Future Practical 
 Philosophy, the Final and Harmonious 
 Application of Philosophy to the Collective 
 and the Individual Life of Man — culminat- 
 ing in the Religion of the Future. II. In- 
 tegralism, is the convenient abridged ex- 
 pression for Omnivariant Integralism, and 
 also for Pivoto-Integralism (somewhat as 
 Individuality is currently used for Diver- 
 gent Individuality, Trinism for Treisni and 
 Tri-Unism, etc.) In this last sense (see 
 Pivoto-Integralism) it means The Cardin- 
 ism of Cardinlsm with Ordinism in Cardin- 
 ordinism ; and of this last (as Integer ism), 
 with Fractionism in Integcra-Fract'wnum 
 (as of The Subjective and The Objective 
 antithetically reflecting each other), and, 
 finally, of all thi*% as Positism, irith Xe- 
 gatism, (The Something and the Nothing, 
 as the Equal Factors of Being) in Omnua- 
 riant Integralism, centered in and repre- 
 sented by Pivoto-Integralism, The Reigning 
 Unit or Individual or Pivot of any Organ is- 
 mus whatsoever. See Cardinism, Ordinism, 
 Cardinordinism, Integrum, Fractionism, 
 Integera-Fractionism, Pivoto-Integralism, 
 and the following Tabular Presentation, to 
 be read from below upward. 
 
lx 
 
 VOCABULARY. 
 
 OMHYARIANT INTEGRALISM. 
 
 POSITISM 
 
 (ALL POSITIVE 
 Numbers.) 
 
 EQUISM 
 
 (THE EVEN 
 Numbers.) 
 
 CARDIXISIJI 
 
 I (THE CARDINAL J INEQUISM 
 INTEGERISM / Numbers.) / ( ? T HE 0D ^ 
 
 (Unism, Duism,^ NuMBEB8 ° 
 
 Trinism.) 
 
 ORDINISM 
 
 (THE ORDINAL 
 Numbers.) 
 
 PIVOTO-INTEGRALISM, 
 
 (THE UNIT.) 
 
 lFRACTIONISM (The Fractions.) 
 NEGATISM, = Zeroism (ZERO.) 
 
 J. 
 
 Judaism, The Eeligious System of the Jews. 
 
 K. 
 
 Koinologicism, The Principle of the Koinos Logos ; which see. 
 
 L. 
 
 Line-ism, The Principle symbolized by The 
 Line or Lines. 
 
 Liniism ; see Line-ism. 
 
 Logicarbitrism, (Logica-Arbitrism), The 
 Composity and Interblending of Logicism 
 and Arbitrism. 
 
 Logicism, Pure and Transcendental Eation- 
 alism ; Rationalism rigorously confined and 
 applied to the Inherent and Necessary 
 Laws of Being ; the Logos of Plato and St. 
 
 John (translated " The Word," Gospel of 
 John, ch. 1, v. 1), considered as a Self- 
 Existent and Eternal Principle ; also as 
 presiding in a corresponding Scheme of 
 Government or Administration character- 
 ized by it, in the Universe at large, or in 
 any Minor Domain of Affairs ; "Wisdom ; 
 the Pure Beason ; in Alwato, WO ; con- 
 trasts with Arbitrism ; which see. 
 
 M. 
 
 Masculism, The Principle embodied in and 
 symbolized by the Masculismus, or by any 
 Male Being, or any Analogue of such. 
 
 Materialism, The Philosophy which evolves 
 all Being, Mind and Idea included, from 
 Matter. 
 
VOCABULARY. 
 
 lxi 
 
 Materii9M, The Principle embodied in, and 
 symbolized by, Matter, or the Materiismus. 
 
 Maximism, The Principle embodied in, and 
 symbolized by, Maxima, The Greatest, or 
 that (those things) which is (or are) Greatest. 
 
 Mentism, The Principle embodied in and 
 symbolized by Mind, or the Mentismus. 
 
 Minerism, (or Mineralism), The Principle em- 
 bodied in, and symbolized by the Mineral, 
 or the Mineral Kingdom at large; the 
 relative deadness or absence of life of the 
 Inorganic as contrasted with the Organic 
 world. 
 
 Mlnimism, The Principle embodied in, and 
 symbolized by, Minima, The Least, or that 
 (or those things) which is (or are) smallest. 
 
 Modulism, The Principle of Graceful Va- 
 
 riation in Form ; the Principle illustrated 
 by Hogarth's Line of Beauty. 
 
 Monism ; denned, c. 1, t. 756. 
 
 Monotheism, One-single- God-ism J (Gr. Mo~ 
 nos, Sole, Single; llteos, God.) 
 
 Motism, The Principle embodied in, and sym- 
 bolized by, Motion. 
 
 Motoidism, The Principle of a state of being 
 analogous with motion. 
 
 Mysticism, Doctrines intuitionally conceived 
 and unsystematically expounded, so as to 
 be mysterious or partially incomprehen- 
 sible, called by Wechniakoff, " Lyrical 
 Philosophy," and defined as u the special 
 mode of philosophizing apropos of subjects 
 which escape from a rigorous scientific com- 
 prehension." 
 
 N. 
 
 Naturism, The Principle embodied in, and 
 symbolized by, Nature ; crude, imperfect, 
 aggregative ; analogous with Affection, 
 Natural Tendency, or "Human Nature," 
 in respect to the Mind; the Abstract 
 Principle, or the Spirit, of Nature; see 
 Nature. 
 
 Naturo- Abstraotism ; see Abstract-Con- 
 cretism. 
 
 Negatism, The Principle embodied in, and 
 
 symbolized by, Zero, as contrasted with All 
 Positive Numbers, = Nothing; see Zero- 
 ism, Positism. 
 
 Nihilism, The philosophical doctrine which 
 reduces everything to non-entity. 
 
 Nonsubstantialism ; see Nihilism. 
 
 Numekism, The Principle embodied, in and 
 symbolized by, Number. 
 
 Nuptialism, The Principle embodied in, and 
 symbolized by, Marriage. 
 
 o. 
 
 Optimism, 1. The Doctrine that every thing 
 in Nature is arranged for the best ; 2. That 
 in Heaven supreme and unalloyed good 
 will be fully realized ; see Pessimism. 
 
 Ordinism, The Principle embodied in, and 
 symbolized by, the Ordinal Series of Num- 
 
 bers ; that which reigns in the Ordinis- 
 
 mus ; see under -Ismus, (t. 155, 214.) 
 Organism, properly the Principle indwelling 
 
 within any Organismus, (c. 4, t. 43.) 
 Ovism, The Principle symbolized by the Egg, 
 
 and especially by the Egg-Figure or -Shape. 
 
 P. 
 
 Pantheism, The Doctrine that the Universe 
 is God; or that God exists only in the 
 Universe as its indwelling Spirit and 
 Power, (Gr. Pan, All ; Theos, God.) 
 
 Pantophronecibm, The Composity and Har- 
 mony of Idiaphronicism and Koinologi- 
 cism. 
 
 Partialism, one-sided doctrine or view ; see 
 Simplism. 
 
 Partiotjlism, The Principle embodied in, 
 
 and symbolized by, the least Particles or 
 
 Atoms of Being. 
 Partism, The Principle embodied in, and 
 
 symbolized by, the Parts of the Integer or 
 
 Whole. 
 Perpendiculism, The Principle embodied in, 
 
 and represented by, the Perpendicular 
 
 Line or Direction. 
 
lxii 
 
 VOCABULARY. 
 
 Pessimism, 1. The Doctrine or Opinion that 
 every thing in the World is had, or the 
 worst that can be ; 2. That in Hell Supreme 
 and Unalloyed Evil and Suffering exist; 
 see Optimism. 
 
 Fhilosophism, The Principle embodied in 
 and symbolized by Pnilosophy. 
 
 Pivoto-Integralism, The Principle embodied 
 in, and symbolized by, the Numerical In- 
 teger, or Unit, considered, on the one hand, 
 as the Summation of an Infinity of its own 
 Component Fractions, beneath (or of lower 
 value than) and within itself, and, on the 
 other hand, as the Primitive Monad or 
 Central Atom above which arises an In- 
 finite Series of Integers or "Whole Numbers, 
 higher (in value than), outside of, and be- 
 yond this Primitive Integer, whence there- 
 fore, it is Pivotal, or fills a cardinating or 
 hinge-wise function between an Internal 
 Universe of Fractional Numbers and their Re- 
 lations and a similar External Universe of 
 Whole Numbers (t. 841, 842), these two Uni- 
 verses standing apex to apex, in Antithetical 
 Eeflection to each other, (t. 382. ) The Point 
 repeats the Unit; the Atom repeats the 
 Point; The Individual Man repeats the 
 Atom. Each person is thus Pivoto-lnte- 
 gral, or cardinated between The Universe 
 without and an answering Universe within — ■ 
 Antithetically Reflecting each other. So of 
 the Atom. Hence arise important Analo- 
 gical relations with Microscopy, "Pan- 
 genesis," "Homeopathic Attenuations," 
 (t. 1078), etc. ; see Universology. 
 
 Pluralism, The Principle of the Pluralis- 
 mus. 
 
 Polytheism, The Belief in a Plurality of 
 Gods. (Gr. Follus, Many ; Theos, God.) 
 
 Posita-Negatism, The composity and car- 
 dinated reconciliation of Positism and Ne- 
 gatism, which see. 
 
 Positism, The Principle embodied in, and 
 symbolized by, all Positive Numbers as 
 contrasted with Zero — Nothing. 
 
 Positivism, The name chosen by Augusta 
 Comte for his system of Philosophy and 
 Eeligion, founded on Positive Science. 
 
 Presentationism ; see Eeal Presentation- 
 ism. 
 
 Primism, The Ordinal aspect of Unism. 
 
 Proto-Christianism, The Governing Prin- 
 ciple of the First Christian Dispensation ; 
 — Affectional, related to "Feeling," in Me- 
 taphysics. (Gr. Protos, First) ; see Deu- 
 tero-, Proto-, Trito-, Christian. 
 
 Proto-Eeligionism, The Governing Prin- 
 ciple of the First or Primitive Religious 
 Development of Human Society ; see Proto- 
 Christianism. 
 
 Proto-Societism, The Governing Principle 
 of The First or Primitive Grand Develop- 
 ment of Society, extending up to The Pre- 
 sent Age ; see Proto-Christianism. 
 
 Punctism, The Principle symbolized by Point 
 or Points. 
 
 Pyramidism, The Principle embodied in, 
 and symbolized by, the Pyramid or Pyra- 
 midal Form. 
 
 Q. 
 
 Quartism ; see Unism. 
 
 Qutntism ; see Unism. 
 
 R. 
 
 Eadicalism, The Principle embodied in, and 
 symbolized by, Eoot or Eoots ; thorough- 
 ness; that which goes to the bottom of 
 things ; destructive, subversive ; see Con- 
 servatism. 
 
 Eationalism, The doctrine in Eeligion, and 
 elsewhere, which subordinates Faith to 
 Eeason ; which reduces every belief to a 
 rational basis, and rejects what cannot be 
 so resolved. 
 
 Eealism, The Philosophical Doctrine which 
 accepts the testimony of the senses in re- 
 spect to the External World, as reliable. 
 
 Eeal Presentationism, The doctrine that in 
 perceiving the external world, the mind 
 and the object perceived are in actual 
 presence, or unite without the interven- 
 tion of any filmy representative idea, (t. 
 415-419.) 
 
 Eectilinhsm, The Principle embodied in 
 and symbolized by the Eight Line; see 
 Eectism. 
 
 Eectism, The Principle involved in and sym- 
 bolized by Straightness. 
 
 Eotundism, The Principle embodied in and 
 symbolized by Eoundnes3, 
 
VOCABULARY. 
 S. 
 
 lxiii 
 
 Scientist, the Abstract Principle or tin 
 Spirit of Science ; The Principle embodied 
 in, and symbolized by, Science. 
 • Sciento-Abstractism ; see Abstractism. 
 
 Secondism, the Ordinal Aspect of Duism. 
 
 Sectorism, The Principle embodied in, and 
 represented by, the division of a circle 
 called a Sector. 
 
 Segmentism, The Principle embodied in, and 
 represented by, tho section of a circle called 
 a Segment. 
 
 Sensationalism, The Philosophical Doctrine 
 which refers all Knowledge to Sensation ; 
 related to Materialism and Expcrientialism ; 
 contrasts with Idealism and Transcendent- 
 alism. 
 
 Ses}uism, An Intarmcdiale Cardinatiug Prin- 
 ciple between Unism and Duism, (Lat. ses- 
 
 qui, ONE AND A HALF.) 
 
 Simplism, the simplistic aspect of any subject, 
 one-sidedness, insufficiency of view; a 
 state of mind corresponding with such a 
 view, (t. 436.) 
 
 Finglism; see Singulism. 
 
 Slingulism, the Principle of the Singulismus; 
 a gross and general aspect of Unism ; con- 
 trasted with Pluralism, as Unism with 
 Duism. 
 
 Solidism, an arrangement of solid matter, as 
 of the volume or tome; see Surfacism; 
 The Principle symbolized by Solid or So- 
 lids. 
 
 Spiralism or Spiral, defined, t. 637. 
 
 Spa ci -Tempism, the com posity and mutual 
 interblending of The Principle symbolized 
 by Space and that symbolized by Time. 
 
 Spiritism, The Doctrine which resolves 
 Spirit into Attenuated Matter. 
 
 Spiritualism, The Doctrine which makes 
 Spirit to be a something distinct from 
 Matter, (t. 61.) 
 
 Square ism, The Principle embodied in, and 
 symbolized by, the Square. 
 
 Stata-Motism, the composity and mutual in- 
 terblending of Statism and Motism. 
 
 Statism, The Principle of Station or Pest; 
 the Spirit of the Statismus; see -Ismus. 
 
 Sub-stan-ce-ism, The Principle embodied in, 
 and symbolized by, Substance as contrasted 
 with Morphism, the Abstract Principle of 
 Form. 
 
 Subtranscendentalism, Transcendentalism 
 in the senso of Ultra-radicalism, Ultran- 
 alysis in the downward or root-wise 
 direction, seeking Absolute Scientific Foun- 
 dations. See Ultranalytical, Transcen- 
 dental. 
 
 Supernalism, The Celestial Principle ; (Lat. 
 Super ntts, above.) 
 
 Surfaci.-m, The Principle embodied in, and 
 symbolized by, Surface; an arrangement of 
 surfaces, as of pages and leaves in a book ; 
 properly, Suifaceatwn, (t. 923.) 
 
 Syllogism, a form of reasoning, or argu- 
 ment, consisting of three propositions, of 
 which the two first arc called the premises, 
 and the last the conclusion. In this ar- 
 gument, the conclusion necessarily follows 
 from the premises ; so that if the two first 
 prepositions are true, the conclusion mush 
 be true, and the argument amounts to de- 
 monstration. Thus, 
 
 A plant has not the power of locomotion ; 
 An oak is a plant ; 
 
 Therefore an oak has not the power of loco- 
 motion. 
 These propositions are denominated the 
 major, the minor, and the conclusion. (Gr. 
 sun, with, and lego, to speak ; logizomai, 
 to think. ( Webster.) 
 
 Symbolism, The Principle involved in the 
 use of Symbols, or figurative signs ; Tho 
 Principle of Free-Masonry, characterized 
 as the Instinctual Ptaoe of the Feligion 
 of Science, and of the Science of Morals, 
 (t. 905.) 
 
 
 Tempism, The Principle symbolized by Time. 
 
 Tertiism, The Ordinal Aspect of Triuism. 
 
 Transcendentalism, in Philosophy and in 
 Science ; the assumption of a higher, and 
 more ideal, and consequently of a more ex- 
 tended and conspectual point of view, 
 
 from which to look down upon the facts; 
 that form of Speculation which achieves or 
 professes to achieve this. ''The Higher 
 Law/' transcending the " First Flush" or 
 Ordinary Style of Opinion. lnScienee.it 
 is that character of Science which is logi- 
 
lxiv 
 
 VOCABULARY. 
 
 cally deduced from a priori and necessary 
 Principles ; which does not, therefore, 
 rest ou the mere accumulation and classifi- 
 cation of Observed Facts. In America 
 " The Constitutional Lawyer," who reasons 
 from the Established Principles of the 
 Constitution, and from the Higher Law of 
 the General Government as overruling all 
 adverse Special Statutory Law, and State 
 Laws in conflict with the Constitution, 
 illustrates, in the domain of jurisprudence, 
 the idea of Transcendentalism in Philos- 
 ophy and Science. (Lat. trans, over, be- 
 yond ; scando, to mount, to get up.) 
 
 Treism, the minor aspect of Trinism, in 
 which it is contrasted with and excludes 
 Unism and Duism. 
 
 Tre-Unism ; see Tri-Unism. 
 
 Trinism, One of the Three Fundamental or 
 Primordial Principles of Universology. 
 The Principle in the Constitution of All 
 Things which is derived from, and has re- 
 lation to, the Number Three ; The Spirit 
 of Three ; (Lat. Tres, Three) ; see Unism 
 and Duism, t. 203 ; the indifferent or in- 
 clusive term for Treism and Tri-unism ; see 
 Treism, Tri-unism, and Trinisma. 
 
 Trito-Christtanism, The Dominant Principle 
 of Tne Tnto-Cnristianisrnus ; the Partial 
 Reaction from Crude Rationalism, soon to 
 come in the Future ; The Harmony to re- 
 sult from the reconciliation of Faith and 
 Reason. See Proto-, Deutero-, Trito- Chris- 
 tian. 
 
 Trito Religionism, The Principle to reign 
 in the Religious Constitution of Society in 
 The Harmonic Future ; The New Catholi- 
 cism ; see Proto-, Deutero. 
 
 Trito -Societism, High Social Harmony; The 
 Governing Principle of The Third or Ul- 
 terior Stage of the Development of Human 
 Society, to result from the llarriage of 
 Science and Religion; see Proto-, Deu- 
 tero-. 
 
 Tri-Unism, The Congeriated or Univariant 
 Unity of Unism, Duism,. and Trinism, as if 
 they were merely branches of this one 
 Higher and Compound Principle ; the 
 composite aspect of Trinism, as resting 
 upon the abstract principles, Unism and 
 Duism, subsuming and including them, as 
 aspects merely of its own larger Unity ; see 
 Treism and Trinism, (t. 203.) 
 
 u. 
 
 Unism, One of the Three Fundamental or 
 Primordial Principles of Universology. See 
 Duism and Trinism. The Principle in the 
 Constitution of all Things which is derived 
 from, and has relation to, the Number 
 One ; The Spirit of One ; (Latin Unus, 
 One), as Duism from Latin Duo, Two, and 
 Trinism from Latin Tres, Three. Quart- 
 ism, Quintism, Hexism and Hepiism (or 
 Septism) are other and secondary Principles 
 in the Universal Order of Evolution, re- 
 lated to the Numbers, Four, (Latin Qua- 
 
 tuor), Five, (Latin Quinque), Six, (Greek 
 Hex), and Seven, (Greek Hepta, Latin Sep- 
 tem), respectively, less basic, simple and 
 inclusive than the three first named, (t. 
 203.) 
 
 Unipunctism, One-Point-ism, The Principle 
 symbolized by the Single Point. 
 
 Universism, The Principle embodied in and 
 symbolized by the Totality of the Universe ; 
 The composity and interblending of Cos- 
 rnism and Anthropism. 
 
 w. 
 
 Wedgism, The Principle of the "Wedge — 
 Mechanical ; a compound instance merely 
 of Inclinism, to which one Aspect of Form 
 and Posture Universology reduces, by TJl- 
 tranalysis, all the Mechanical Powers, The 
 Lever, the Inclined Plane, the "Wedge, etc. 
 It (Inclinism) is the Antithet of Proto- 
 
 z. 
 
 dimensionality winch consists of Levels 
 and The Perpendicular; it is synouymous, 
 therefore, with Interprodiincnsionality. It 
 is related to u as contrasted to o (see Uni- 
 versology under -Ology), and hence to 
 Movement. 
 
 Zeeoism, The Principle embodied in, and symbolized by, Zero = Nothing. See Negntism. 
 
VOCABULARY. 
 
 Ixv 
 
 ' RESUME and RESTATEMENT, 
 
 In part, of the Technical Terms occurring in this Volume, ending in 
 
 -ISM, re-arranged under the Heads of UNISM, DUISM, and 
 
 TRIN1SM, respectively. (Trinismal Ideas are a 
 
 Summation and higher Resultant of 
 
 UNISM and DUISM.) 
 
 1. Vnismal. 
 
 (The Good. 
 UNISM, (t. 203, p. 143.) 
 
 (Integrism.) 
 
 (Synstasis. ) 
 
 (Unity.) 
 Primism. 
 Inequism. 
 Ordini9M. 
 Integerism. 
 
 Poshtsm. 
 
 MlNERISM. 
 
 PUNCTISM 
 
 RoTUNDISM. 
 
 Globism. 
 
 Feminism (Infanta-). 
 
 Motism. 
 
 Tempism. 
 
 i Naturo-Abstractism. 
 
 I Abstract-Concretism. 
 Naturism. 
 
 COSM1SM. 
 
 Arbitrism. 
 
 f ExPERIENTIALISM. 
 
 •< Sensationalism. 
 ( Materialism. 
 Proto-Societism. 
 
 Proto-Peligionism. 
 (Afectional, Faith-giving.) 
 
 Proto-Christianism. 
 
 Idiaphronecism. 
 
 Past. 
 
 Circumference. 
 
 2. Duismal. 
 
 (The True.) 
 DUISM. 
 
 (Differentiation.) 
 
 (Analysis.) 
 
 (Variety.) 
 Secondism. 
 Equism. 
 Cardinism. 
 
 3. Trinismal. 
 
 (The Beautiful.) 
 TRINISM, (Cardinism.) 
 
 (Integration.) 
 
 (Synthesis.) 
 
 (Uni variety — Harmony.) 
 Tertiism, (Ordinism.) 
 Equa-Inequism. 
 Cardin(a)-Ordini8m. 
 
 Partism, Fractionism, (Par- Fraction a-1ntegerism. 
 ticulism.) 
 
 Negatism. 
 
 Vegetism. 
 
 (Recti)lin"iism. 
 
 Eectism. 
 
 Cubism. 
 
 Masculism. 
 
 Statism. 
 
 Spac-ism. 
 
 Sciento-Abstracttsm. 
 
 Abstractism. 
 
 scientism. 
 
 Anthropism. 
 
 logicism. 
 
 Transcendentalism. 1 
 
 Mentism. \ 
 
 Idealism. J 
 
 Secundo-, or Deut(er)o-So- 
 
 CIETISM. 
 
 Secundo-, or Deut\'er)o-Pe- 
 ligionism. (Rational, Crit- 
 ical.) 
 
 Secundo-, or DEUT- 
 (ER)O-CHRISTIAN- 
 IS3I. (Transitional.) 
 
 KoiNOLOGICISM. 
 
 Present. 
 Centre. 
 
 Negata-Positism. 
 Animism. 
 
 CURVISM, ClRCLISM. 
 
 Modulism. 
 
 Ovism, (Egg Shape.) 
 
 NlJPTIALISM. 
 
 Stata-Motism. 
 
 Spaci(a)-Tempism. 
 
 (Arto)-Concretism. ) 
 
 concretism. ) 
 
 Artism. 
 
 Universism. 
 
 logicarbitrism. 
 
 IiVTEGRALISM. 
 
 Trito-Societism. 
 
 Trito-Eeligionism. 
 (Composite.) 
 
 Trito-Christianism. 
 
 Panto -Phronecism. 
 
 Future. 
 
 Eadius Vector. 
 
 Note:— For a condensed Abstract and Pe-Statement of The Consummation of these 
 Tiijrade Scales of Idea, see the following page (Ixvi.) 
 
lxvi 
 
 VOCABULARY. 
 
 FINAL RESUME OF BELATED IDEAS, (See p. lxv.) 
 
 1. 
 TEMPIC SUBDIVISION. 
 
 1. Unismal. 2. Duismal. 3. Trinismal. 
 
 THE PAST. THE PRESENT. THE FUTURE. 
 
 (ANTIQUITY.) (MODERN OR RECENT TIMES.) 
 
 2. 
 
 SPACIC SUBDIVISION. 
 
 1. Unismal. 2. Duismal. 3. Trinismal. 
 
 REMOTENESS. PROXIMITY. THE NEW DEPARTURE. 
 
 3. 
 
 (Pivoto-) Tri- Unismal. 
 
 SPACI-TEMPIC CONJUNCTION; 
 
 INSTANT I AEITY— THE VIVII> INSTANT; 
 
 THE PRESENT AGE; 
 
 THE GRAND CRISIS. 
 
 HEKE AND NOW. 
 
 -ISMAL. 
 
 -Ismae, The Adjective Termination from denoted by the corresponding ending -Ism. 
 the Substantive Termination -Ism ; that which (c. 1-14, t. 43) ; see -Ism. 
 concerns or relates to the Abstract Principle 
 
 Alphabetic Arrangement, under -Ismae, of Words ending in -Ism at,. 
 
 A- 
 
 Analttismal, relating to Analysis as the Arbitrismal, relating to Arbitrism ; (which) 
 higher branch of Mathematics and its see (under) -Ism; (as also -Ism.) 
 Analogues ; and to Analysis generally. Artismal, relating to Artism ; see -Ism. 
 
 c 
 
 Cardinismae, relating to Cardinism ; see -Ism. 
 
VOCABULARY. lXYU 
 
 D. 
 
 Duismal, relating to the Principle of Duism ; see -Ism. 
 
 E. 
 
 Equismal, relating to Equism ; see -Ism ; and to Mathematical Equation ; see In- 
 Ecen, Just, True; relating to Moral and equismal. 
 Commercial Equity, to the Even Numbers, 
 
 F. 
 
 Feminismal, relating to Feminism ; see -Ism. 
 
 I. 
 
 I^equismal, relating to Inequism ; see -Ism ; cial ; to the Odd Numbers, and to Math- 
 Odd, Uneven, not True; related to In- ematical Katio or Proportion; see Equis- 
 equity, (Iniquity), moral or commer- mal. 
 
 L. 
 
 Llsiismal, relating to Liniism ; see Ism. Logicismal, relating to Logicism ; see -Ism. 
 
 M. 
 
 Masceeismae, relating to Masculism ; see Mectismae, relating to Mentism ; see -Ism. 
 
 -Ism. Moi^phismal, relating to Morphism, the 
 
 Materiismal, relating to Materiism ; see Principle of Form. 
 
 -Ism. 
 
 N. 
 
 Natcrismae, relating to Naturism; see -Ism. Numeeismal, relating to Numerism; see -Ism. 
 
 o. 
 
 Organ-ismae, relating to Organism as a Principle ; see -Ism. 
 
 s. 
 
 Pciextismal, relating to Scientism ; see -Ism. 
 
 T. 
 
 Trenismae, relating to the Principle of Tresism ; see -Ism. 
 
 u. 
 
 Fnismal, relating to the Principle of Ukism; see -Ism. 
 
 V. 
 
 Viscerismal, relating to Viscerism ; see -Ism. 
 
ixviii VOCABULARY. 
 
 -ISMIC. 
 
 -Ismio, a Termination or Ending derived -Tsmal, and c. 1-14, t. 43; relating to the 
 from -Ismus, and which holds the same re- Kealm or Domain named by the stem of the 
 lation to it that -Ismal holds to -Ism; see word. 
 
 Alphabetic Arrangement, under -Ismic, of Words ending in -Ismio. 
 
 A. 
 \ 
 
 Artismio, (adj.), relating to the Artismus, or the Domain governed by Artism ; see -Ismcs. 
 
 c 
 
 Cardinismio, relating to the Cardinismus, or the Domain governed by Cardinism ; see -Ismtjs. 
 
 D. 
 
 Duismio, relating to the Duismus, or the Domain governed by Duism ; see -Ismus. 
 
 N. 
 
 Katcrismic, relating to the Naturismus, or the Domain governed by Naturism ; see -Ismus. 
 
 o. 
 
 Organismio, relating to any Organismus or Organized Domain ; see -Ismus. 
 
 s. 
 
 Soientismio, relating to the Scientismus, or the Domain governed by Scientism ; see -Ismus. 
 
 T. 
 
 Trinismic, relating to the Trinismus or the Domain governed by Trinism ; see -Ismus. 
 
 u. 
 
 Unismio, relating to the Unismus or the Domain governed by Unism ; see -Ismus. 
 
 v. 
 
 Viscerismic, relating to the visceral Domain, the Viscerismus ; see -Ismus. 
 
VOCABULARY. 
 
 lxix 
 
 -ISMUS (plural -ISMI.) 
 
 -Ismus, a Termination or Ending which de- 
 notes a Realm or Domain of the kind in- 
 dicated by the Stem of the Word, and within 
 or over which Domain presides the cor- 
 responding Principle signified by the termi- 
 
 nation -Ism applied to the same "Word-Stem, 
 (c. 1-14, t. 43.) A term in -Ismal, -Ismic or 
 -Ismcs may he formed, in every case, from 
 the corresponding term in -Ism. 
 
 ALPHABETIC ARRANGEMENT, UNDER -ISMUS, OF WORDS HAYING 
 
 THAT ENDING. 
 
 A. 
 
 Abstract-Concretismus, The Domain of the 
 Abstract-Concrete Sciences, Spencer. 
 
 Abstractismus, The Abstract ; The Domain 
 of Abstract Ideas ; contrasts with Con- 
 cretismus ; see Abstract, The. 
 
 Adjectivismus, The Domain of Adjectives, 
 Predicates, or Attributes, in Grammar, and 
 of those Aspects, Reflects or Phenomena, 
 in Nature, which are analogous therewith ; 
 see Substanfivismus. 
 
 Adultismus, The Adult Age as of the In- 
 
 dividual or of Society, with the whole 
 assemblage of related facts and condi- 
 tions. 
 
 Axalogicismtjs, The Domain of Analogic. 
 
 Arbitrismus, The Domain of Affairs in which 
 Arbitrism prevails ; allied with The Proto- 
 Societismus; see Arbitrism under -Ism, 
 and Proto-Societismus, under -Isml's. 
 
 Artxsmus, The Domain of Artism, allied with 
 The Trito-Societismus ; see Artism under 
 -Ism. 
 
 c. 
 
 Cardinismtts, any hinge- wise apparatus what- 
 ever ; The Domain of Cardinality, or,, es- 
 pecially, The Grand Hing -wise Arrange- 
 ment of the Four Cardinal Points, (plus 
 the Zenith and Nadir), in the Grand 
 Stationary Globe, or under The Grand Sta- 
 tionary Dome of Space ; contrasts with Or- 
 dinismus ; relates to "Extension" and So- 
 lidarity, as the Ordinismus to Protension 
 and "Continuity," (t. 670-671.) 
 
 Catalogicismus, The Domain of Catalo- 
 
 gic. 
 Coxditionismus, The Domain of Conditions 
 
 or Limitations ; The Conditioned, contrasted 
 
 with the Unconditioned. 
 CoNCRETisMrs, The Concrete "World; The 
 
 Domain of Concretism ; or of The Concrete 
 
 Sciences, Spencer ; see Concretism, under 
 
 -Ism. 
 
 D. 
 
 Determinisms, The Determinate Domain 
 within any Domain ; as of " Definite Pro- 
 portions " in Chemistry ; (t. 332) ; see In- 
 determinismus. 
 
 DErjTrER)o-CHRisTiANisMrs ; see Deutero-So- 
 cietism and Deutero-Christianism, under 
 -Ism. 
 
 Deut.'er n o-Religionismus ; see Deutero-So- 
 cietismus and Deutero-Religionism, under 
 -Ism. 
 
 Deut(er)o-Soctetismcs ThePecond, orScien- 
 tic (Grand) Stage or Period of the Develop- 
 ment of Collective Humanity or Society; 
 Short; Transitional; The Present Age; 
 The Duismus, Secondismus, or Scienf.smus 
 
 of Society, Critical, Destructive, but in- 
 cip : ently Reconstructive ; see Proto-, Deu- 
 tero-, Trito-Societism ; (t. 423.) 
 Duismfs, The Domain of Differentiations 
 and Interrelationships; the Nit-work of 
 Laws and Relations underlying the ex- 
 ternal mass of Objects, Facts, and Pheno- 
 mena, in all Spheres of Being ; that Realm 
 or Domain in the Constitution of Being, 
 whether of the Universe at large, or of any 
 minor department or Sphere, or of any 
 single object or idea whatsoever, in which 
 The Piinciple of Diism governs, predomi- 
 nates, or especially abounds ; 6ee Duism, 
 under -Ism. 
 
lxx 
 
 VOCABULARY, 
 
 E. 
 
 Elaboeismus, The higher, and more properly 
 constituted Department of any Organis- 
 mus, as the Etymology and Syntax of 
 Grammar or Language, contrasted with 
 the Lower Domain (subtranscendental, 
 scientifically the Higher Domain) of Pho- 
 netic Elements ; see Elementismus. 
 
 Eeemextismus, The lower Analytical and 
 Elementary Domain of any Organismus, as 
 
 the Phonetic Elements, by Analysis, of 
 Language ; see Elaborisrnus. 
 Equismus, The Domain of ideas and objects, 
 or things Equaled, made Equal, Level, or 
 Even, with each other, or with some object 
 w T ith which they are mutually compared ; 
 symbolized by the Even Numbers in the 
 Numerical Series (t. 708) ; s«2e Inequismus, 
 Equisinal, Inequismal. 
 
 F. 
 
 Femiotsmus, The Domain of Female Beings, 
 and of their Analogues in the Inorganio 
 World, and in Ideal Spheres. 
 
 Fractionismus, The Domain of the Fractions 
 uu Numerical Series and of all the Interior 
 
 and Subjective Conditions and Eelations of 
 Being, analogous with Fractions within the 
 Body of the Unit ; contrasts with Integer- 
 ismus. See Fractionism, under -Ism, and 
 Subjectivismus, under -Ismus. 
 
 I. 
 
 Indetermexismus, The Indeterminate Do- 
 main within any Domain, as that of Amal- 
 gams and Mixtures in Chemistry ; (t. 332.) 
 See Determinismus. 
 
 Inequismus, The Domain of ideas and objects 
 or things which are Single or Singula?' ; 
 Odd, Eccentric or Unpaired; Individual 
 or Unrelated, symbolized by the Odd Num- 
 bers in the Numerical Series, (t. 703) ; see 
 Equismus, Equismal, Inequismal. 
 
 In-organismus, The Domain of Unorganized 
 Things, The Inorganic World and its Ana- 
 logues in major and minor domains ; see 
 Organismus. 
 
 Lntegerismus, The Domain of the Integers 
 or Whole Numbers in Number, and of all 
 Exterior and Objective Conditions and Ee- 
 lations of Being analogous with the Re- 
 lations of the Unit with other Units in a 
 sum of Integers ; contrasts with Fraction- 
 ismus. See Integerism, under -Ism, and 
 Objectivismus, under -Ismus. 
 
 Integraeismus, The Domain of Integrality, 
 allied with Integerism, but including also 
 Pivoto-Integralism, and in Subdominance 
 Fractionism, as the Whole includes the 
 Parts. See Integralism, under -Ism. 
 
 L. 
 
 Lestismus. That department of Form which 
 is constituted of Lines; see Punctis- 
 rnus. 
 
 Logicismus, The Domain of Affairs in which 
 Logicism prevails; ' see Logicism, under 
 -Ism. 
 
 M. 
 
 Masculismus, The Domain of Male Beings, 
 and of their Analogues in the Inorganic 
 World and in Ideal Spheres. 
 
 I'.Iatekhsmus, The Domain of Matter. 
 
 Mextismus, The Domain of Mind. 
 Mokphismus, The Domain of Form; contrasts 
 with Substan-ce-ismus (or Substanciismus). 
 Motismus, The Domain of Motion. 
 
VOCABULARY. 
 
 lxxi 
 
 N. 
 
 Naturismus, The Domain of Nature ; the 
 Kealm or Domain of Being in which Nature 
 or Naturism prevails ; the Crude Unde- 
 veloped, Primitive Condition of Being, and 
 
 the portions of Being which are in such 
 Conditions ; see Naturism, under -Ism. 
 Numerismus, The Domain of Number. 
 
 o. 
 
 Objectivismus, The Objective Domain of Be- 
 ing ; Exterior Outward-lying, counterpart- 
 ing the world within (the Mind) ; see Sub- 
 jectivismus and Integerismus. 
 
 Okdinismus, any concatenated or chain-like 
 apparatus ; The Domain of Periodicity and 
 Eventration in Time ; the Continuity and 
 Succession of Phenomena ; stages of de- 
 velopment, epochs, eras, dispensations, dy- 
 nasties, generations of men ; and new Crea- 
 tions of all sorts in the Universe at large 
 and in special Spheres; contrasts with 
 
 The Cardinismus ; relates to Protcnsion and 
 "Continuity" as the Cardinismus to Ex- 
 tension and " Solidarity," (t. 670, 671.) 
 Organismus, The Domain of Organized Be- 
 ings ; The Organic World, and its Ana- 
 logues in Major or Minor Domains ; any Be- 
 ing or Apparatus of Life organized in 
 mutual dependence and co-operation of 
 parts (ordinarily called heretofore, in Eng- 
 lish, an Organism). (Lat. organum, Gr. or- 
 ganon, an Organ, with the termination 
 -Ismus for Domain.) 
 
 P. 
 
 Pluralismts, a Domain in which Plurality or 
 Diversity prevails. 
 
 Pneumatismus, The Spirit-World ; The Do- 
 main of Spirits in the Universe at large, or 
 the Analogous Part of any Smaller Domain. 
 (Gr. Pneuma, Spirit.) 
 
 Primalismus, The Domain of Incipiency or 
 PrimaLs ; see Ultimatismus. 
 
 Primismus, The Domain of Primism; see 
 Primism, under -Ism. 
 
 Proto-Ciiristianismus ; see Proto-Societis- 
 mus, under -Ismus, and Proto-Christiauism, 
 under -Ism. 
 
 Proto-Religionismus ; see Proto-Societis- 
 
 mus, under -Ismus, and Proto-Religionism, 
 under -Ism. 
 
 Proto-Societismus, The First, Crude (Grand) 
 Stage or Period of the Development of 
 Collective Humanity or Society, extending 
 from the Beginning vp to Tlie Present age; 
 The Unismus, Primismus, or Naturismus 
 
 1 of Society ; predominantly under the gov- 
 ernment of Physical Force. See Proto-, 
 Deutero-, Trito-Societism, (t. 428.) 
 
 Punctismus, The Lowest Department of 
 Form, constituted from mere Points; see 
 Index. 
 
 s. 
 
 Scientismus, The Scientific Domain ; The 
 Domain of Scientism ; any Sphere in which 
 Exactitudes, Equations, and Eectism pre- 
 vail ; as among Crystals in the Mineral 
 World. See Scientism, under -Ism. 
 
 Singulismus, The Domain in which Single- 
 ness or Unity prevails. 
 
 Statismus, T'\c Domain of Station, Quies- 
 cence, or Best. 
 
 SuBjECTivisurs. The World within the Mind ; 
 see Objectivisms, and Fractionismus. 
 
 Sub-Naturismus, that which is beneath and 
 beyond the Naturismus ; Mcta-physical ; 
 (Lat. sub, UNDER.) 
 
 Substan-ce-ismus, The Domain of Substance ; 
 contrast a with Morphismus. 
 
 Substantismus, The Domain of ThingB or 
 Real Objects, to which the term Substan- 
 tive applies in Grammar, or ; 
 
 Substantivismus, The Domain of Substan- 
 tives, the Grammatical Names of Objects 
 or Things ; see Adjectivismus. 
 
lxxii 
 
 VOCABULARY. 
 
 T. 
 
 Technismes, The Domain of Technical 
 Terms. 
 
 Terthsmus, The Domain of Tertiism; see 
 Tertiism, under -Ism. 
 
 Teinismus, The Domain of Composity, Ela- 
 borations, and Completeness; of Art, Grace- 
 fulness, and Grace ; that Eealm or Domain 
 in the constitution of Being, whether of the 
 Universe at large, or of any minor depart- 
 ment or sphere, or of any single object or 
 idea whatsoever, in which The Principle of 
 Trinism governs, predominates or abounds ; 
 see Trinism, under -Ism. 
 
 Trito-Christianismus , see Trito-Societis- 
 mus, and Tnto-CUristianism, under -Ism. 
 
 Trito-Eeligionismus ; see Tnto-Societismus, 
 and Trito-Eeligiouism, under -Ism. 
 
 Trito-Societismus, The Third, Final, or Ul- 
 terior and Perfected (Grand) Stage or 
 Period of the Development of Collective 
 Humanity or Society, beginning with the 
 Present Age and extending into the Future. 
 The Trinisrnus, Tertiismus, or .Artismcs of 
 Society ; The Age of Graciousness, Grace- 
 fulness, and Grace. See Proto-, Deutero-, 
 Trito-Societism. (t. 426.) 
 
 u. 
 
 Ultimatismes, The Domain of Finalities or 
 Ultimate*; see Primalismus. 
 
 Unismes, The Domain of the Unit or of 
 Units, (Objects, Facts, and Phenomena) ; 
 as the Entities, apart from the Element of 
 Eelation, of which any Organismus is com- 
 posed ; p. 485, 487 ; that Eealm or Domain 
 
 in the constitution of Being, whether of 
 the Universe at large, or of any minor de- 
 partment or sphere, or of any single object 
 or idea whatsoever, in which The Principle 
 of Unism governs, predominates, or es- 
 pecially abounds ; see Unism, under -Ism, 
 (t. 761-766.) 
 
 V. 
 
 Viscerismus, The Domain of the Viscera, or 
 of the Principle of Viscerism, or of Interior 
 
 Vitality, of The Vitals; see Viscerism, 
 under -Ism. 
 
 Judaism, see -Ism. 
 
 K. 
 
 Kaeenkee, Term applied by the Hindoos 
 to the expected future and final incarnation 
 of Vishnu. 
 
 K ante an, relating to the Philosophy of 
 Kant. 
 
 Key, a figured notation to indicate a par- 
 ticular division or department of Science or of 
 Affairs. 
 
 Know, to, (in an especial sense, as related 
 to the Intellect, and its perfect demonstra- 
 tions ;) To cognize exactly or demonstra- 
 tively. 
 
 Knowing, The Second Grand Department 
 of Mind (Duismal) in the Metaphysical Dis- 
 tribution of the Mind ; Intellectual, Thought- 
 ful; contrasts with Feeling (Unismal), and 
 with Conation, Will and Desire (Trinismal). 
 Knowing, as a Department of the Mind, is 
 the Intellectual or Eational Faculty. 
 
 Koino-Logicism ; see -Ism. 
 
 Koinos Logos, (Greek), The Common 
 Eeason ; that wherein all men agree, or 
 must agree ; contrasts with Idea-Phronesis. 
 
VOCABULARY. 
 
 lxxiii 
 
 L. 
 
 La Mobale, Comte ; Ethics and Anthro- 
 pology. 
 
 Language, The New Universal Scientific ; 
 see Alwato, Tikiwa, -Ism, Universology, and 
 Index, words Language, Alwato, Tikiwa. 
 
 Law of the Series, the Grand Law of 
 Universal Classification and Distribution ; 
 Loi Seriaire, Fourier ; Loi Seriette, Proudkon. 
 
 Law(s), 1. An arbitrary edict from any 
 authority competent to enforce obedience, as 
 the Law* of a Country, or, even, the Laws of 
 God as understood in Arbitrismal Theology. 
 
 2. Generalizations from Induction, or the 
 Eational and Formulized general Inferences 
 from observed Facts; as the"Laws of Nature ," 
 or Laws in the meaning of the Physicists ; 
 
 3. The Necessary and Universal Regulative 
 Conditions of Being ; The Formulized Ex- 
 pressions of The General Instances of The In- 
 herent Necessity underlying all Being. 
 This is the highest or Transcendental mean- 
 ing of the term Law ; (as herein established.) 
 
 Levities, light things. 
 
 Limitation, intervening Line, Limit, or 
 Relation. 
 
 Linea-Basic, that which lies or rests upon 
 a Line as basis or foundation. 
 
 Lineation, the drawing or making of lines ; 
 an arrangement or congeries of lines. 
 
 Line-ism ; Bee -Ism. 
 
 Lingual, (adj.), related to Tongue, Lan- 
 
 guage, or Speech. (Latin Lingua, The 
 Tongue.) 
 
 Liniism ; see -Ism. 
 
 Liniismae ; see -Ismal. 
 
 Liniismus ; see -Ismus. 
 
 Logical Order, the Order of Procedure 
 from Science to Nature, from Man to the 
 World, from Reflection to Sensation, from 
 Head and Chest to Pelvis and Feet, from 
 "Within to Without, from Truths or Prin- 
 ciples and Laws to Facts or Phenomena. 
 
 Logicarbitrism ; see -Ism. 
 
 Logicism ; see -Ism. 
 
 Logicismal ; see -Ismal. 
 
 Logicismology ; see -Ology. 
 
 Logicismus ; see -Ismus. 
 
 Logos, the Greek word translated '■Word'* 
 in the 1st chapter of John's Gospel; the 
 spoken word or discourse, and also Reason as 
 underlying and being the soul of speech ; see 
 Logicism, under -Ism. 
 
 -Logy ; see -Ology. 
 
 " Love," as used by Swedenborg, is the 
 whole Attractional and Repulsional Sphere of 
 the Mind ; hence it includes its Opposite, Ha- 
 tred or Hate ; equal substantially to the "Feel- 
 ing" of the Metaphysicians, and the "Affec- 
 tion " of Comte ; contrasted with Wisdom, 
 the " Knowing"-Department of Mind, the 
 two uniting in "Operation" = Conation. 
 See Wisdom. 
 
 M. 
 
 Macrocosm, the Great world; the outer 
 and general world. (Gr. Makros, Great ; 
 Cosmos, World). See Microcosm. 
 
 Macro-Cosmology ; see -Ology. 
 
 Macro-Mineralogy ; see -Ology. 
 
 Macro-Physiology ; see -Ology. 
 
 Masculism; see -Ism. 
 
 Masculismal ; see -Ismal. 
 
 Masculismus; see -Ismus. 
 
 Masculoid ; see -Oid. 
 
 Masculoidal ; see -Oid. 
 
 Massology; see -Ology. 
 
 Materialism ; see -Ism. 
 
 Materiism ; see -Ism. 
 
 Materiismal; see -Ismal. 
 
 Materiismus; see -Ismus. 
 
 Materioid ; see -Oid. 
 
 Materiology ; see -Ology. 
 
 Mathematico-Logical, exact; The exac- 
 titude of Mathematics rests on a Logical Basis 
 lower, and more fundamental, than mere 
 Number. 
 
 Mathesis, (Greek), learning, particularly 
 Mathematics ; used by Oken, for the entire 
 Mathematical Domain. 
 
 Matrix, the womb; any container; the 
 medium in which anything is contained and 
 from which it derives its support. 
 
 Matteroid ; see -Oid. 
 
 Maxima, (Latin, pi. of maximum), the high- 
 est or supreme numbers or things. 
 
 Maximal, that which relates to what is 
 greatest, or most. 
 
 Maximism ; see -Ism. 
 
 Maximum, (Latin), highest point, largest 
 amount. , 
 
lxxiv 
 
 VOCABULARY. 
 
 Me, I, myself, contrasted with Not-me, as 
 Tiie Subject with The Object. 
 
 Mechanology ; see -Ology. 
 
 Median Line, (Mechanism), of the Human 
 Body ; the line which would cut the body into 
 two equal halves on the right and left. 
 
 Medium, (Latin, pi. Mediums, or less 
 appropriately in English Media ;) an inter- 
 mediate or interposed object or personal 
 communicator. 
 
 Mentation, the use of the mind in any of 
 it- functions, Thinking, Feeling or Knowing ; 
 any operation whatsoever of tbe mind, 
 whether Intellectual or Emotional, or of the 
 "Will or Desire. We have been heretofore 
 without any word having this necessary large- 
 ness of meaning, every word relating to the 
 operations of the mind being confined to 
 some one department of the mind. 
 
 Mentism ; see -Ism. 
 
 Mentisual ; see -Ismal. 
 
 Mentismds ; see -Ismus. 
 
 Mentoid ; see -Oid. 
 
 Mentology ; see -Ologt. 
 
 Mesotes, (Greek), the Golden Mean, — So- 
 crates. 
 
 Mesothet, whatever is interposited and 
 mediatorial ; what comes between. (Gr. me- 
 sos, middle, and tithemi, to put.) 
 
 Messianism, the Philosophy of Hoene 
 Wronski, " The Absolute Eeform of Human 
 Knowledge ;" the general doctrine of a Su- 
 preme Eepresentative Man, to come in some 
 age and reign as a God over all Human 
 Affairs. 
 
 Metacarpus, the part of the skeleton of 
 the hand comprised between the carpus and 
 the fingers. 
 
 Metaphysio ; see Index, word Metaphysics. 
 
 Metaphysico-Numerical, relating to the 
 Metaphysics of Number or of the Mathema- 
 tics ; Logico-Mathematical. 
 
 Meteorology ; see -Ology. 
 
 Method, a term applied, in respect to Sci- 
 ence, to the special mode in which scientific 
 truth is discovered or investigated ; con- 
 trasted with the System of Truth itself, which 
 is The Science. 
 
 Microcosm, The Little world, the world 
 within the Individual. (Gr. Mikros, small ; 
 Cosmos, World.) See Macrocosm. 
 
 Micro-Cosmology; see -Ology. 
 
 Micro-Mineralogy ; see -Ology. 
 Micro-Physiology; see -Ology. 
 Mikton, defined, a. 20, t. 204. 
 
 Millennium, literally a thousand years ; 
 the age of final Harmony in human affairs, or 
 the transitional period to that age. (Lat. 
 mille, a Thousand, and annus, a Year.) 
 
 Mineralism; see -Ism. 
 
 Minerism ; see -Ism. 
 
 Minim, the least quantity, a standard of 
 least measurement. 
 
 Minima, (Latin, pi. of Minimum), the low- 
 est or least numbers or things. 
 
 Minimal, that which relates to what is least. 
 
 Minimism ; see -Ism. 
 
 Minimum, (Latin), least point, least amount. 
 
 Minitude, small quantity, contrasts with 
 magnitude. 
 
 Minus, (Latin), less, less than ; with the 
 subtraction of. 
 
 Minus Quantum, the lesser or inferior 
 quantity. 
 
 Mnemosyne, in Greek Mythology, the 
 Goddess of Memory, and Mother of the 
 Muses. 
 
 Modicum, (Latin), a moderate quantity, a 
 small proportion. 
 
 Modulated, slightly moulded. 
 
 Modulism ; see -Ism. 
 
 Monad, an ultimate atom or point. Each 
 such atom or point is held by Leibnitz to 
 contain all possibilities and attributes ; God 
 himself to be merely the most developed 
 Monad ; (Gr. Monas.) 
 
 Monanthropology ; see -Ology. 
 
 Monas, (Greek), The Oneness, defined, a. 
 23, t, 204. 
 
 Monism ; see -Ism. 
 
 Monocrematic, relating to the one thing. 
 
 Monocrematology ; see -Ology. 
 
 Monogamy, marriage of One with One. 
 
 Monogram, a treatise on a single subject or 
 branch of a subject. (Gr. monos, sole or 
 single ; gramma, a Writing.) 
 
 Monospheric, relating to the Single Do- 
 main or Sphere ; not to the Eelationship or 
 Comparison between Spheres. 
 
 Monospherology ; see* -Ology. 
 
 Monotheism ; see -Ism. 
 
 Morphic, relating to Form. (Gr. Mbrp7ie y 
 Form. ) 
 
 Morphismal ; see -Ismal. 
 
 Morphismus ; see -Ismus. 
 
 Morphoid ; see -Oid. 
 
 Morphology ; see -Ology. 
 
 Motio, that which refers to Movement; 
 see Static. 
 
 Motism ; see -Ism. 
 
VOCABULARY. 
 
 lxxv 
 
 Motismus ; see -Ismus. 
 
 Moto-Concretology ; see -Ology. 
 
 Motoid ; see -Oid. 
 
 Motoidism ; see -Ism. 
 
 Motology ; see -Ology. 
 
 Mundane, Bublunury ; pertaining to this 
 nether world. (Latin mundus, the World.) 
 
 Munditia, (Latin), neatness, tastefulness. 
 
 Mutatis mutandis, (Latin), with such 
 changes as are requisite to be made. 
 
 Mutuality, the common interests of 
 Society ; the Unitary Aspect of Society. 
 
 Mysticism; see -Ism. 
 
 Mystics, Philosophers whose doctrines arc 
 involved and incomprehensible from the 
 assumption of Spiritual aud Transcendental 
 premises which are not proven, and from the 
 use of Intuition more than Keason and Dem- 
 onstration. 
 
 N. 
 
 Natural Order, The Order of Procedure 
 from Nature to Science, from the World to 
 Man, from Sensation to Reflection ; from the 
 Feet and Pelvis to the Chest aud Head ; from 
 Without to Within; from themereFactsof Ob- 
 servation to Truths, Principles and Laws ; etc. 
 
 Natural Philosophy, 1. In a limited and 
 not very accurate sense the Mechanical Prop- 
 erties and Laws of Bodies, and Physics; 
 2. In the enlarged and proper sense, (Com- 
 tean), the Generalized and Encyclopaedic 
 treatment of the Positive Sciences ; a Natur- 
 ismal, Unismal (or Pseudo-) stage of Sciento- 
 Philosophy ; also herein denominated Gener- 
 alogy, (t. 337.) 
 
 Nature, is used in diverse senses ; some- 
 times for the Spirit or the Ideal Personifica- 
 tion of the Spirit of All Things ; but, con- 
 trasted with Science and Art, it is '.< lie First 
 Crude Conditions of any Sphere of Being. 
 Sometimes it is used in so total a sense that it 
 includes all Science and Art, all, in a word, 
 that can be ; but, otherwise, and especially, 
 in the Universological sense, it means the 
 Lowest or Unismal stage of Development, as 
 contrasted with Science and Art, Duismal 
 and Trinismal, respectively, (t. 10, 541.) See 
 Science, Art, Naturismus, under -Ismus. 
 
 Naturism ; see -Ism. 
 
 Naturismal ; see -Ismal. 
 
 Naturismic ; see -Ismic 
 
 Naturismus ; see -Ismus. 
 
 Naturistic ; see Index, word Naturismal. 
 
 Naturo- Abstract; see Abstract-Concrete. 
 
 Naturo Abstractism ; see -Ism. 
 
 Naturoid ; see -Did. 
 
 Naturo -Metaphysi j, Metaphysics or Psy- 
 chology of the Old Order, as distinguished 
 from Sciento-Philosophy, (the New Style of 
 Metaphysics.) Sje Sciento-Philosophy, Arto- 
 Philosophy. 
 
 Naturo-Negative, that which is Negative, 
 from the Unismal or Naturismal point of 
 view, (t. 811.) 
 
 N aturo-Fhilosophoid ; see -Old. 
 
 Naturo-Positive, that which is Positive 
 from the Unismal or Naturismal point of 
 view, (t. 811.) 
 
 Negation, whatsoever is not, = Nothing. 
 
 Negatism; see -Ism. 
 
 Negato-Absolutoid ; see -Oid. 
 
 Nervaura ; see Odic Force. 
 
 Nexus, (Latin), a neck or connecting link. 
 
 Nioban, the " Annihilation " of Hindoo 
 Philosophy. 
 
 Nihilism; see -Ism. 
 
 Nodus, (Latin), a knot. 
 
 Noetic, (Greek), knowable, cognizable. 
 
 Nomenclature, the system of Naraings, 
 adopted in any Science ; for that of Univer- 
 sology ; see Commentary, t. 43. 
 
 Nominalists, The Nominalists were a sect 
 of philosophers in the middle ages who held 
 that generals, or the term used to denote the 
 genera and species of things, are not properly 
 designations of things that exist, but mere 
 names for the resemblances and evidences of 
 things ; see Realists. 
 
 Non-differentiated, without Differen- 
 tiation; relating to a state prior to differ- 
 entiation. 
 
 Non-explicated, not developed into the 
 minutiae of differentiation and details. 
 
 Non-Substantialism ; see -Ism. 
 
 Non-fl uralizable. that cannot be made 
 plural ; said of Nouns-Substantive which de- 
 note Substances or Stuffs (Substantive Nouns) 
 as pitch, butter, mud. See Pluralizable. 
 
 Norm, a rule, pattern, or precept ; a 
 standard ; a type-form. 
 
 Normal, Standard, Diametrical, Axial : ac- 
 cording to Norm or Pattern ; standard, "ao- 
 
lxxvi 
 
 YOCABULAFwT. 
 
 cording to an established law, rule, or prin- 
 ciple." 
 
 JSot-Me, The, the Objective World; see 
 Me. 
 
 Noumena, (Greek), plural of Noumenon. 
 
 Notjmenon, the unknown and absolute sub- 
 stratum of Being, back of Phenomena ; see 
 The Absolute. 
 
 Nous, (Greek), Mind. 
 
 Numerism ; see -Ism. 
 
 Numeris:i:ai, ; see -Ismal. 
 
 Is umerismus ; see -Ismus. 
 
 Numerology ; see -Ology. 
 
 Nuntii, (Latin, pi. of Nuntius), An- 
 nouncers, avant-couriers, messengers. 
 
 Nuptial, relating to marriage or conjunc- 
 tion, t. 987. 
 
 Nuptialism, Principle embodied in, and 
 symbolized by, marriage and sexual conjunc- 
 tion. 
 
 o. 
 
 Object, that which is External, and con- 
 templated as Without, whether a single thing 
 or the Whole External Universe ; The Outer 
 World ; see Subject. 
 
 Objective, 1. That which is Exterior or 
 External to the Observer ; 2. That which re- 
 lates to the External Universe at large as 
 contrasted with what relates to Man, Comte ; 
 see Subjective. 
 
 Objectivismus ; see -Isirrs. 
 
 Observational, Encyclopaedic, Aggrega- 
 tive, relating to Facts, Experiential ; relating 
 to Broad and External Generalizations. 
 
 Observational Generalizations, Gene- 
 ralizations founded on the observation and 
 classification of Facts ; Laws, as General ex- 
 pressions of Observed Phenomena ; see Ana- 
 lytical Generalizations, (t. 1010-1012.) 
 
 Odic, or Odylio Force, The occult Force 
 emanating, according to Eeichenbach, from 
 all objects and substances ; alleged to be 
 that which produces the phenomena of Mes- 
 merism, Hypnotism and " 'Psychology" and 
 supposed to be analogous with magnetic and 
 other forces ; the same, probably, when 
 emanating from the human being, as the 
 iSTervo- Vital Fluid of Matteucci, or the Ner- 
 vaura of Buchanan ; the same, when inter- 
 vening between planets, as the Aromal 
 Currents of Fourier, and, in a spiritual sense, 
 as affecting Souls or the Mind, the same, by 
 analogy, as the Efflux and Influx of Sweden- 
 borg ; and in the Highest and Divine Sense, 
 as the Holy Spirit or the Holy Ghost of the 
 standai*d Theology, or, more truly, of the 
 New Catholic Theology ; see Theology, and 
 Spirit ; The Spirittial Hypostasis of God, or 
 the Third "Person" of the Trinity. It is 
 
 this emanation of subtle and attenuated 
 spiritual forces which was symbolized in- 
 stinctually by the radiating Halo or Glory 
 placed by the old painters round the heads 
 of Saints, and sometimes as pencils of 
 streaming rays from the hollow of the 
 hands. What was intuitionally recognized 
 and represented by the sacred artists in the 
 olden time as the occult dynamic relationship 
 of being, is becoming familiar knowledge with 
 thousands of mediumistic persons and scien- 
 tific observers of the present day. It is one of 
 the culminating demonstrations of Universol- 
 ogy that, by Spiritual Eadiations and Ema- 
 nations, every Soul and Body in the Universe is 
 intimately and 'vitally connected and associated 
 with every other Soul and Body, constituting, 
 in the aggregate, The Grand Man, as a real 
 Organismus, with a Circulation and Life, com- 
 mon to all the parts. This entirety of the Col- 
 lective Humanity is what Fourier intuited aud 
 designated by the term the " Solidarity of the 
 Eace." The Quiescent, Diffused, Confluent 
 Circumamhiency of the Object, Planet or Man, 
 the Aeriform Sphere of the Individual, ana- 
 logous with the Atmosphere of the Planet, 
 and the Great Interplanetary Ocean of Ether, 
 are allied with what is meant by " Etheria." 
 For the special definition of this last see t. 60. 
 The Ether-World is the Matrix or Continent 
 of the Radiating Odylic Forces, which pene- 
 tratingly and diffusively permeate it in all 
 directions, constituting the Radiating or Dy- 
 namic "Sphere" (of the Object or Individual), 
 analogous with Light, Heat, Electricity, and 
 Magnetism. (Gr. Hbdos, Passage, and Rule, 
 Matter or Material.) See -Ism, Medium, 
 Messianism, Dynamic, 
 
VOCABULARY. 
 
 OID. 
 
 lxxvii 
 
 -Oid, a Termination which as an Adjective 
 sieniries -like or resembling , somewhat like, or 
 similar, synonymous with the expressive 
 but inelegant English termination -isn ; as a 
 
 Substantive it denotes a single Object or 
 Tiling which embodies and Typifies the 
 Principle named in the stem of the word to 
 which it is affixed, (c. 1-14, t. 43.) 
 
 ALPHABETIC ARRANGEMENT, ODER -OID, OF WORDS ENDING IN -OID. 
 
 A. 
 
 Absoltttoid, (Adj.) resembling The Abso- 
 lute ; (Subs.) any single Object which em- 
 bodies and illustrates The Absolute. 
 
 Abstracted, (Adj.) nearly abstract ; re- 
 sembling the Abstract; (Subs.) any thin 
 or attenuated Object, embodying and illus- 
 trating the idea of The Abstract, (a. 2, t. 
 575.) 
 
 Adjectivoid(ae), relating to Adjectivoids or 
 Adjectoids. 
 
 Adjectivoids, or Adjectoids, Analogues 
 of Adjectives in Grammar or of The As- 
 pects of Being represented by Adjectives. 
 
 Adultoid, corresponding with the Adnltis- 
 mus and with whatsoever characterizes the 
 Adult. 
 
 Analytoid ; see Analytismal. 
 
 Anthropoid, (Adj.) similar to man, es- 
 pecially in regard to shape ; (Subs.) a 
 figure in the human shape. (Gr. Anthro- 
 pos, Man; eidos, Form.) 
 
 Anthropoid-ule, a little Anthropoid. 
 
 Artoid, (Adj.) analogical with Art ; (Subs.) 
 an Object which embodies and symbolizes 
 the Spirit of Art. 
 
 c. 
 
 Cardinoid, resembling a hinge, working like 
 a hinge. 
 
 Celestioid, resembling the Heavens. 
 
 Circuloid, nearly circular, resembling a 
 circle. 
 
 OoiiPARAToiD. analogous with Comparison. 
 
 Concentrico-Planoid, relating to the onion- 
 like arrangement of Planoids, (t. 637) : see 
 Planoid. 
 
 Concretoid, (Adj.) nearly Concrete; re- 
 sembling the Concrete ; (Subs.), any thick, 
 heavy, obtuse Object, embodying and illus- 
 trating the idea of The Concrete. 
 
 Conditioned (Adj.), resembling The Con- 
 ditional ; (Subs.), any single Object which 
 embodies and illustrates The Conditional. 
 
 Cuboid, nearly cubic, resembling a cube. 
 
 D. 
 
 Diyisionoid, tending towards, or resembling 
 
 division. 
 Duoid, (Adj.), resembling Duality or Du- 
 
 ism; (Subs.), any single Object which 
 embodies and illustrates the idea of Duality 
 or Duism. 
 
 E. 
 
 PxrERiENTioiD, ?i:nilar to Experience ; analogous with Experience. 
 
lxXViii VOCABULARY. 
 
 F. 
 
 Feuenoid, corresponding with that which characterizes the Female. 
 
 G. 
 
 Generaloid, (Adj.), analogous with the Do- Globoid, nearly globular ; similar in form to 
 main and Principle of Generality ; (Subs.), a globe, 
 any single thing which embodies and 
 illustrates the idea of Generality. 
 
 I. 
 
 IfvEAsrTorD, corresponding with that which relates to Infancy. 
 
 M. 
 
 Mascueold, corresponding with that which Mentoid, analogous with a Mind. 
 
 characterizes the Male. Morphoid, (Adj.), resembling Form; (Subs.), 
 
 Materioid, or Matteroid, having the form or any single Object which embodies the idea 
 
 character of matter; like matter. of Form. 
 
 Matteboid ; see Materioid. Motoid, analogous with Motion. 
 
 N. 
 
 Nateroid, (Adj.), analogical with Nature ; Kegato-Absoltjtoid, analogical with the Xe- 
 
 (Subs.), an object which is so. gative Aspect or Department of The Ab- 
 
 Nattjro-Philosophoid, relating to, or re- solute, 
 sembling, Natural Philosophy. 
 
 o. 
 
 Optimoid, that which is relatively, not ab- Orde^-oid, resembling Ordinality, or the Or- 
 solutely, " The Best." dinismus. 
 
 Organoid, resembling an Organ. 
 
 P. 
 
 Pessimoid, that which is relatively, not ab- Pltjraloid, that which is analogous with the 
 
 solutely, " The Worst." Plural Number. 
 
 Philosophoid, correspondential with the Prljiacioed, analogous -with or resembling 
 
 Philosophical Domain. incipient stages of Being. 
 
 Plaxoid, (Adj.), approximately Plane or Pyramidoid, nearly pyramidal ; resembling 
 
 Level ; (Subs.), a Plane-like curved Sur- a pyramid in shape. 
 
 face, t. 637. 
 
 R. 
 
 Radioed, diverging as radii from a common Bectoid, proximately or nearly straight ; 
 
 centre. sfcraightish. 
 
 Eectillnioid, nearly rectilinear or straight. Belatceq ; see Conditionoid. 
 
VOCABULARY. lxxiX 
 
 EsFLEXiosroiD, corresponding -with what Keguloid, nearly regular; approximating 
 
 characterizes the age of maturity and re- without attaining to perfect regularity, 
 flexion, in the development of mind. 
 
 s. 
 
 Scientoid, (Adj.), analogical with Science ; Eest ; (Subs.), any Object illustrative of 
 
 (Subs.), an Object which is so. statism. 
 
 Sexatoid; s^e Senectoid. Substan-ce-oid, analogous with Substance, 
 
 Senectoid, corresponding with that which Material, or Stuff, as that of which things 
 
 relates to Old Age. (Lat. Senex, an old are composed. 
 
 man.) Substantivoidal, relating to Substantivoids. 
 
 Sensationoid, analogical with Sensation. Substantivoids or Substantoids, analogues 
 
 Sdjguloid, that which is analogous with the of Substantives in Grammar or of the 
 
 Singular Number. Instances of Being (Objects) represented 
 
 Spa-ce-oid, orSpacioid, analogous with Space, by Substantives. 
 
 resembling Space. Substantoids, or Substantivoids, Keal Ob- 
 
 Specialoid, analogous with the Domain and jects, such as are named grammatically as 
 
 Principle of Speciality. Substantives. 
 
 Spiritoid, analogous with Spirit. Stato-Condittonoids, 
 
 Statoid, (Adj.), allied with Station, Quiet, or Symmetricoid, proximately symmetrical. 
 
 Tempoid, Time-like, related to Time. Trestoid, (Adj.), similar to Trinity or Trin- 
 
 Temporoid, that which is analogous with ism ; (Subs.), an Object illustrative of 
 
 Time, or Temporalities. Trinism. 
 
 u. 
 
 Ulttmatoid, resembling finality. Undid, (Adj.), Similar to Unity or Unism ; 
 
 Universaloid, analogous with the Domain (Subs.), an Object illustrative of Unism. 
 and Principle of Universality. 
 
 OLOGY. 
 
 -Ology, -Alogy, -Logy, a termination Eeason, together with the initial vowel o, as 
 meaning Lore (Germau Lelire) or Science, connecting vowel with the stem of the word, 
 from the Greek Logos, Discourse, Word, as Ge-o-logy, from Ge, Earth, and Logos. 
 
 ALPHABETIC ARRANGEMENT, UNDER -OLOGY, OF WORDS ENDING IN 
 
 -OLOGY. 
 
 A. 
 
 Absolutology, The Science of The Abso- Abstract-Coxcretology, The Science of the 
 lute; The Primismus of Ontology, (t. Abstract-Concretismus ; "The Abstract- 
 444.) Concrete Sciences " of Spencer, (t. 247.) 
 
lxxx 
 
 VOCABULARY. 
 
 Abstractology, The Science of the Abstract- 
 ismus ; " The Abstract Sciences" of 
 Spencer, including Logic and Mathema- 
 tics. 
 
 Actioxology ; The Science of Activities or 
 Performance, related to Practical Philos- 
 ophy. 
 
 Anthropo-Corporology, the Science of the 
 Human Body, = Human Physiology. 
 
 Anthropology, (as used in this work), The 
 Total Science of Man ; contrasts with Cos- 
 mology ; (Gr. Anthropos, Max), (t. 3.) 
 
 Anthropo-Mentology, Psychology, the Sci- 
 ence of the Mind. 
 
 Appetology, the Science of effecting ends or 
 
 purposes by the use of Fascination or 
 Charm ; of Government by Attraction. 
 
 AsBiTEisiroLOGY, the Science of the Arbi- 
 trismus, or of that Domain of Administra- 
 tion or Affairs in the Universe at large, or in 
 Minor Spheres, in which Arbitrism or Ab- 
 solutism prevails ;• The Theory of Adminis- 
 tration which rests on Absolutism or the 
 Governing Authority of a Personal Will, 
 whether of God or of any Autocrat or un- 
 limited Monarch whatsoever. 
 
 Aetisiiology, Science of the Artismus ; of 
 that Domain of Being in which Artism, 
 the Principle or Spirit of Art, predominates 
 or prevails. 
 
 B. 
 
 Baeology, the Science of Weight. (Gr. 
 Barus, heavy.) 
 
 Biology, the Science of Living Being ; ve- 
 getable or animal. (Gr. Bios, Liee.) 
 
 c. 
 
 Classiology, a branch of Concretology, em- 
 bracing Tellurology, Meteorology, and 
 Uranology. (Lat. Classis, a Bange or 
 Class.) (t, 634.) 
 
 Compaeology, Comparative Science ; Science 
 of the Belationshlps between different Do- 
 mains or Spheres ; as Comparative Ana- 
 tomy, Comparative Philology, etc. ; con- 
 trasts with Monocrematology or Mono- 
 spherology, which see. 
 
 Concretology, The Science of the Concre- 
 tismus; "The Concrete Sciences" of 
 Spencer, (t. 247.) 
 
 Corpoeology, The Science of Beal Bodies ; 
 Concretology. (Lat. Corpus, a Body.) 
 
 Cosmology, The Science of the World, as 
 contrasted with Anthropology the Sci- 
 ence of Man. (Gr. Cosmos, The Woeld.) 
 
 E. 
 
 Economology, The Science of the Economy 
 of Labor and its Besults, in every depart- 
 ment of Human activity and production ; 
 as for instance Koscher proposes to follow 
 his Principles of Political Economy by an 
 Economy of Agriculture, an Economy of In- 
 dustry, etc., and Theodore Wechniakoff 
 labors in behalf of an Economy (i. e. a Sci- 
 ence of the Economy) of Scientific Laoors 
 and their Results. (Gr. Oilcos, House ; Xo- 
 mos. Law ; Logos, Discourse.) 
 
 Ecstatology. The Science of Ecstaticism, a 
 branch of Ontology, (t. 466.) 
 
 Elemextology, The Science of any Elemen- 
 tary Department of Being ; as for instance 
 of the (Phonetic) Elements of Speech. 
 
 Embryology, The Science of Foetal Life and 
 Development. 
 
 Endo-Stabiliology, The Internal or Sub- 
 jective Department of Stabiliology, (t. 627.) 
 
 Epi-Cosmology, The Science of those Ob- 
 jects which are sustained upon the surface 
 of the earth. (Gr. epi, upon ; Cosmos, 
 World.) — Doherty. 
 
 Etiology, The Science of Causes. (Gr. Aitia, 
 Cause.) 
 
 Exactology, The Exact Sciences as one 
 Grand Department of Science ; Abstract- 
 ology. 
 
 Exo-Stablliology, The External or Objective 
 Department of Stabiliology, (t. 627.) 
 
VOCABULARY. 
 
 F 
 
 lxxxi 
 
 Fractionisiiology, The Science of the Frac- 
 tionismus, or the Interior Morphology and 
 Structurology of Being ; contrasts with In- 
 tegerismology. (t. 308.) 
 
 Functionology, The Science of Functions in 
 Physiology. See Gesturology. 
 
 G-. 
 
 Generalogy, 1. Observational (Generalogy), 
 = Encyclopaedic, Comtean view of the Sci- 
 ences ; Natural Philosophy in this larger 
 sense of the term ; The Naturismus of Sci- 
 ento-Philosophy ; see Sciento-Philosophy. 
 2. Analytical (Generalogy), That of this 
 "Work, Exact, Scienta- Transcendental, de- 
 duced from Necessary Truths ; Proper ; 
 The Scientismus of Sciento-Philosophy ; 
 see Sciento-Philosophy. 3. Composite (Gen- 
 
 eralogy), = Arto-Philosophy, to be here- 
 after elaborated; Contrasts with Speeial- 
 ogy; (t.337.) 
 
 Gesturology, The Science of Gestures, Ex- 
 terior Functionology, and of the Natural 
 Language of the Movements of the Body. 
 
 Goneology, The Science of angles or 
 corners, related to Crystals. (Gr. gonia, 
 Angle or Coeneb.) 
 
 Ideology, The Science of Ideas. 
 
 Indeteeminology, The Science of the Inde- 
 terminismus, or of the Indeterminate De- 
 partment of any Domain, as of Amalgams 
 or Mixtures in Chemistry, (t. 332.) 
 
 Individuology, The Science of Individual 
 Life as contrasted with Sociology. 
 
 Infebnology, The Science of the Hells in the 
 Spirit World; (Lat. In/emus, beneath; 
 Hell.) 
 
 Infinitology, The Science of the Infinite ; 
 the Duismus of Ontology, (t. 447.) 
 
 Inobgantsmology, The Science of The Inor- 
 ganismus, or The Inorganic "World. 
 
 Integeeismology, The Science of the In- 
 tegerismus; or of the External Arrange- 
 ment, the Sy somatology, of Being ; Contrasts 
 with Fractionismology ; (Lat. Integer, a 
 Whole.) (t. 310.) 
 
 Inteeismology, The Science of Purgatory, or 
 of the World of Spirits. (Lat. Inter, be- 
 tween, Interior, Inteenal.) (t. 419.) 
 
 L. 
 
 Logicismology, The Science of the Logicis- 
 mus or of that Domain of Being and of the 
 Administration of Affairs in the Universe 
 at large, or in Minor Spheres, in which 
 
 Logicism or the Paramount Authority of 
 Law prevails over all Individual Will or 
 Wills. Contrasts with Arbitrismology, 
 See Logicism. (t. 351.) 
 
 M. 
 
 Maceo-Cosmology, Cosmology in a larger 
 sense embracing Metaphysics and Physical 
 Science of the Lower or Material Order ; 
 excluding Pneumatology and Anthropol- 
 
 6 
 
 ogy. (Gr. mahros, geeat.) See Typical 
 Table, No. 7, t. 40. 
 Macro-Mineralogy, The Science of the En- 
 tire Mineral World in the enlarged sense, 
 
Ixxxii 
 
 VOCABULARY. 
 
 including the Planetary Worlds as Mineral 
 Bodies, (Micro-) Mineralogy, Crystalogra- 
 phy, Geology, etc. 
 
 Hacro-Physiology, Physiology in the larger 
 sense including Anatomy, Physiology, (Mi- 
 cro-Physiology), etc., as branches, (c. 1, 
 t. 5.) 
 
 Massology, The Science of Materials, Stvff, 
 Substance, as in Chemistry ; contrasted with 
 Corporology , the Science of Bodies distinct- 
 ified in form. 
 
 Materiology, The Science of the Material 
 World, or of Matter. 
 
 Mechanology, The Science of Mechanics; 
 the five or seven mechanical Principles re- 
 duced to a single Principle, (t. 636.) See 
 Wedgism, under -Ism. 
 
 Mentology, Psychology, the Science of the 
 Mind. (Lat. Ileus, Mind.) 
 
 Meteorology, The Science which treats of 
 the Atmosphere, and its Phenomena, par- 
 ticularly of Heat and Moisture ; of The 
 Weather ; Thunder, Lightning, etc. 
 
 Micro-Cosmology, Cosmology in the Minor 
 or Ordinary sense ; see Macro-Cosmology. 
 
 Micro-Mineralogy, Mineralogy in the Minor 
 or Ordinary sense ; see Macro-Mineralogy. 
 
 Micro-Physiology, Physiology in the re- 
 stricted sense ; see Macro-Physiology. 
 
 Monanthsopology, The Science of the In- 
 dividual Man as contrasted with Sociology, 
 while yet excluding Physiology and Biol- 
 ogy proper ; somewhat indeterminately 
 limited to Phrenology, The Temperaments, 
 etc., (t. 5.) (G-r. monos, sole or single ; 
 Anthropos, Man.) 
 
 Monocrematology ; see Monospherology. 
 (Gr. monos, sole or single ; krema, 
 Thing.) 
 
 Monospherology, The Science of The Single 
 Sphere or Domain ; contrasted with Com- 
 parology or Comparative Science. (Gr. 
 monos, sole or single ; Sjphaire, a Sphere.) 
 
 Morphology, The Great New and Eising 
 Science which treats of Form, and of Spe- 
 cific Forms or Shapes, whether Abstractly, 
 or of Eeal Objects in Nature ; and of their 
 Symbolism or Significance; The Natural 
 History of Form ; Contrasts directly with 
 Substan-ce-ology, or Massology, and in- 
 directly with Corporology, as Bodies are 
 the Composity of Substance and Form. 
 (Gr. Morplie, Form.) 
 
 Moto-Concretology; see Actionology. 
 
 Motology, The Science of the Motismus, the 
 Moving, or Developing and Progressive 
 Aspect of Being ; Historical ; Contrasts 
 with Statology. 
 
 N. 
 
 Non-Stabiliology, The Scientific Theory Numerology, The Generalized Science of 
 which counterparts Stabiliology ; corres- Number ; corresponds to Morphology in 
 ponds to Nihilism in Philosophy. respect to Form ; see Morphology. 
 
 o. 
 
 Ontology, That part of the Science of Meta- 
 physics which investigates and explains the 
 nature and essence of all Being, its quali- 
 ties and attributes. 
 
 Operology, (Macro-Technology), The Sci- 
 
 ence of Activities; = Actionology and 
 Practical Philosophy. 
 Organismology, The Science of the Organis- 
 mus, or of the Organic World ; of the Veg- 
 etable and the Animal Worlds, and their 
 Analogues. 
 
 P. 
 
 Pantology; see Universology. (Gr. Pan, 
 
 ALL.) 
 
 Phenomenology, The Science of Phenomena. 
 Philology, The Science of Language, es- 
 pecially as Comparative Etymology. 
 
 Phonology, The Science of Sounds as em- 
 ployed in Speech ; same as Phonetics. 
 (Gr. Phonos, Sound.) 
 
 Plurimorphology, The Science of Minute 
 Limitation and Configuration; see Uni- 
 
VOCABULARY. 
 
 Ixxxiii 
 
 morphology. The Highest and Primitive 
 Stage of Plurimorphology concerns Qual- 
 itative Differentiation, or the Lines of De- 
 marcation between the Shades of Quantity, 
 as of color, weight, intensity, etc., and TJte 
 Linking of Qualitative Phenomena (so dis- 
 criminated) into their Relations constitutes 
 The Science of Logic ; as The LinTcing of 
 Quantitative Phenomena (Unimorphic) into 
 their Relations constitutes Mathematics. 
 Pneumato- Anthropology, The Science of 
 the Inhabitants of the Spirit- World. See 
 Pneumato -Cosmology, and Pneumatology. 
 
 (Gr. Pneuma, Spirit, Air; AimrEOPOfi, 
 
 Man.) (t. 399.) 
 
 Pneumato-Cosmology, The Science of the 
 Spirit-World considered as an outer 
 world or Cosmos, apart from its Inhabit- 
 ants. See Pneumato-Anthropology, and 
 Pneumatology. (Gr. Pneuma, Spirit; Cos- 
 mos, World.) (t, 39a.) 
 
 Pneumatology, The Science of Spirit-Life 
 and Being. 
 
 Psychology, (or Mentology), The Science 
 of the Mind. 
 
 R. 
 
 Regnology, A collective name for the one Repulsionology, The Science or Theory 
 
 Department of Science which includes the which counterparts the doctrine of attrac- 
 
 special sciences of the " Three Kingdoms, " tion. — Winslow. 
 — (Macro-) Mineralogy, Vegetalogy and 
 Auimalogy. (Lat. Regnum, a Kingdom.) 
 
 s. 
 
 Sociology, The Science of (Human) Society ; 
 I. Ordinary, concerning itself with Sta- 
 tistics, Political Economy, Education, Pau- 
 perism, Crime, etc. ; II. Transcendental, 
 relating to the Kadical Reorganization of 
 Society, Scientifically and Pantarchally, 
 the Millennium to be introduced through 
 Science and the Revivification of the Re- 
 ligious Sentiment of Mankind on the basis 
 ot the Reconciliation of Knowledge and 
 Faith. 
 
 Somatology, The Science of the General 
 Properties of Matter, as Impenetrability, 
 Gravity, etc. (Gr. Soma, a Body.) 
 
 Specialogy, The Sciences segregated and 
 pursued each as independent of the others ; 
 contrasts with Generalogy, The Comiean 
 Natural Philosophy, (t. 337, 339), and with 
 Comparolofry, which see. 
 
 Speculology, The Department of Metaphy- 
 sics intermediate between Ontology and 
 Theology ; or Metaphysics exclusive of On- 
 
 tology and Theology as special branches or 
 aspects of Metaphysics, (t. 345.) 
 
 Stabiliology, The Science of the Levels and 
 Standard Lines in Space, in accordance 
 with which all things are conceived of as 
 constituted and measured; see Bi-Trinacria. 
 
 Stato-Concretology, The Science of the 
 Stationary aspect of the Concrete World. 
 
 Statology, The Science of the Statismus, 
 or of the Stationary Aspect of Being ; con- 
 trasts with Motology. 
 
 Structurology, The Science of Structure, 
 or of the Internal Arrangement of Parts ; 
 see Systematology. 
 
 Supernology, The Science of the Spiritual 
 Heavens, of the Spirit-World. (LsX.supcr- 
 nus, ABOVE.) 
 
 Symbolology, The Science of Symbolism. 
 
 Systematology, The Science of the Arrange- 
 ment, externally, of objects in System or 
 Scheme, as for instance a System of Clas- 
 sification ; see Structurology. 
 
 T. 
 
 Teleology, The Science of Final Causes or 
 Ends ; the Demonstration of the Existence 
 of an Inherent Plan or Schema, or of a 
 Quasi-Plan or Schema, in the Evolution of 
 
 the Universe at Large, and in each Act of 
 the Drama, in virtue of which all things 
 conspire to a definite Denouement, and to 
 the best possible result: the ultimate 
 
Ixxxiv 
 
 VOCABULARY. 
 
 achievement of the Supreme (-eat Practical 
 or Possible) Perfection. (Gr. Telos, an End 
 or Aim.) 
 
 Tellurology, The Science of the Earth and 
 of Objects directly upon the Earth, con- 
 trasted with Meteorology, which relates to 
 the Phenomena of the Atmosphere, and 
 with Uranology which relates to the 
 Heavens. (Lat. Tellus, The Earth.) 
 
 Temperamentology, The Science of Tem- 
 peraments. 
 
 Theology, Quasi-Scientific, Semi-Scientific, 
 Ecclesiastical, a Faith or Belief rather than 
 assured Knowledge or Science, noticed and 
 defined, t. 17, 20. 
 
 Theology, as Science properly so called, is 
 the Science which treats of the Existence, 
 Nature and Attributes of God, or of his 
 Non-Existence or absence of Attributes — 
 which, in other words, investigates the 
 question of his existence and character ra- 
 dically and impartially, and teaches only 
 what becomes known on the subject, as in 
 every other matter of Science, and with the 
 characteristic modesty of Science, leaving 
 the unknown, for the time being, unaffirm- 
 ed ; denouncing or anathematizing no one 
 for the natural leanings of his own mind or 
 his educational beliefs, prior to the acqui- 
 sition of reliable certainty on the subject. 
 Existing Theological theories are mainly 
 Three : 1. Christian Deism. 2. Atheism. 
 3. Pantheism. These are often strangely 
 and unconsciously mixed. The Brahmins 
 affirm that the Supreme God is Sagun, 
 1 with attributes,' and Nirgun, ' without 
 attributes.' (Posita-Negative.) Sir William 
 Hamilton's Philosophy, extensively ac- 
 cepted by orthodox Theologians, makes 
 God, in so far as he is The Absolute, to be 
 non-cognizable by the manifestation of 
 any properties whatsoever. The Vnrevealed 
 God of the Swedenborgian Faith is likewise 
 absolutely Unknown and Unknowable, ex- 
 cept as incarnated in Christ, as " The Lord," 
 and through him, in the Heavens and 
 downward in the Human Family and the 
 "World universally. The Trinity of this 
 Theology is a Trinity of Principles, " The 
 Divine Love," " The Divine Wisdom," 
 and "The Divine Operation;" more ra- 
 dically and abstractly, the Unism, Duism 
 and Trinism of the Ideal Conception of 
 Divine Character. The Divine Personality 
 is confined to the Lord in one Person. 
 
 The Atheist, on the other hand, does not 
 deny the existence of God absolutely, or in 
 all senses. Perhaps there is no intelligent 
 thinker who doubts the existence of some 
 Central and Controlling Influence or Po- 
 tency, some " Creative Energy of Nature," 
 presiding over and directing the affairs of 
 the Universe. He denies, only, or fails to 
 consider as proven, the Human-like and 
 Eeflectively Conscious Character, the Devel- 
 oped Personality, in a word, of this Central 
 Potency. The critical Philosopher, if he 
 doubts or denies a Plan (or Conscious De- 
 sign) in the Operations of Nature, affirms 
 at the same instant, the existence of a 
 Quasi-Flan, a modus in the Outlay and 
 Procedure of the Universe, which is pre- 
 cisely like the Plan of a Conscious In- 
 telligence. In the scientific posture of 
 mind, and in advance of demonstration, 
 the question is reserved, whether the 
 11 Creative Energy " is, in fact, a conscious 
 Intelligence, or whether the Automatic In- 
 herent Necessity of Being, operating as 
 Law and Regulative Potency, assumes the 
 appearance of Intelligence, and when incar- 
 nated in Man, and then only, becomes In- 
 telligence, Affection, and Will. 
 
 This latter Conception, that of Inherent 
 Necessity or Law, is Logicism, or the Ab- 
 stract theory of Pure Rationalism. The 
 Nodus or Core of Self-Existent and Nec- 
 essary Principles, which are thus conceived 
 of as adequate to the government of the 
 Universe, are then spoken of as God, and 
 referred to by the relatives He,His, and Him, 
 only, however, by an acknowledged figure 
 of speech, which puts an Ideal Real Per- 
 sonality for the Quasi-Persouality really 
 believed in. This habit of thought and 
 speech is justified by the history of Theo- 
 logical Beliefs, since Attributes and Pro- 
 perties have always been personified, and 
 then deified as readily as Persons. The terra 
 God has thus become the common property 
 of the Rationalist and of the Pietist. 
 It is this Positive Form of the Abstract 
 Conception which distinguishes the position 
 of the Theological Rationalist from the Neg- 
 ative position of the Atheist ; its Abstract 
 and Logicismal character and its Centering 
 Unity distinguish it on the other hand 
 from Ordinary Pantheism, which identifies 
 God with the Substance-like and Material 
 Universe. 
 
VOCABULARY. 
 
 lx::xv 
 
 Pietism and Arbitrism are identified with 
 the Personal Theological Conception, which 
 tends, by development, to become con- 
 stantly more and more Rational. Tins is 
 the Natural (Naturalistic, Materialistic, 
 Naturo-Philosophic or Ordinary) Order 
 of the Progression and Development of 
 Thought. Rationalism and Logicism are 
 identified, on the other hand, with the 
 Conception of origins from Abstract Prin- 
 ciples, which conception tends, by its 
 alliance with the idea of Ulterior Incar- 
 nation, to become constantly more and 
 more Personal. This is the Logical (Ideal- 
 istic, Spiritualistic, Sciento-Philosophic, or 
 Transcendental) Order of the Progression 
 and Development of Thought. The former 
 Theory is Unismal ; the latter is Duismal. 
 The Grand Ultimate Trinismal Conception 
 of The Divine Nature rests on Universo- 
 logical Reconciliation and Integralism, and 
 will be gradually unfolded in the Religious 
 Writings of the New Catholic Church. It 
 will vindicate in a valid and vital sense, 
 the Pietistic and Personal Conception of 
 God on the one hand, and the Rational- 
 istic Conception, on the other, conjoining 
 and harmonizing the two in the larger em- 
 brace of Univariant adjustment, in the Mil- 
 lennial Theology of the Future, 1. 1110-1123. 
 
 (Note. Deism, though signifying properly 
 belief in God, has been employed by " In- 
 fidels " to denote this amount of Positive 
 Faith, while yet implying disbelief of In- 
 spiration and Revelation. The term has 
 in this manner become vitiated for the use 
 of devout Christians. I have adopted 
 therefore the term Christian Deism for the 
 positive idea without the negative implica- 
 tion. Theism is not liable to the same ob- 
 jection, but is perhaps less popularly 
 known.) See God, Catholic, Catholic 
 Church, The New, The Old, Arbitrism, 
 Logicism, Integralism, Cardinism, and In- 
 dex, terms, Natural Order and Logical 
 Order. 
 
 The entire Theological Field of Thought 
 may now be expanded and re-presented, 
 in a coup d'oeil, as follows : 
 
 1. The Human-like Personal God ; Af- 
 fectional ; " God the Son," " The Messias," 
 "Immanuel" or "God with Us," "Christ" 
 or " The Lord," All personally-conceived-of 
 Godhood, even the Jehovistic conception 
 of the Jewish Theology— Unismax ; prior 
 
 in the Order of Incarnation or Actual Rev- 
 elation on Earth; First, therefore, in the 
 Natural or Historical Order ; (Yau, sub- 
 divided into Hypostases, or Impersona- 
 tions, as Yi, Ya, etc.) ; see further on ; see 
 also -Ism, and Messias. 
 
 2. The Pure Abstract God, Abstract At- 
 tribution, (see -Ism) ; The Logical Tri-une 
 Knot o» Absolute Inherent Universal 
 and Necessary Laws (Unism, Duism and 
 Trinism) in the Origin and Nature of Being; 
 " ruling the Nations with a Rod of Iron," 
 " The Fate back of Jove ;" The " Logos," 
 who " was in the beginning with God," and 
 who " was God," and without whom " was 
 not any thing made that was made," — Duis- 
 mal, Scientic ; prior in the order of Nec- 
 essary Thought ; First, therefore, in the 
 Logical Order ; Uni versological ; ("Wau, sub- 
 divided into Hypostases, as Wi, Wo, etc.) ; 
 see farther on. 
 
 3. The Holy Ghost; Spiritual; in the 
 Supreme Sense ; The Attenuated, Insen- 
 sible Emanation from Abstract Inherent 
 Truth or Law (a. 48, t. 204), permeating, 
 irradiating and mysteriously regenerating 
 all Human Incarnation ("descending like a 
 dove " and resting on " the Son of Man,") 
 the wind which " bloweth where it listeth, 
 and ye hear the sound thereof, but cannot 
 tell whence it cometh nor where it goeth ;" 
 God " a Spirit," Interventional, Mediator- 
 ial, Sesqosmal; (Hatj, subdivisible into 
 Hypostases, Hi, He, etc.) ; see Spirit, Odic 
 Force, Sesquism, under -Ism, and below. 
 
 4. The Tri-Unismal Godhead, the Omni- 
 variantly Integral, Cardinismal, Differen- 
 tiation-and-Integration of the three pre- 
 ceding Conceptions, related to, but in a 
 sense transcending, the otherwise Incom- 
 prehensible (Personal) Trinity of the Trin- 
 itarian Theology ; see Triumsmal ; Car- 
 dinism, Univariety. 
 
 5. The One Sole God, par excellence, the 
 Abstraction of The Unismal and Integrat- 
 ing Aspect of the Conception of The Di- 
 vine ; Pivoto-Integral ; The God (in the ba- 
 sis-idea) of the Unitarian System of The- 
 ology (t. 128-132), cardinated between the 
 Subjective Individual Soul and the Objec- 
 tive Universe ; hence half radicated in Hu- 
 manity itself, which it, therefore, tends to 
 elevate in the Scale of Dignity, in contrast 
 with the scheme of Theology which makes 
 the Objective God to be " Ail in All," and 
 
Ixxxvi 
 
 VOCABULAKY. 
 
 Man to be virtually nothing ; see Pivoto- 
 Integralism; (also Yi, the Primitive Hy- 
 postasis under Yau ; see below.) 
 
 6. The Abstraction and Variegated Dif- 
 fraction of the Duismal or Differentiative 
 Aspect of the Conception of The Divine ; 
 Polytheism, Pantheism ; (Wi, The Primi- 
 tive Hypostasis under Wau ; see below.) 
 
 7. The Denial of God, as any other than 
 the regulative form of our own Thinking, 
 or the Objectification of our own person- 
 ality, making God to be created in the 
 image of Man, reversing and coanterpart- 
 ing the idea of Man as created in the image 
 of God — Atheistic ; (Arm, see below.) 
 
 8. And, finally ; the Differentiation, Inte- 
 gration and Eeconciliation, TJniversologic- 
 ally, of all the Seven preceding Forms of 
 the Total Theological Conception, in the 
 demonstration that they are all Inevitable 
 Aspects of a Complex Truth too various in its 
 Complexity to have been otherwise appre- 
 hended by the Infantile Understanding of 
 the Human Eace, than in Segments or 
 Fragmentary Portions of the Truth, whence 
 came Sects and Systems ; a truth which 
 when integrally revealed, intellectually, is 
 the Omnivariant and Beconciliative TJieol- 
 ogy of the JVew Catholicity; (Hwyau, see 
 below.) 
 
 It may seem that the preceding dis- 
 tribution, carrying up Theological Discrim- 
 inations from the usual twofold or three- 
 fold difference to a scale of Seven com- 
 pounded or recombined in an Eighth, must 
 be complete. It may be well, however, in 
 conclusion, to make an exhibit, (more for 
 future reference, elsewhere, than as a com- 
 pleted demonstration at this point), of the 
 power of the Principles of Alwato, the New 
 Scientific Universal Language, not only to 
 subserve the purposes of exhaustive clas- 
 sification, but to compel the mind of the 
 investigator into the perception of the most 
 minute distinctions on the one hand, as 
 well as of the broadest generalizations on 
 the other ; so serving as an Instrument of, a 
 Canon of Criticism upon, all classification. 
 See for the Vowel Scale and for a slight 
 account of the Meanings of the Elements of 
 Speech, Universology under -Ology, and, for 
 other instances of Alwaso Composition, Psy- 
 chology and Tikiwa, (in this Vocabulary.) 
 
 The Leading Elements of Speech in- 
 volved in the Alwaso Namings of Theolog- 
 ical ideas are the three Ainbigu's h, y, w, 
 
 sometimes called Coalescents, and also 
 Semi- Vowels, from their half-consonant, 
 half-vowel character. The Meanings which 
 Nature has attached to these three sounds 
 are stated below, but the grounds of the 
 statement must be waited for until the ap- 
 pearance of other works. 
 
 EESTATEMENT. 
 
 It is pointed out by Proudhon that Be- 
 ligion deals with Substance, Philosophy 
 with Cause{s) and Science with Law. This 
 is substantially the same view as that of 
 Comte, who employs the terms Theology, 
 Metaphysics and Positive Science for the 
 three stages (as apprehended by him) of 
 the Evolution of the Human Mind. It is 
 held by Comte that the effort to penetrate 
 Substance and Cause(s) is essentially futile, 
 and that the investigation of Laws and 
 Phenomena (in Co-existence and Sequence, 
 Space and Time-Eelations), is the only feas- 
 ible and fruitful domain of human intellect- 
 ual effort. It results from the Principles 
 established in this work that, while, in the 
 Absolute, Substance and Cause are inscrut- 
 able, so, in the Absolute, is Law ; and that, 
 on the other hand, neither can Substance and 
 Cause, (in that relative sense in which we 
 are able to investigate any thing), any more 
 than Law be banished from the field of our 
 enquiry ; that in other words : Eeligion, 
 (Theology), and Metaphysics will always 
 remain two of the Grand and Legitimate 
 Domains of Human Concernment. It is 
 nevertheless true that the Dominant 
 Stand-Point of the investigating Human 
 Mind changes progressively, and in the 
 sense pointed out by Comte ; and that the 
 Echosophic (or True Scientific) Spirit has 
 come to rule in this Age, and will, inevi- 
 tably, react powerfully and reconstitutively 
 upon all Theological and Metaphysical sub- 
 jects. There will be no actual expulsion of 
 any point of view which the Human Mind 
 has ever occupied, but, a leaning merely, 
 in predominance, to other and for the 
 period, more governing Mental Positions. 
 There is Inexpugnability of Peime Ele- 
 ments (t. 226), Terminal Conversion into 
 Opposites (t. 84), Mere Preponderance (t. 
 526), and Overlapping (t.527), eveiy where, 
 but no annihilation of any Point in Space or 
 Drift of Procedure, anywhere. The Man 
 has ceased to be a child, but the whole 
 
VOCABULARY. 
 
 lxxxvii 
 
 distinctive child-character has been sub- 
 sumed in the character of the man. The 
 old Point of View is not, therefore, merely 
 an Event of the Fast, but is also an Elec- 
 tive Element or Factor of the Present and 
 the Future. 
 
 Tiie Troto-Determinismus (The Unis- 
 arus) of Universal Being, (above Chaos, 
 The Indeiermiakmus of Being), is Sub- 
 stance. The SeCUNDO-DeTERITINISJIUS 
 
 (Drnsacus) is Form. {Limitation and Quanti- 
 fication or Measure). The Trito-L'eter- 
 miniszjus (Trinismus) is Body (or Bodies), 
 the Compound Eesultaut of Substance and 
 Form. Intermediate between Substance 
 and Form, a Breath, inspired and expired 
 as it were, between the Lips of Existence, 
 is Spirit, The Sesqui-Deteritinismus (Ses- 
 Quisirus) of Being (between the One and 
 the Two) ; and inasmuch as " God is a 
 Spirit," the Domain of Theology is Pre- 
 eminently within this Spiritual Domain ; 
 but inasmuch as Theology concerns itself 
 in another sense, also, with Substance 
 as shown by Proudhon and Comte, it has to 
 do with these two Domains, of Substance 
 and Spirit, respectively. 
 
 But now, the Proto-Deteritxnismus (The 
 Unismus) of the Elementismus of Speech 
 (the Alphabetic Domain), above Chaotic 
 Sounds, The Indeterminismus of Speech, 
 is The Vowels, the Analogue of Sub- 
 stance ; the Secu^tdo-Deteriiinismus (The 
 Duismus) is The Abstractoid and Liquid 
 Consonant-Sounds (t, k, p, etc., m, n, 1, 
 r,) the Analogues of Limits and Measure ; 
 and the Trito-Deteeminismus (The Trin- 
 ismus) is the Concretoid Consonant- 
 Sounds (d, g, b, etc.), the Analogues of 
 Body or Bodies. Finally, The Sesqui-De- 
 terminisxtus (The Sesquismus) in this 
 sphere, embraces The Three (Semi-Vowel) 
 Coalescents, Ambigu's or Breaths (h,y, and 
 w), the Analogue of Spirit. The Alwaso 
 or Natural Theological Terms should there- 
 fore be found constituted from The Vowels 
 and The Ambigu's (for Substance aud 
 Spirit.) This accordingly they are, not 
 without certain apparently fortuitous 
 confirmations from existing languages, as 
 follows : 
 
 The three Pivotal or Fundamental Vowels 
 are a (ah"), i, (ee), and o, (the Sanscrit 
 Grammarians would say u (oo) for the last, 
 in place of o ; the preference of o is based, 
 
 however, on sufficient grounds expounded 
 elsewhere (see " Alphabet of the Uni- 
 verse.") The Artistic Order of these Three 
 Vowels is i, o, a ; their Natural but Inverted 
 Order is i, a, o ; (see ' Alphabet of the 
 Universe.") The First of these Successions 
 or Orders of the Pivotal Vowels (Domain 
 of Substance or The Reality of Being) fur- 
 nishes the word I,o,a (I-o-ah), which with 
 the natural ingrowth of the Belated Am- 
 bigu's becomes Ti-ho-wa, substantially the 
 Hebrew Basis of the English Jehovah. Theo- 
 logians have always suspected the presence 
 of some mystical and inspired or semi-in- 
 spired occult meaning in these vowels so 
 combined. The opposite order, i, a, o, fur- 
 nishes the word Ta,o (yah-o) by Contraction 
 To, which is the Alwaso word for Satan or 
 the Devil, that is to say, The Adversary, 
 from the Inversion of the (Artistic or) Di- 
 vine Idea. To, (the vowel short), means 
 also, in Alwato, I (myself), as in Spanish (or 
 in Italian Io), and Swedeuborg affirms 
 that the Individual proprium, the finite 
 Self-hood, is the essentially Infernal Prin- 
 ciple, or that which is most remote from 
 and the most completely an Inversion of 
 The Divine. 
 
 The following is, in short, a proximately 
 complete list of the Alwaso namings for the 
 Leading Personages and Conceptions of 
 the Theological Domain. 
 
 Y, TV, H, with the Vowel-Sounds. 
 
 Y signifies Spiritual Centricity, Unity, 
 (Integration), Selfhood, Personality, Pivot- 
 ally Radiating as from a Sun-Centre or 
 other luminous Point ; (Absolutoid) ; see 
 " Alphabet of the Universe." 
 
 TV signifies Spiritual Differentiation, 
 Balance or Balanced Vibration, Intercourse, 
 Intcrcor relation ; (Relatoid) ; see " Alpha- 
 bet of the Universe." 
 
 IT signifies Spiiut as such, diffused and 
 subtly permeating ; Breath-, Air-, Ghost- 
 like ; (cf. German Geiet, Eng. gust) ; Ses- 
 qnoid, Intermcdiative and in turn rela- 
 tional beticeen The Absolute and The Re- 
 lative) ; see "Alphabet of the Universe." 
 
 Yi (Tee), The Absolute God; The Om- 
 nipresent and Eternal God (InstantiaV ; 
 God in the Inmost Consciousness of every 
 individual ; God the Father, the One Sole 
 God; — The Jewish, Mahometan, Socinian, 
 
lxxxviii 
 
 VOCABULARY. 
 
 Unitarian Conception ; (cf. Yihowa, Je- 
 hovah.) 
 
 Note. The God-Conceptions of the older 
 and less leading Eeligions of the World, 
 Hindoo, Chinese, etc., have never rh-en 
 into the True Spiritual Domain signified 
 by the Atnbigvfs (h, y, w), The Spirit-like 
 Alphabetic Domain.* 
 
 Ye ( Ya), the (Externally) revealed God; 
 the God of Testimony or of " Evidences," 
 (and John "came as a Witness to bear 
 Witness," etc. — John, ch. 1, v. 7) ; God 
 the Son of Christian Theology ; the incar- 
 nated or Human God of the Orthodox 
 Conception, Catholic and Protestant ; (cf. 
 Ye, zu, Je-sus.) 
 
 Yiye (Yee-ye) (for Yi n E, or Ye = 
 Yi-and-Ye), God as Father and Son, each 
 personally and sensuously conceived of, in 
 their mutual relationship ; omitting the 
 Holy Spirit as to any distinct personality ; 
 the ^pyesian Perfectionist (?) and Mor- 
 mon (?) Theological Conception. 
 
 Yie ( Yee-a), tbe Sabellian Conception ; 
 the Son derived from and less than the 
 Father. 
 
 Yei (Ya-ee), The Swedenborgian Con- 
 ception ; " The Lord ;" subordinating the 
 Unrevealed God (The Father) to the 
 Anthropic idea of God revealed in 
 Christ 
 
 Ya ( Yah), The Divide Love (and Power) 
 embodied and Impersonated ; The God of 
 Nature and Natural Theology ; The Su- 
 preme God in a general sense, the Anti- 
 thet of Yo, Satan, or the Adversary ; cf. 
 the Hebrew Jah. 
 
 Yo, Satan or the Devil ; the Adversary ; 
 (o the antithetic vowel to a) ; see Ya ; he 
 who, as the Serpent, (Omni-dimensional 
 Progression, the Screwing, Contorting Com; 
 posity of all Ways and Methods, charac- 
 teristic of the Intellect), commended to in- 
 cipient humanity, departure from implicit 
 obedience to the First Word of God, (Gen. 
 
 * It will be, I think, unquestionably demon- 
 strated in " The Alphabet of the Universe" that 
 the Hebrew (Semitic) type of lingual structure 
 (language-building) is prior in the natural order 
 of succession, not only to the Sanscrit (Indo- 
 European), but even to the Chinese ; if not the 
 oldest possible type. If this be so, the Scientific 
 "SVorld will be compelled to return, in this in- 
 stance, to the Old and Obsolescent Theological 
 Traditionary belief. 
 
 ii : 17), from the simplicity of mere faith, 
 and urgent Intellectual Investigation, the 
 eating " of the Fruit of the Tree of the 
 Knowledge of Good and Evil," the sub- 
 stitution of the Duismal, or Eefiective, for 
 the Unismal, or Credensive Method), (Gen. 
 ii : 17 ; iii : 3) ; and who, speaking as the 
 opposite Hypostasis of the Divine, (the Duis- 
 mal Principle), and hence as one of the Per- 
 sonagesoftheGrandPrimalTheandricCoun- 
 cil which had proposed the Creation of Man 
 in their image (Gen. i : 26), uttered (as the 
 Second or Subsequent Word of God) — first 
 to the Intuition of the Woman (Unismal), 
 and then, through it, to the Intelligence of 
 the Man (Duismal) — this promise : " Ye 
 shall not surely die ; for God doth know, 
 that in the day ye eat thereof, then your 
 eyes shall be opened [intellectual apper- 
 ceptionj ; and ye shall be as Gods, know- 
 ing Good and Evil, 1 ' (Gen. iii : 4, 5.) Man 
 accordingly did eat (or began to chew, c. 
 20, 21, 1. 136), initiating his new career, of 
 investigation and reason, and in that day 
 did " surely die " to the Primitive Eden 
 Life of Simplistic Innocence, and did 
 enter upon a new life of storm and trial 
 and long-battling endeavor; while yet, 
 from an opposite point of view, he did 
 " not surely die," but his eyes were opemd, 
 and, by the subsequent testimony of God 
 himself (Ya). he became also as a God, by this 
 very act of disobedience to the first command. 
 " And the Lord God said, Behold the man 
 is become as one of us, to know good and 
 evil," (Gen. iii : 22). Herein, then, is the 
 Complex Truth (Trinismal) from the coap- 
 tation of the two prior opposite Divine 
 Utterances; the Reconciliation of God and 
 Satan in, the Complex Divine ; of Good and 
 Evil in the Higher ulterior Good,' of In- 
 tuition and Reason, in- the Composite Theo- 
 logico- Philosophy of Integralism. Yo is 
 predominantly, however, the lower (infer- 
 nal) grade of Intellect ; Conceit, rather 
 than Knowledge ; (see Wau, or the Eefiec- 
 tive type, whether Internal as Intuition, or 
 External as mere Co-existences and Co-se- 
 quences.) This lower form of knowledge 
 is angular and imperfect, self-suggested and 
 without teleologic applications ; hence (per- 
 haps it is, that) the popular instinct Ins en- 
 dowed the same being who is represented 
 in the Scriptures under the Symbolism of 
 the Serpent with Earns — the symbol of An- 
 
VOCABULARY. 
 
 lxxxix 
 
 gulism, the Cloven Hoof (side-ly-sideness in 
 the arrangement of Fingers) the symbol of 
 Co-existences, and a Tail (end-to-end-ness in 
 the succession of vertebrae), the Symbol of 
 Co-sequences in Time. 
 
 r<?0s(Yo-os),Satans— Masculoid, | Swed- 
 Yoas (Yo-as), Devils— Feminoid, ) enborg 
 Yau ( Yah-oo), God, in the aggregate of 
 all the preceding Absolute, Personal, and 
 Arbitrismal Conceptions, including even 
 To, as the Impersonation of the lower and 
 personally affected Intellectual Knowledge, 
 mere Knowledge, (Monosphcric), as dis- 
 tinguished from Wisdom {Wo, Comparo- 
 logical, Impartial, which see.) 
 
 1*. 
 
 Hau (Hali-oo), (cf. Ger. Ranch, Bheath), 
 The Holy Ghost or Spirit; see Aach below, 
 Spirit, Odic Force. The Holy Trinity or 
 Yihye, (= Yiye + Hau), of the Orthodox 
 Christian Theology, Catholic and Protest- 
 ant ; The Father, Son, and Holy Ghost, 
 for which Ya (jah) may ordinarily be sub- 
 stituted. 
 
 2. 
 
 Wi (Wee), God(s) in the Polytheistic 
 Sense, Human Individuals and Qualities, 
 or Attributes, deified. 
 
 We (Wa), Laws of Nature and Cate- 
 gories of the Understanding personified 
 and accepted as God ; Abstractoid or Logi- 
 cal Pantheism (Hegelian.) 
 
 Wa ( Wah), Nature, in substancive pre- 
 sentation, personified and deified ; God ut- 
 tered in Substance ; Abstractoid or Eeal- 
 istic Pantheism (Spinozan) ; An Oracle ; 
 Eevelation ; Utterance ; The Dialectic (of 
 External and Internal) God-Conception; 
 (cf. Wa-to, a Dialect, a Language) ; exter- 
 nally, Lingual, or inscribed (in Vowels and 
 Consonants) ; interiorly, the Divine Love 
 and Wisdom ; Spiritual Goodness and 
 Truth ; the very God revealed in Worlds 
 (Spinoza), or in Words, The " Word," or 
 Scriptures (Swedenborg), both alike utter- 
 ances, Out-trances, or Expressions. 
 
 Wo, " Logos," (" The Word," [rationally 
 considered, see Wa,] John 1:1); Logi- 
 cism, The Divine Wisdom, personified ; In- 
 herent Necessity and Universal Law adapt- 
 ed to all Divine Ends ; Self-existent, 
 
 Creative, Eegulative, and Teleological Des- 
 tiny or Fate ; the Infinite " Idea " or Type- 
 Plan of Universal Being. The Logos ( Wo) 
 is inherently prior to Nature, but is re- 
 pealed to us, as Truth, through the Mid- 
 wifery (Socrates) of Scientific Investigation 
 (the analogue of Anatomy and Surgery), 
 exercised upon the body of Nature, (the 
 study of the Laws of Nature), Nature 
 being " the Woman," or the Femiuine im- 
 personation contrasted with the Ordinary 
 Theological Masculine Impersonation of 
 the Divine, called God; (compare tho 
 Formula "Father God," and "Mother 
 Nature," by Andrew Jackson Davis) ; not 
 revealed, like the current Theological con- 
 ception, through "Inspiration," the Ana- 
 logue of Breathing, and so of Habitual or 
 Instinctual Life, and so of Physiology and 
 Pathology. Logos or Law is the Bony 
 Framework, and Personality and Love the 
 fleshly environment of the idea. The Lo- 
 gos (Wo) is the Abstract God (see -Ism), and 
 is, in the sense just explained, the "Son 
 of the Woman," (Eev. 12 : 5,) who was to 
 be caught up to, and installed in the throne 
 of God, and destined, as Science, " to 
 rule the Nations with a Eod of Iron," 
 (Eev. 12 : 5,) that is to say with the de- 
 finiteness and certainty of ascertained 
 Truth. See Logicism and Arbitrism. 
 
 Wau ( Wah-oo), The Total Omnivariant 
 God-Conception of Eationalism, the Anti- 
 thet of Yau. 
 
 Wyau ( Wyau-oo), The Simple Combina- 
 tion of the Opposite Conceptions of the Di- 
 vine, signified separately by Wau and Yau, 
 Duismal and Uhismal, respectively; the 
 resultant idea of the difficult, but not im- 
 possible, reconciliation of Eationalistic 
 Theology and The Theology of Inspiration ; 
 a marriage which, when effected, results in 
 Spiritual Prolification, " The Divine Ope- 
 ration, Efficiency, or Creative Energy." 
 
 Hwau (Hwah-oo), The Combination of 
 Hau with Wau, The Eationalistic and 
 The Spiritualistic God-Conception, omitting 
 Yau, the Personality-Conception, as is apt 
 to be done by "New Lights" or Pro- 
 gressives, 
 
 3. 
 
 Hwtatt (Hwah-oo), nearly unpronounce- 
 able, the Alwaso word for the Integral (all- 
 
xc 
 
 VOCABULARY. 
 
 sided, exceedingly Complex and Difficult) 
 Theological Conception — ,God, in all the 
 Aspects and Senses, of the New Catholic 
 Theology; the Combination and recon- 
 ciliation of Wau (the Eationalistic Con- 
 ception) with Yau (the Personality-Con- 
 ception) through the Intermediation of 
 Hau, the Holy Spirit, (see Odic Force); 
 the Infinitely Enlarged and Absolutely Uni- 
 versological Doctrine of the Holy Trinity, — 
 Scientific, Mediumistic, Inspirational, or 
 Traditional, combined, (2, + 1, + li.) The 
 utterance of the word (Hwyau) is a High 
 Vocal Gymnastic Effort, especially of the 
 Lips (see Universology), the difficulty aris- 
 ing from the tenuity and the complexity 
 of the Combination of the Sounds ; but the 
 Complexity is only such as precisely to 
 correspond with the complexity of idea 
 which the Truth has convoluted in the 
 knot of conceptions essential to a valid and 
 complete Theology. It is the greatest mis- 
 take of the common mind to suppose that 
 the Truth is Simple; it never is so, except 
 in its Pure Abstract Elements. In any Ex- 
 tant Form or Substance of it, from the 
 Point or Atom up to God, it is infinitely 
 Complex. 
 
 O. 
 (Zero, the AntitJiet of the Positive Numbers.) 
 Auh (ah-ooh), Audi or auk, inversion of 
 
 Ban, Bauch — Negation of Spirit as an En- 
 tity, cf. Gr. ouchi, or ouk, (ou) not, no, not, 
 any, the No-God of Atheism, — auhini = 
 Atheism ; -tni a contraction for -teni, a ter- 
 mination meaning a doctrine or theory as -ski 
 means Science = - Ology ; cf. San. tan, to 
 stretch ; Lat. tendo, the same, and Lat. 
 ten-eo, to hold, whence Eng. tenets. 
 
 Even this final exhibit is only in the 
 proximate and practical sense exhaustive. 
 Vowel-Sounds are susceptible, like Colors, 
 of an infinite variety of shades, each of 
 which has, in theory, a distinctive shade of 
 meaning ; but like the prismatic colors of 
 which they are analogues, the leading vow- 
 els are a very limited scale. The Con- 
 sonants are analogues of the Prismatic Dark 
 Bands. The less leading ones among the 
 ordinary vowels, o, u, etc., and the diph- 
 thongs ai, au, etc., (see Universology), are 
 here omitted. 
 
 The following i3 the Alwaso rendering 
 of the first verse of the Gospel of John : 
 
 Na,tsal,ni, a 1 Wo, n 1 Wo a sa Ya, n 1 
 Wo a Ya. L ste a, nah, tsahl,ni sa Ya. 
 (Pronunciation : — Nah tsal nee, ah lwo nl 
 wo ah sah Yah, nlwo ah Yah. Lstay ah, nah- 
 tsahl-nee sah Yah.) English : — In the be- 
 ginning, was the Word, and the Word was 
 with God, and the Word was God. The 
 same was, in the beginning, with God. 
 
 IT. 
 
 Universology, The Science of the Universe. 
 The Science of Principles which are Uni- 
 versal, and which apply to all Parts, Do- 
 mains, and Eelations of the Universe ; 
 (Lat. Uhiversum, The Universe,) (t. 3, 
 835, 930) ; or the Science of those Universal 
 Principles, which underlie and unify all the 
 Sciences, applying equally within every Do- 
 main. 
 
 The Primordial Principles of Universol- 
 ogy are UNISM, DUISM, and TRINISM, 
 derived from the Head Numbers One, Two, 
 and Three (t. 203, 254.) But back (in a 
 seuse) of these Principles, or surrounding 
 and embracing them, more indefinite and 
 vague, more broadly generalizing, more 
 Philosophoid or in the spirit of world-wide 
 speculation and conception, hence less 
 Echosophic or exact, (less scientific), are, 
 
 also, the following Pairs of General or Uni- 
 versal Principles : 
 
 1. Ordinism, and Cardlnish, the Spirit 
 of the Ordinal Numbers, and the Spirit of 
 the Cardinal Numbers, The Ordinary, and 
 The Transcendental or Cardinary respec- 
 tively ; 2. Integerism and Fractionish, 
 The Spirit of the Whole Numbers, and the 
 Spirit of the Fractions, respectively ; 3. Pos- 
 itism and Negattsm, Positism, the Spirit of 
 all Positive Numbers, as 1, 2, 3, etc., up to 
 Infinity, (represented by the Absolute one), 
 and Negatism, the Spirit of Zero. There is 
 for each of these pairs a Third Term and Prin- 
 ciple denoting the Composity and Cardinism 
 of the Two Principles coupled in the Pair, 
 for which our existing meagerness of Lan- 
 guage and Conception lias denied any 
 proper Namings; and the new technical 
 
VOCABULARY. 
 
 XC1 
 
 designations of which need not be repeated 
 here ; see -Ism, Cardinism, Integralism ; 
 Resume under -Ism; c. 3, t. 226. 
 
 The Preceding three Pairs of Principles 
 are the Least Definite Orders of Universal 
 Principles, and for this reason, as Gener- 
 alizing rather than Specific, may be denom- 
 inated Philosophoid. Next above these or 
 outward in the direction of Definiteness and 
 Particularity, while yet also General, is an- 
 other Pair of Universal Principles, In- 
 equism and Equism, the Spirit of the Odd, 
 and the Spirit of the Even Numbers, re- 
 spectively, constituting the basis of Sci- 
 ento-Philosopht, which intermediates be- 
 tween Metaphysical Philosophy and The 
 Special Sciences, (t. 471.) The Exactified 
 Epitome of Oddess is found in the Three 
 Terms of The Syllogism, A (tbe Larger) 
 including B (tbe Lesser), B (the Lesser), in- 
 cluding C (the Least), and A, (the Larger), 
 therefore, including C, (the Least); w r hicb 
 is the Essence of all (Cata-) Logic. The Ex- 
 actified Epitome of Evenness is found in the 
 $wasi-Syllogism of Geometry, A is equal to 
 (even with) B, B is equal to C ; A is, there- 
 tore, equal to C, — the Essence of all Mathe- 
 matics, the Spirit of whicb is Analogic. 
 
 Lnequism reasons from the Greater to the 
 Smaller by tbe Ratio of Inclusion ; Equism 
 reasons, with equal facility, from the 
 Smaller to the Greater, by " Parity (L&t. 
 par, Equal) of Reasoning." See Creation 
 de V Ordre—Proudhon, p. 86 ; (e. 1, t. 12) ; 
 Vocabulary and Index, word Sciento-Phil- 
 osophy; Logic, Analogic, etc. 
 
 Above, and farthest out, remain The 
 Specific, Universal Principles (Representa- 
 tive and Particularizing of all tbe other Or- 
 ders of Universal Principles, namely, Un- 
 ism, Duism, and Trintsm. These are spe- 
 cially Scientific, (related to the Special Sci- 
 ences) as contrasted with both Metaphysical 
 Philosophy and Sciento- Philosophy. 
 
 The following Tabular View of the Prin- 
 ciples of Philosophy and Science represent- 
 ed by these Origins of Number — the Funda- 
 mental Conceptions of Mathematics — and? 
 in parallel Columns, the Current Nam- 
 ings for the Analogous Principles, tbe rec- 
 ognition of whicb has sprung up spontane- 
 ously in Philosophy and in Science, will 
 add to the clearer understanding of the 
 subject. Read the Tabular Matter from 
 below, upwards. 
 
 UNIVERSOLOGICAL TABULAR VIEW—MATHEMATICALLY FOUNDED. 
 
 Mostly 
 New Terms (with their Grounds). 
 
 The Technicals of Uhiversology. 
 
 TRINISM (Tertiism, Tritism), p (f.) ; b (v.) 
 
 (3 ; 3d). 
 DU1SM (Secondism, Deutism), k(sh); g (zh.) 
 
 (2; 2d). 
 UNISM (Primism, Protism), t (s.) ; d (z.) 
 
 (1 ; 1st). 
 
 Is* 
 
 Equism, Likeness, Mathematical, Ana- 
 logical. 
 
 Inequism, JJnlikeness, Difference, Log- 
 ical. 
 
 
 f Ordinism, Liniar, Serial, Tempic. 
 Cardinism, Groupial, Spacial. 
 
 Lntegerism, "Wholes. 
 
 Fractionism, Parts. 
 Positism, Something, Sound. 
 Negatism, Nothing^ Silence, (Zeroism) 
 
 Mostly 
 Old Terms (for analogous Ldeas). 
 
 Current Terms in Philosophy and Science. 
 
 INTEGRATION (Ultimates, Ultimation ; 
 
 Arto-Peri'ection). 
 DIFFERENTIATION (Medials, Sequentia- 
 
 tion ; Sciento-Rectification). 
 INTEGRATION (t. 210, 211). (Primals, 
 
 Crude Nature). 
 
 The True ; ngk, kw, = ; see -Ism, 1. 1028, 
 
 Index. The Mathematical Quasi-Syllo- 
 
 gism (see above). 
 The Proportional, Ratio-nal ; mn, + — ; The 
 
 False (or Perverse) detected. The Logical 
 
 Syllogism (see above). 
 
 u (ai), i, u, a, . The Ordinary, Practical. 
 
 o (oi), e, o, a, The (Cardinary), Tran- 
 scendental, Theoretical. 
 
 au (= a, 6, u, etc.) ; The Long or Entire 
 Sounds. 
 
 au, The Short Stopped or Broken Sounds. 
 
 The Positive; Vowels (&Conson.) i t. 115, 
 
 The Negative; "Paused "Spaces." \ 263,742. 
 
XC11 
 
 VOCABULARY. 
 
 Positism, at the bottom of the preceding 
 Table, corresponds with Sound(s), Vowels 
 and Consonants, and Negatism with the 
 successive Silences intervening, denoted 
 by what the printers call " spaces," which 
 equally with Sound or Sounds, constitute 
 one of the Factors of Speech. 
 
 Next above, are the two pairs of Philoso- 
 phoid Universal Principles relating to the 
 Whole and the Parts (Objective and Sub- 
 jective) of the Subject-Matter of the Uni- 
 
 verse, and to its twofold Matrix, Time and 
 Space, Ordinal and Cardinal, respectively. 
 These have Vowelism for their Analogue 
 in Speech. (See subsequently Equism and 
 Inequism.) The Vowels are employed with 
 their general European Values, not as pro- 
 nounced in English, the English pronun- 
 ciation being exceptional, perverted and 
 inconvenient. The key to this standard 
 method of pronouncing the Vowels is ex- 
 hibited in the following Tabular View. 
 
 KEY TO THE PRONUNCIATION OF THE VOWEL-SCALE. 
 
 i = ee in keep. 
 
 e = a in paper. 
 
 a = a in mare, or short in man. 
 
 a = ah ! a in far. 
 
 u = u in curd, or short in cut. 
 o = aw in aw-i'ul, o in nor. 
 o = o in noble. 
 u = oo in pool, or short u in put. 
 
 DIPHTHONGS. 
 
 iu = ew in few, or u in wnion. 
 ai = ai in aisle, or i in pine. 
 
 oi = oy in hoy. 
 
 au == on in house, (Ger. au in Haws.) 
 
 Note. The Scale of Simple Vowels here 
 given is found to be fundamental — these in 
 other words to be the Primary Vowels to the 
 number of Eight ; but the Universal Vowel 
 Scale is then variously abridged, enlarged, 
 
 or modified, for different purposes, for the 
 details of which occurrences see "Primary 
 Synopsis of Universology," "The Alpha- 
 bet of the Universe " and the "Universal 
 Alphabet." 
 
 The Grand Universal Proto-DETERMiNig- 
 mus of Phoneticism ( Alphabetics) and hence 
 of Speech, is, the Vowels, the Consonants 
 being the Secundo-DETERMTNisMus, and the 
 Syllable (the Elementary Word) being the 
 Trito-Determlnismus, the whole contrast- 
 ed with Confused Sound, the Indeterminis- 
 mus of Speech. The Vowels are in char- 
 acter Substancive, and the Consonants 
 Morphic. The Grand Universal Proto- 
 Determtnismus of Form is Dimensionality. 
 (The Dimensions, as Length, Breadth, etc.), 
 the Secundo-Determinismus being Di- 
 rection, and the TEiTo-Determinismus be- 
 ing Figure or Specific Shape ; the whole 
 distinct from Indeterminate Form, t. 509. 
 So, The Grand Universal Proto-DETERMiN- 
 ismus of Number consists of the various 
 Numerical Series, as Cardinal, Ordinal, etc.; 
 
 The Secundo-Determinismus being The 
 Functions of Positive Numeration (as The 
 Sum and The Difference, etc.). The Trito- 
 Determinismus of Numeration is, then, 
 the Statement and the Operation of Sums, 
 or Problems, which are the Specific Ana- 
 logues of Figures or Shapes in the depart- 
 ment of Form. All of these are contrasted 
 with the Indeterminismus of Number 
 (One, Many, All), t. 510. 
 
 The Inherent Meaning of the?e Vowel- 
 (and Diphthong-) Sounds may be cursorily 
 exhibited as follows : 
 
 The Vowel-Sound i, the Central one, and 
 the most slender, of the Vowel-Sounds, is 
 produced by being, forced through a narrow 
 lengthwise groove made by hollowing the 
 surface of the tongue into a tube, somewhat 
 as a wire, in being manufactured, is drawn 
 
VOCABULARY. 
 
 XC11L 
 
 through a small opening. It is, therefore, 
 Lengthwise, Protensice {Forth- Str etching) , 
 or For -e-and- Aft-tending, in directiou and 
 character. It is, thus, the Analogue of the 
 Dimension of Length in respect to Form, 
 and of The Ordinal (or On-going) Series of 
 Numbers, in respect to Number. 
 
 The e, flattens the tongue, and even 
 stretches the outer angles of the mouth, 
 sidewise, and horizontally, and in opposite 
 directions, (hinge-wise), looking to the 
 Cardinal Points in the Horizon; see Car- 
 dinism. It is the Analogue of the Dimen- 
 sion of Breadth, and of the Cardinal Series 
 of Number. 
 
 The a (it is not necessary always to pre- 
 serve the same order in speaking of the 
 vowels) opens the mouth wide and fills, as it 
 were, the- Height-and- Depth (The Thickth-) 
 direction of the cavity. It is as if a crayon- 
 stem or other stick were set up endwise 
 between the jaws. This Vowel-Sound is 
 the Analogue of the Dimension of Thickth, 
 the Diametrical (or through-the-middle) 
 Dimension or Direction. Primarily and 
 typically ; it, (a), denotes Diametrical 
 Direction in the Standard or Standing 
 Sense, the Relative or Ordinary PERPEN- 
 DICULAR adjusted to some Base Line, or 
 Base Level Plane. It is the Analogue, 
 Numerically, of the mere Cumulation of 
 Units, the Substance-Matter of Sums, 
 Thickth (Perpendicularity) corresponding 
 with the Heap, Pile, or Cumulus, as the 
 Type, par excellence, of Substance. 
 
 This Dimension corresponds with Sub- 
 stance, or the Brawn, as that within the 
 Unit which is distributed by Fractionizing 
 or Sectionizing, and so of that within the 
 Individual which is amenable to Ethical 
 Laws, (c. 5, t. 5, t. 314). Sociologically, it 
 holds a certain relation to Substance or 
 Individual Wealth, and with Res Publica, 
 or the wealth of the community — the Com- 
 monwealth. 
 
 The a, which is characterized by Eng- 
 lish grammarians as the flat a, holds the 
 same relation to Horizontality, the Flat or 
 Level Surface (Basement Membrane) etc., 
 and to Thinth the antithet of Thickth, 
 which a holds to Horizontality and Thickth. 
 If a,bo, the a-body, be a Cone (the scien- 
 tized Heap or Cumulus) then a,bo is the 
 Truncated Cone, which by repeated trunca- 
 tion becomes thinner and thinner till it is 
 
 a mere surface — whence a signifies gener- 
 ally Attenuation in the several senses of 
 that word. 
 
 Length, Breadth, and Thickth (i, e, and 
 a) are the three true or proper Dimensions, 
 the three primary Axial Determinations of 
 Extension ; what remains to be represented 
 by the remaining vowel-sounds is more 
 strictly Aspectual Presentations, such 
 as are denoted by the terms Up and Down, 
 Fore and Aft, Right and Left, (and 
 certain more special inclinations between 
 these, indicated by rarer or exceptional 
 vowels (see Primary Synopsis, t. 95). In 
 this sense o denotes Up, u Down, o Fore or 
 Front, a Back, ai Left, and o\ Right. 
 
 The grounds upon which these assign- 
 ments of meaning are made cannot be fully 
 expounded here. See Primary Synopsis, 
 t. 110-120. As Aspectual Presentations 
 these remaining vowels, after the more 
 Elementary i, e, a, will receive especial 
 consideration elsewhere. At this point, 
 they will be, themselves, also treated as 
 Dimensions, in an inferior sense, or as Di- 
 mensions of a Secondary Order. 
 
 It requires close thinking to reveal the 
 fact that The " Reality " of Form (its 
 voweldom) consists of these Diameters and 
 Aspectual Presentations, of which the Bulk 
 or Magnitude and the Configuration or 
 Figure are then the " Limitation/' (the 
 Consonantality). The Reality of Substance 
 and Body is known technically with the 
 metaphysicians as u that which is given,' 1 '' 
 namely within the Beat or Domain of Ex- 
 istence. Per contra, the Reality of Form 
 or of Limitation itself, which is antithet- 
 ically related to Substance, consists of 
 Diametricism (through-the-centre-ism — that 
 which is inmost) and of the way in which it 
 gives or presents itself outwardly — the Faces 
 or Facets (of which Outline and Figure are, 
 in turn, the Limitation). A subtle testi- 
 mony to the accuracy of this analysis oc- 
 curs in the French phrase donner sur, to 
 give upon, which is applied to the front or 
 any other outlook of a house, as les fenetres 
 qui donnent sur la rue, the windows 
 which look out upon the streit; d/>n- 
 ner sur le nord, to look or face towards 
 the North — literally, which give upon the 
 street, to give upon the North. 
 
 The bastard Vowel-Sounds u and o re- 
 peat the primitive i and e in this broader 
 
XCIV 
 
 VOCABULARY. 
 
 and vaguer sense ; i and n coupling with 
 each other Protensionaily, and e and o Ex- 
 tension a^y. 
 
 The so-called Natural (or Neutral) Vowel, 
 :he least modulated of all the Vowel- 
 Sounds. It is the result of merely permit- 
 tine the sounding breath to flow, without 
 effc rt, through the un-tensed vocal canal of 
 : .itire mouth, whence it is elongate, like 
 i; but unlike it, it is jluxional, lax. 
 
 . and pre-eminently liquid. This \ :~r- 
 is the 3ommon solvent of all the other 
 Vowels. All of them fall back into it, es- 
 ly in English, when relieved of the 
 accent, (or affected by r), as in fir, con- 
 : . hono/*, m^rrh, etc. It is the Ana- 
 logue of the Stream or Current of Tmz th : 
 Forth-and-Downward-teuding Dimension 
 i I tree :' :>n, on which we may bestow the 
 name of Pjebofkhbeoit, pro. forth, pendo, 
 to HA\ft, as the tendency of fluid to find 
 a lowir level.) It is the Analogue of this, 
 as a Quam-Dimeneaon, in respect to Form, 
 and c _ _ r £s in Mathemati:?. 
 
 The o is the most expanded or mouth-fill- 
 ing of all the Vowel-Sounds, but has a 
 general upward tendency (the opposite of 
 «), which gives the peculiarly solemn and 
 impressive jffeei :: the words awe and aw- 
 f '. as if there were a lifting of the Voice 
 towards Heaven. It is the Analogue of 
 7%e Oot ig Dome of Space, contrasted 
 
 with the Flux of Time u), and hence of 
 the Firmament, braced as it were by 
 " rj sntry of the Dome : of the Quasi-Di- 
 ilz>~siox' which may be name :. S 
 
 Lat. super, aeove ; dream, 
 aeotjvd : ferro, to caret, or ivfATrp to go) ; 
 and finally of .... or The Permanent 
 or changeless Numbers, in Mathemati:-. 
 
 Finally, the o and u reproduce the a and 
 o. in a Purer and Clearer, less Vague, and 
 consequently More Perfect Manner. The 
 o rounds and moderately projects the lips, 
 exhibiting a Clock-face or Disk-like Pro- 
 tuberance or Prominence, like the Pro- 
 spective, Frontoscopic, Mirror-like or 
 Bonn led View or Portion of the Open Sky, 
 which is seen at any one time, as we look 
 out upon the world. The o is the most 
 Overt and Prescniatiie, or Obvious, as to its 
 Conformation, of all the Sounds, (whether 
 Vowels or Consonants.) It is that to the 
 shape of n-hich we first direct the attention 
 of the child in giving him an idea of the 
 
 production of Sounds. Its significance is 
 PeospectIvc /. Aspect, Cleav. View. Ee- 
 flect or Eeflexiox-. at Eig nt- Angles, or in 
 Full-Face Presentation to the Face of the 
 
 river, mirror-like, or glassy ; The Face 
 of Day. Day ; Idea. Ideal: Theory, Gr. 
 tkeoreo, to look at. view, behold.) It re- 
 peats the Dome-like Vacancy of the o, as 
 the adjusted E: _:-:;: e or Aspect of the 
 Dome repeats the Dome. It denotes par- 
 allel Face-to-face-ness with the Observer, Ke- 
 fiexioa, Claritude, Ideality. It is the Ana- 
 logue, Dimensionally, of the Double and 
 Exact Quasi-jyiMCHSLGs, produced by a 
 Perpendicular crossing the Horizontal at 
 
 : Angles, making the basis of ah Pare 
 Geometrical Adjustment, on which may be 
 conferred the term Prospective, (as con- 
 trasted with Perspective, ~;e below); and 
 then of the Pure or Unapplied Mathema- 
 tics generally. 
 
 The u protrudes, while it contracts, the 
 Lips, somewhat more than o. into a prop&r 
 Cylinder, Tube, Vagina, or Sheath; Con- 
 vergo-Divergent, Eke the Interior Per- 
 ; active sfthe Nave »fa Church, or of any 
 Centering Passage-way. Its Bigi icance 
 or Symbolism is a Double Etcllstsm:. the 
 
 Ige-Form, in Adaptation to Mxcelot- 
 ibm and Movement ; Declension, or Fall- 
 ing-aicay from P% s Linen H jrfiom 
 
 thei 7 - "-F .. Prese : Hon of o; Deviation 
 from Clearness, hence Obscueitt as of 
 1' \- : Pbachce or The Feactical ; (with 
 its mixed Contingencies or IndistinctL 
 It repeats, in an especial, and more positive 
 or real sense, the Currental Protension of 
 u. It is the Flow or Flux of Time in f 
 ~by Actuality, F\. I , Usee Movkmkht; 
 
 Practice as contrasted with Theory ; The 
 Z p-: '' las against The Pure Ideal. It 
 declines from the full-faced- ness of the o, 
 (as u declines from o, and a from a). It 
 counter-parts the o : is analogous, therefore, 
 with P '-/. Shadow, and Night, and 
 
 Numerically, with the Applied Mathema- 
 tics made turbid or Impure, darkened, as 
 it were, by considerations not purely Ma- 
 thematical. It denotes, in respect to Form, 
 withdrawing into ike Distance, through, as 
 it were, a Vista of Obscurity and Mystery ; 
 Investigation and F ~ ;. as con- 
 
 trasted "tt-ith P : Thee ; The "Way. of 
 which o is the Gatz: the Doing, of which 
 o is the Ideal Conception, and the Fnticing 
 
VOCABULARY. 
 
 XCV 
 
 Invitation. As a Dimension, it is, there- 
 fore. Perspective, and is the Analogue of 
 the Impure Mathematics, 
 
 The Diphthong iu combines the slender 
 centering i with the tubular u, as Piston 
 and Cylinder ; or like the Serpent with his 
 tail in his mouth, the Egyptian symbol of 
 Eternal Generational Succession. It has a 
 general relation to Coition, Copulation, 
 Conjunction and Generation, and also to 
 Median Lines or Linear Centres. It is 
 allied with the Gnomon of a Dial or with a 
 Perpendicular let fall from the Apex of an 
 Isosceles Triangle, with the legs of the 
 Angle equated in their divergency on either 
 side of the Eadius ; or with a Eadius Vec- 
 tor, whicli is at each successive instant 
 such a Eadius relatively to a new Isosceles 
 Angle ; and hence with the Equatorial Idea. 
 
 As a Dimension it may be denominated 
 Ecliptica-Equatoiiism. It is, then, the 
 Analogue of the Generation of a Line by the 
 Movement of a Point, but Typically and 
 representatively, of the Ecliptical Line, by 
 the Successive Points occupied by the Sun 
 m his passage along the Ecliptic, his track, 
 diverging alternately to the opposite Sides of 
 the Equator as the Central or Median Cleft 
 or Cleavage of the Planet. The Correspond- 
 ing Numerical Analogue is the Calculus of 
 The Generation of Lines by the moving 
 Point, and typically, of the Sun's Track. 
 
 The ai combines the a, for Substance or 
 Matter, and hence weight, with i for Centre, 
 and refers to the Centre of Gravity or to 
 the Solid Material Globe-Form, as con- 
 trasted with the Vacual (mere-Space) Globe- 
 Form represented by o\. (See below, and 
 Fig. 3, Diagram No. 44, t. 653.) It is the 
 
 Analogue Of OmNI-DIRECTIONAL Perpen- 
 
 di ttlaritt, (or of the Convergency of all 
 Relative Perpendiculars upon a Common 
 Centre); or of, in other words, the All-Sided 
 Convergency of the Lines of Weight. 
 Hence it denotes the Solid Orb or Planet ; 
 the Earth or Footstool ; and is the Ana- 
 logue of The Fundamental or Lower Ma- 
 thematical Domain, (Instance the four Fun- 
 damental Rules of Arithmetic.) 
 
 The oi combines the o for the Expansive- 
 ness of Space (in its simple appearance a 
 Dome overhead, see o) with i for Centre, 
 (implying the completed globosity of Space 
 around a Centre). It denotes the Omni-di- 
 rectional Expanse of Space surrounding the 
 
 Atom, or Planet, or Individual, which or 
 who occupies the Centre ; or the All-Sided 
 Convergency of the Lines and Concentric 
 Planoids (Onion-like, " The Spheres,") of 
 the Immense Globe of Space, upon its own 
 Centre, which Centre is, however, situated 
 — Absolutely viewed — at every Point hap- 
 pening to be that observed, or that of the 
 Observer ; independently, however, of the 
 governing circumstance of Weight or 
 Gravity involved in ai. Relatively, some 
 given Point may be The Centre of Space par 
 excellence, and by Analogy should be so. 
 
 The oi is the Analogue, Dimensionally, 
 therefore, of Omnidirectional Expan- 
 siveness, or Divergency, and of the All- 
 embracing Heavens ; and, Numerically, of 
 the Higher and Ilhmitable Mathematics. 
 
 The au unites The Substantive Reality 
 (Substance) of a with TJte Practical l\fove- 
 ment or Wedge-like Propensity to Movement, 
 of the u. It denotes the Individualization, 
 but, at the same time, the Aggregation of 
 the Meanings of all the Preceding List or 
 Scale of Vowels and Diphthongs, hence 
 Omni-varia-directional Existence-and-De- 
 velopment; still, however, as Indetxrmi- 
 nismtjs, or as The Reality, as distinguished 
 from the Limitation, of Being ; Limitation 
 requiring for its exposition the Consonant- 
 Sounds, which constitute The Di.t;rminis- 
 mus of Speech. The au is the Analogue, 
 Dimensionally, therefore, of All the Above 
 Described Dimensions, first differentiated 
 from each other, and then recombiued. For 
 this Omnivariant Compound Dimension 
 we ma3 T adopt the technicality Omni-yaria- 
 Dirixtioxality ; or, in respect to Num- 
 bers, Omni-varia-Seriation. It should be 
 constantly borne in mind that The Nu- 
 merical Series, as Cardinal and Ordinal, 
 Integral and Fractional, etc., are the Ana- 
 logues of Lines of Direction. 
 
 The following Tabular View, or Dia- 
 grammatic Table of the Symbolic Forms of 
 the Twelve Radical Dimensions of Form, 
 (a portion of the Alphabetics of Form), with 
 the Twelve Vowel-Sounds which form the 
 corresponding class of the Radical Elements 
 of Speech (a portion of the Alphabetics of 
 Language), will aid the student in his first 
 apprehension of this New and Recondite 
 Development of Science, the Echo, Corre- 
 spondence, or Scientific Analogy, of the Ele- 
 ments of all the Departments of Being. 
 
XCV1 
 
 VOCABULARY. 
 
 .01 
 
 (DIAGRAMMATIC) TABULAE VIEW. No. 1. 
 
 Lengthwiseness, "Fore-and-Aft-ness ; (LENGTH.) 
 j; (Tne Absolute Perpendicular.) (See Note No. 1, at End of tins Table.) 
 
 /, 
 
 */ 
 
 Gidewiseness, Side-by-Side -ness ; (BREADTH.) 
 (The Absolute Horizontal.) 
 
 a 
 
 Grand Central Elevation - ; Standardism ; 
 (THICKTH.) 
 (The Relative Perpendicular.) 
 
 V 
 
 Grand Level; Surface-Level; (Tkinih.) 
 (The Relative Horizontal.) {Galvanic.) 
 
 \ 
 
 General Elevation ; Swell ; Dome-dom. 
 (The Superincumbent Firmament of Space.) 
 (Supercircumferentiality — Aerial.) 
 
 ^ 
 
 u 
 
 Gradation; Degree : Ccrrental PrBsiDENCE. 
 (The Flux or Flow of Time — Aqueous.) 
 (Propension ; Successive Water Levels.) 
 See Note 2, at the End of this Table. 
 
VOCABULARY. 
 
 XCVii 
 
 Non-Inclinish ; (Ab -inclinism) ; Eecti-positio:,'. 
 (Proto- fuci-Dimensionulity.) 
 {Prospective, Frontoscopic, — Luminous, Clear.) 
 
 Inclinisji ; (Bininclinism.) 
 (Convergo- Divergent Cruciality.) 
 {Perspective — Shaded, Obscure.) 
 
 aTebianism; (Equatorism.) 
 
 (Midway, the Equatorial Cleavage and Pro- 
 duced Line.) 
 (Nuptialism; Unition of Hemispheres. ) 
 (t. 322-323.)— Calorific. 
 
 SlJBDOMNANCE. 
 
 (Feminoid Type of Structure.) 
 (t. 990, and Egg-Diagram, do.) 
 
 S OTERDOMINANCE. 
 
 (Masculoid Type of Structure.) 
 (t. 990, and Egg- Diagram, do.) 
 
 Pig. 1. 
 
 Fie. 2. 
 
 Omnivaria dimensionality. 
 (Eesume of all the Dimensions.) 
 (Eepresentatively The Serpent(ine). 
 (Elaborately The Human Figure Outline.) 
 
 Note 1.— From the Centre of tie Earth every Eadius going out from it is Perpendicular, 
 no matter what its Direction may he. This is what is meant by the Absolute Perpendicular. 
 It is the same with Radii from any Centre, and, in fine, with any Line viewed or considered 
 
XCVlll 
 
 VOCABULARY. 
 
 in its Lengthwise or Protensive Direction or Aspect. It is then Perpendicular to the point 
 from which and to which it extends. Absolute Pebpendictxakitt may, therefore., be defined, 
 (with some danger of shocking the Mathematicians) as Perpendicularity to a Point, while 
 Relative or Ordinary Perpendicularity is Perpendicularity to a Base Line (or Plane). Abso- 
 lute Horizontality holds the same relation {mutatis mutandis) to Kelatiye Horizontality. 
 
 Note 2. — These two Vowel-Sounds, u and o, together with some minor related shades of 
 Sound, I denominate Bastard Vowels, and represent them by the Bastard or Italic Letters. 
 So the Quasi-Dirnensions which they represent are Bastard or Neutral Dimensions, or rather 
 Aspects, of the Space-and-Form Domain. They are, therefore, only admitted to rank among 
 tiie Dimensions by a kind of license, somewhat as we speak of the Neuter Gender in Grammar, 
 as if it were really one of the Genders, whereas the expression means, literally, of Neither 
 Gender. The following Seriated Evolution of the two Varieties of Symbolic Form which are 
 Analogues of these two Vowel-Sounds, derives them from a single Section (or Cutting) of the 
 Great Globe of Space, as by the Plane of the Horizon. 
 
 Note 3. — Strictly, or elementarily, the three Pivotal Vowels are i, a, o, (or u, see mention 
 of the Vowels under Theology, under -Ology) ; but, actually or practically, (in Elaborismus), 
 The Grand (working) Trinity of Vowels is a, o, u, (see w.Tikiwa). These are, in turn, collec- 
 tively represented by the Final Grand Diphthong, au, (ah-oo), which thus becomes repre- 
 sentative, also, of the whole Vowel-Scale, or sums up, in other words, all the vowels from i to 
 u inclusive, in this single expression. Accordingly, all the Preceding Elementary Dimen- 
 sions (and Quasi-Dimensions) are summed up and represented, in the Final Complex and 
 all-Representative Dimension signified by this Diphthong. Length (i), Breadth (e), Thickth 
 (a), Proceclence (u), etc., culminate in the Undulatory Spiral, the Type of which is the Serpen- 
 tine or the Convoluting and Contorting Form of the Serpent, interpermeatin gj (Co-existen- 
 tially and Co-sequentially) all Existence whatsoever, as the Rational Element of Being, (see 
 Yd under Theology, under -Ology). " Now The Serpent was more subtle than any beast of 
 the field which the Lord God had made." (Gen. 3 : 1). The Serpentine is therefore the 
 simplest abridged Symbol of this Dimension, indicative of Undulating and Contorting Move- 
 ment of the body along the Median Line, or of the Ecliptic along the Equator, in the Fructi- 
 fying impregnation of the Earth by the Sun. The more Complex Symbols (Fig. 2 and 3) 
 exhibit the Particular Symbols of the Primitive Dimensions more explicitly, in combination, 
 and evolve the general outline of the Human Body. 
 
 These Geometrical Types have, then, 
 their Numerical Analogous Types, as pre- 
 viously described, and their Lingual Ana- 
 logues (The Vowels) as both described, and 
 as shown, in the Table. There are thus 
 several Analogous ranges of fundamental 
 ideas, which relate, in other words, to Form, 
 to Number, and to Language respectively. 
 Language is merely the Interpreter of the 
 
 other two. Number and Form (Arithme- 
 tic and Geometry) are the Fundamenta of 
 Mathematics, as the Mathematics are The 
 Fundament urn of all Science. Precisely 
 these Ranges of Ideas, the Origins of the 
 Mathematics and of Speech, in a general or 
 Phihsophoid Sense, are, therefore, a very 
 elementary field for Comparology or Ana- 
 logy. Let us now assume Wa, as a root, 
 
VOCABULARY. 
 
 XC1X 
 
 to denote Language, Numer, (Noom-ar), for 
 Number, and Aforphe, for Form, (the 
 account of the claims of these roots, or their 
 justification, must be deferred), and then 
 
 by Prefixing the termination -io,(pronounced 
 ee o) nearly synonymous with -ismus (see 
 -Ismus), the Following Series of Alwaso 
 Words will be evolved. 
 
 Lingual ; Towel-Alphahciic 
 Domain-?. 
 
 Wa-i-io (Wah-ee-ee-o), etc. 
 
 Wa-e-io 
 
 Wa-a-io 
 
 Wa-a-io 
 
 Wa-o-io 
 
 Wa-i*-io 
 
 Wa-o-io 
 
 Wa-u-io 
 
 Wa-iu-io 
 
 Wa-ai-io 
 
 Wa-oi-io 
 
 Wa-au-io 
 
 TABULAR VIEW No. 2. 
 Morphic Dimensions. 
 
 Morf-i-io 
 
 Morf-e-io 
 
 Morf-a-io 
 
 Morf-a-io 
 
 Morf-o-io 
 
 Morf-w-io 
 
 Morf-o-io 
 
 Morf-u-io 
 
 Morf-iu-io 
 
 Morf-ai-io 
 
 Morf-oi-io 
 
 Morf-au-io 
 
 Numerical Series or Domains. 
 
 Numer-i io. 
 
 Numer-e-io. 
 
 Numer-a-io. 
 
 Numer-a-io. 
 
 Numer-o-io. 
 
 Numer-w-io. 
 
 Numer-o-io. 
 
 Numer-u-io. 
 
 Numer-iu-io. 
 
 Numer-ai-io. 
 
 Numer-oi-io. 
 
 Numer-au-io. 
 
 Wiio means, really, all the i- (ee) vowel 
 department of Language ; what the type- 
 setter has before him in his i- (ee) box, in 
 his case. This is the Lingual Analogue of 
 all Possible Numbers in the Ordinal Series, 
 and of the Dimension of Length in respect 
 to Form ; and so through, in respect to all 
 the words in the three columns. Change 
 the terminations to -ta or ia, and we name 
 the Abstract Principles, reigning in these 
 Domains, nearly as by the use of -ism and 
 -rrr. (See -Tsm.) A thousand other vari- 
 eties of words are built of these same 
 materials, exhausting, in representation, all 
 the possible demands of Analogy, in con- 
 nection with these fundamental ranges of 
 Ideas. 
 
 It is to the Vowels, therefore, The Lin- 
 gual Indeterminismus, to which we are to 
 look, for the formation of Alwa(to)so terms, 
 to denote The Dimensions of Space, The 
 Morphic Indeterminismus, and The Nu- 
 merical Series, The Indeterminismus of 
 Number; the Coincident Subdivisions of 
 each of the Three Domains being, in ac- 
 cordance with the Principles of Universol- 
 ogy, Analogues of each other. The Mean- 
 ings Analogous with the Vowels, in these 
 Two Departments, Form (Dimensions, In- 
 determinate Form), and Number (Numeri- 
 cal Series, Indeterminate Number), may 
 now be tabulated as follows : 
 
 TABULAR VIEW No. 0. 
 
 1. Alphabetics. 
 i, (ee,) 
 
 e, (a,) 
 
 a, (ah,) 
 
 a, (a in mare, man,) 
 
 2. Form: 
 
 Length, Protension, Fore- 
 and-Aft-ness. 
 
 Ereadth, Side-wise-ness, (Ex- 
 tension, Level.) 
 
 Thickth, Height and Depth, 
 (Gravitation.) 
 
 Thinth, Inclination, (Taper- 
 ing to an edge, Diagonal.) 
 
 3. Number. 
 The Ordinal Series, (t. 155.) 
 
 The Cardinal Series. 
 
 The Fractional Series. 
 
 The Integral Series. (The 
 Interspaces combining the 
 Parts.) 
 
c 
 
 VOCABULARY. 
 
 1. Alphabetlcs. 
 «, (u in curd, but,) 
 
 o, (aw in awful,) 
 
 o, (o in pole,) 
 
 u, (oo,) 
 
 iu, (ew in few,) 
 ai, (i in pine,) 
 
 oi, (oyinboy,) 
 au, (ah oo,) 
 
 3. Form. 
 
 Propension, forth-and-down, 
 as the Flux of the Fluid in 
 the Stream. 
 
 Supra - clrcum - ferentiality, 
 Convergo-divergent Ascen- 
 sion, Dome-like, (braced 
 and standing) ; as of Aerial 
 Edifices or Constructions. 
 
 Prospective, Frontface-ness, 
 (Clock-face, Specialism.) 
 
 Perspective, Vaginism, (Vis- 
 ta.) 
 
 Pistona-Cylindricity. 
 
 OmNI-PeRPENDICULARITY, 
 
 (Earth, Pediment, Basis.) 
 Omni-Circum-ferentiality. 
 omni- varia - clrc cm - ferenti- 
 
 ALITY. 
 
 3. Number. 
 
 Fluents, (Fluxions) among 
 lumbers. 
 
 Constants, among Numbers. 
 
 The Pure Mathematics. 
 The Applied Mathematics. 
 
 Mathematical Generation. 
 
 Mathematical Fundament- 
 ism. (First Eules. ) 
 
 Mathematical Expansionism. 
 
 Mathematical Omnivariant 
 Indeteeminism us. 
 
 These same stems stripped of all Prefixes 
 and used in their most Generalized Mean- 
 ings furnish the namings of our most 
 General and Vague, but yet most inclusive 
 and important Conceptions of the divisions 
 of the Universe of Space ; such as Earth, 
 
 Heaven, and Hell. The h-sound signifies 
 Spirit, (breath, folitus), and when pre- 
 fixed determines the meaning as Spiritual 
 rather than Temporal or Mundane. The 
 following parallel Series of leading Cos- 
 mical Ideas result. 
 
 TABULAE VIEW No. 4. 
 
 1. Mundane. 
 
 Ho (Ee-ee-o), The Absolute (World.) 
 
 Eio, (etc.), The Eelative (World.) 
 
 A\o The Ether(1u]) World. 
 
 Aio, The Material World ; The Earth ; 
 Mundus. 
 
 Z7(h)io, The Transient or Temporary World; 
 Sub-lunary, downward-tending. The 
 Earth beneath ; Abdominal. 
 
 0(w)io, The Permanent or Eternal World; 
 The Astronomical Heavens, above. 
 
 Oio, The Theoretical, or Ideal World ; 
 Speculative, Transcendental, Cardinary. 
 
 Uio (u = oo), The Practical or Seal World ; 
 Commonplace, Ordinary. 
 
 Iuio, The Cosmog-onio World ; The World 
 of Conjunctures, Epochs, Climacterics, 
 Generations, etc. Periodic Impregna- 
 tions and Births, or Creations. " Pan- 
 genesis." 
 
 2. Spiritual. 
 
 Hiio, The Intuitional (World.) 
 
 Heio, The Eational (World.) 
 
 Hzio, Hades. 
 
 Haio, The Natural (Spiritual) Heaven(s.) 
 
 Httio, Hell ; The Hells. 
 
 Hoio, Heaven ; The Spiritual Heavens. 
 
 Hoio, The Divine Human, Ideal, Pure, or 
 Typical Human World, (Ho-li, or Holy.) 
 
 Hnio, The Actual (sin-stained) or Impure 
 Human (World.) 
 
 Hiuio, The Extatic World, or World of Bliss ; 
 Swedenborg's Idea of the essential na- 
 ture of Celestial happiness, as consisting 
 of Espousals, Exquisite Conjugiality, and 
 Perpetual Spiritual Prolification. 
 
VOCABULARY. 
 
 CI 
 
 1. Mundane. 
 
 Aiio, The Earth-World, ensphered ; or the 
 Universe of Orbs, and itself as an Orb of 
 Matter, pivoted on a Centre of Gravity ; 
 like the Earth- World. 
 
 Oi'.o, The Circumambient Space-TV orld, en- 
 closing the Earth- "World; or The Uni- 
 versal Globe of Space which repeats 
 that idea, The Astronomical Heavens, 
 around, (t. 000.) 
 
 Auio, The Universe at large, vaguely differ- 
 entiated and distributed into all the 
 (above specified) Generalized and Inde- 
 terminate Aspects of Being, these all uni- 
 fied, by Combination, into the larger Uni- 
 variant Composity ; The Universe, or the 
 World, in the most Indeterminate Sensu- 
 ous and Va<?ne sense. 
 
 2. Spiritual. 
 
 Haiio, The World of "Ultimates." The 
 Outer Material W T orld from the Interior 
 or Spiritual Point of View. The Foot- 
 stool ; The Pedimental World. 
 
 Hoiio, The Celestial Heavens, (Spiritual.) 
 The Complete, or Pivoted and Cardin- 
 ated Omni -radiant and Omni-conspherical 
 Heavenly Order. 
 
 Hauio, The whole of "The Lord's" Domin- 
 ions, Celestial, Mundane, Intermediate, 
 and Infernal, distributed and yet united, 
 in the larger Composity of the Divine 
 Plan, Speculatively, Dogmatically and 
 vaguely conceived of, rather than scien- 
 tifically defined. 
 
 The following table shows the same roots with the termination -ma, to denote, Mass, 
 Substance, Wealth of Materials. 
 
 TABULAE VIEW No. 5. 
 
 Ima (e:-mah), E> t titt ; Force centering the Monad, Vital Energy. 
 
 Ema (a-mah), Belation ; Lateral Adjustment; (Lat. re, and Zatus, Side.) 
 
 ima (a-mah), Ether ; The Second or Kefined Form of Matter. 
 
 Ama (ah-mah), Matter ; The First or Gross Form of Matter. 
 
 Uma (wh-mah), Temporal. Alatter(s) — related to Time, (Sublunary \ 
 
 = under the Moon.) I (c. 2, t. 9.) 
 
 0ma(aw-mah), Spiritual Matter(s) — related to Space, (Supernal.) ) 
 Otna (o-mah), Theory ; Pure Abstract, or Ideal, Being. 
 Uma (oo-mah), Practice ; Mixed, Turbid, Obscure, Dubious, Eventuation. 
 Iuma ee-oo-mah (ExPERiEXCE(iment) ; Vital Energy(i) penetrating the closed but 
 
 opening passage-way of Life(u) ; the Perpetual Orgasm of Existence. 
 Aima (I-inah), Ground ; The Nucleus or Solid Core of Existence. 
 O'vna (oy-mah), Environment. 
 Aurna (ah-oo-mah), Materials, Protopragmata, F, Substancioid Elements of Being. 
 
 The fklenio- Abstract Conceptions, prim- 
 arily or fundamentally Unism, Duism, and 
 Trinism, and the Determinismus of N am- 
 ber, (the actual naming of sums by their 
 constituent Numbers) call into requisition 
 the Consonant-Sounds, which must be 
 summarily dismissed here, with the single 
 remark that all Consonant-Sounds resolve 
 themselves upon Ultranalysia into the t, h 
 and p, which are Unismal, Duismal, and 
 IHniamal, respectively. The t denotes the 
 Union or conjoining of Distinct Units, (the 
 Union cf Units into Unity), k the cut or di- 
 
 vision between Units (or parts of a Unit so 
 converted into new Units, the Division of 
 Un-it, or Un-iVy into Vn-its) — both Elemen- 
 tary Ideas ; and p, at the Lips, the Head of 
 the Mouth, denotes the Cardinism of the 
 Meanings of t and k, in a hinge-wise Mik- 
 ton or Composity, Univariant ; (the Sepa- 
 ration and Union, in this Contra-posited 
 double type of existence ; the Cardinated 
 or hinge-wise relation of Unition and Di- 
 vision, k + t) ; see -Ism, Cardinism, and 
 Uni variety; and "The Alphabet of the 
 Universe." 
 
Cll 
 
 VOCABULARY. 
 
 THE VOWELS NUMERICALLY; IN DECIMAL NUMERATION. 
 
 The Order of the Vowels is varied almost 
 infinitely to subserve different uses, but 
 always in accordance with an underlying 
 law of Analogy, which is sometimes ob- 
 vious, and sometimes waits to be discov- 
 ered. Used to denote Decimal Numera- 
 tion, as in Chemical Nomenclature, for 
 example, a Nine- Vowel Scale is required, 
 with also a sign for Zero, (a Decimal Scale.) 
 In the Eight- Vowel Scale, best adapted for 
 printing the English, and for the General 
 Lingual Basis, (carried up to 12 by the 4 
 common Diphthongs, see the first Tabular 
 View), the bastard vowels u and o, (u7i and 
 aiv), and also the bastard vowel a (a in 
 man, mare), are admitted, and these occur 
 in the middle of the scale. But to consti- 
 tute the Decimal (twice-five) Vowel-Scale, 
 
 the 5 Pure Vowels a [ah], e [a], (i [ee], o, 
 u [oo], occur first, as 1, 2, 3, 4, and 5, re- 
 spectively ; then o and u (in this order) for 
 6 and 7 ; and finally ii (Fr. u), and o (Fr. 
 eu in \eux, and Ger. ce in G^the), for 8 and 
 9. The k (for cut-off, exclusion) follow- 
 ing and adjoined to the vowels is then Zero, 
 so that ak is 10, ek is 20, etc. But since u 
 and 6 are un-English Sounds, those who 
 do not know them, or who find them diffi- 
 cult, may use as substitutes (y)iu for u, 8, 
 and ai for 6, 9. The following Sche- 
 dule exhibits this Decimal Vowel-Scale 
 with the Numerical Values of the Vowels 
 and their Geometrical Types with some 
 slight modifications of these last, the 
 grounds of which, generally, it is unim- 
 portant to explain. 
 
 (DIAGRAMMATIC) TABULAR VIEW No. 6. 
 
 A, One, Substance, Materiality, Natural Reality : — a, bo, a Heap, 
 Pile, Cumulus. 
 
 E, Two, Relation, Assistance (Ad-sistence), Adjunct-Thing(s) ; — e,bo(s), 
 Wing, or Wings. 
 
 Note. The diphthongal ie,bo, combining these two vowels, has for its 
 Form-Type The Winged Globe, a symbol of some special importance. 
 
 I, Three, Existence, Entity, Thing; — i,bo, a Globe, or Solid Sphere, 
 (bo for body), but, typically, the Globule or Atom; I, bo, a 
 Prolate Sphere ; I,bo, an Oblate Sphere ; i,bo, a sherd or frag- 
 ment (of a sphere.) 
 
 Note. If the Perpendicular or Lengthwise Line be adjusted to the 
 Axis of the Eye, it appears, as a Point, the Analogue of the Atom or 
 Globule ; hence Length is allied with Entity, Being or Thing. 
 
 0, Four, Form Front View, Prospect, Aspect; — o,bo, a Face or 
 Front Aspectual Presentation ; Prosopon, Countenance. 
 
VOCABULARY. 
 
 Clll 
 
 U, Five, Movement, from Inclination ; Shedding, Shading, etc. ;— 
 u,bo, a Cone ; u,bos, the Nappes of the Cone. 
 
 0, Seven, Bi-Trinacria, Significant of Space;- 
 over-arching, over-shadowing. 
 
 >,bo, Canopy, Cover ; 
 
 / TT, Six, The spacic Heavens dissolving into Rain and Ocean, Time, = 
 Weather; — u,ho, basin, (pelvis), matrix-and-fluidity-Container. 
 
 (Y)iu — like u in wnion (ii), Eight, Event-like Form ; Incident, Excita- 
 tion; iu,bo, Thallus. (Compare Diagrammatic Tabular View No. 1, 
 pp. cxi and cxii). 
 
 Ai, (6), Nine, Space-and- Time- Like Form, embracing gravity or gravid- 
 ity (pregnancy) ; — ai,bo, Uterus-and- Vagina, Space, and Time-Type 
 (with foetus) for o\ and ai. 
 
 _©. 
 
 -k, Zero, Exclusion; Cut-off, (so directly, although inversely it is Inclu- 
 sive also) ; thus ak, ten; ek, twenty, etc. For the Higher Numbers, 
 the Vowels are repeated, with a Comma between; each Vowel uttered 
 deliberately, and, as it were, separately, thus : a,a, Eleven, a,c, 
 Twelve, a,i, Thirteen, a,e,i, One Hundred and Twenty- Three, etc. 
 
 The Echo of Sameness, shown by the Dis- 
 tribution by Scales (as above, following 
 the Vowels, with such variations of order 
 
 as may occur), in Different Domains, and 
 as between Steps of the same Grade, in the 
 different Scales, is a sample merely of what 
 
C.V 
 
 VOCABULARY. 
 
 holds good all the way from this Deep 
 Kegion of Analytical Generalizations, 
 (t. 1010-1012) upward and out to the 
 minutest twigs of Detail, in all the different 
 Departments of Being, the Classification of 
 which, in the Infinitely Varied, Far-reach- 
 ing and Univariant Sense, will be the Ela- 
 borismus of Universology, and its Nomen- 
 clature the Replete and Infinitely Exuberant 
 Vocabulary of Alwato. It is this Identifi- 
 cation, in Origin and Development, be- 
 tween the Universe of Actual Details (Ma- 
 terial and Mental) and the Correspond- 
 ing Details of the Intrinsic Word-World 
 which is to name them, (the Discovery of 
 which furnishes Alwato) which renders 
 this Diversion to Lingual Considerations 
 appropriate to a definition of Universol- 
 ogy. 
 
 This slight illustration of Ahvaso word- 
 building, and of the Principles of Alwato, 
 is crowded in at this point to atone in some 
 measure for the omission of this subject in 
 the body of this work. It is of course lack- 
 ing in fulness of demonstration, but will 
 be at least suggestive, and may sustain the 
 expectations of the reader until tbe publi- 
 cation of more complete expositions of the 
 
 Xew Language. See in connection Psy- 
 chology and Tikiwa. 
 
 As regards the popular acceptance and 
 adoption of Alwato, in the World of Speech, 
 that will provide for itself; for the ideas 
 themselves, in their largeness of meaning 
 on the one hand, and in their minuteness 
 and exactness of meaning, on the other in 
 their infinite variety, and in their absolute 
 necessity, for daily and hourly expression, 
 when they shall have once been awakened 
 in the mind, are such that there is no other 
 possible method of naming them, than by 
 the use of the precisely analogical Alwaso 
 terms. The New Language can, therefore, 
 no more be dispensed with by the thinkers 
 and talkers of the future, than Science or 
 Art can dispense with their appropriate 
 apparatus and implements. Alwato equally, 
 therefore, with Science, and pre-eminently, 
 Universal Science, speaks not as the Scribes 
 (arguing to convince), but as one having 
 authority. It does not say " by your leave," 
 but speaks o.podktically and authoritatively. 
 It will be adopted simply because it cannot 
 be dispensed with. 
 Uranology, The Science of Celestial Phe- 
 nomena, Astronomical, (Gr. Uranos, 
 Heaven.) (t. 338. 
 
 -OLOG-IC(AL.) 
 
 -Ological, (-alogical, -logical), Adj., end- relates to the corresponding Science, the 
 mg for -Ology; or signifying that which designation of which ends in -Ology. 
 
 Alphabetical Arrangement under -Ological) of Words endexg in -Ologic(al.) 
 
 Aebitrisiiological, relating to Arbitrismology. 
 
 c. 
 
 CoiiPARALOGicAL. relating to Comparology. the Doctrine of the World as contrasted 
 
 Cosiiological, relating to Cosmology, and with Man and the Mind within. 
 
VOCABULARY. CV 
 
 E. 
 
 Exactological, relating to Exactology. Elementological, relating to Elementology. 
 
 Ideological, relating to Ideology. 
 
 I. 
 
 L. 
 
 Logicismological, relating to Logicismology. 
 
 M 
 
 Massological, relating to Massology. Morphological, relating to Morphology. 
 
 N. 
 
 NriEEKOLOGicAL, relating to Numerology. Neurological, relating to Neurology. 
 
 o. 
 
 Ontological, relating to Ontology. 
 
 Psychological, relating to Psychology. 
 
 Sociological, relating to Sociology. 
 
 P. 
 
 Physiological, relating to Physiology. 
 
 s. 
 
 u. 
 
 Uhtversological, relating to Universology. Uranological, relating to Uranology. 
 
 Om, or Aum, the Logos of the Hindoo Phil- 
 osophy ; see Logos. 
 
 OirsE vrvuM ex ovo, (Latin), every living 
 Thing comes out of an Egg ; et omne vivum, 
 and every thing is living, t. 991. 
 
 Oirxi-DniExsioxALirr ; see Omni-Direction- 
 al. 
 
 Ojtni-Directional, extending in all direc- 
 tions, from some common centre. (Latin), 
 omnis, all, and directio, Direction.) 
 
 Oicntvaria-Directional, Extending in all 
 Directions, not from any Common Point, 
 but in all the senses of possible Direction. 
 
 Omnivaria-Directionalitt, The Differen- 
 tiation and their Aggregation of all the 
 Special Dimensions ; see Universology, 
 under -Ologt. 
 
 OiDn-VARiANT, Variant in every aspect and 
 particular ; Variant to the utmost, or to tho 
 Infinite DegTee. 
 
CYJ 
 
 YOCABTJLAEY. 
 
 On n'a DROIT QUE DE EAIRE SON DEVOIR, 
 
 (French), No one has any Eight except to do 
 ids Duty — Comte. 
 
 Ontology ; see -Ology. 
 
 Operology; see -Ology. 
 
 Optimism ; see -Ism. 
 
 Optimoid : see -Oid. 
 
 Ouder, a Method of Procedure ; a Way ; a 
 Drift of Direction ; The Regularity of Na- 
 ture, or of Society ; the System of Natural 
 or Artificial Regulation in the Constitution 
 and Administration of Things ; see Natural, 
 and Logical Order. 
 
 Ordinal, proceeding in an Order or Series, 
 (Latin, Ordo, Ordin-is, an Order), applied 
 to the Series of Numbers, 1st, 2d, 3d, etc., 
 contrasted with the Cardinal Series, 1, 2, 3, 
 etc. 
 
 Ordinarism ; see -Ism. 
 
 Ordinary, Ongoing in the Order of Time ; 
 Temporal, Usual; related to the Ordinal 
 Series of Numbers, contrasts with Cardi- 
 nary, or Transcendental. 
 
 Ordinismus ; see -Ismus. 
 
 Ordinoid ; see -Oid. 
 
 Organic Type, (Actual or Natural), The 
 highest or most perfect specimen of any 
 
 species or order of development ; the gov- 
 erning form of any species, substantially 
 real, while yet in some measure idealized ; 
 observationally central and modelic, (t. 1053, 
 and Commentary.) 
 
 Organism ; see -Ism. 
 
 Organismal ; see -Ismal. 
 
 Organismic ; see -Ismic. 
 
 Organismology ; see -Ology. 
 
 Orgamismtjs ; see -Ismcs. 
 
 Organization, the combining of the different 
 Organs or Parts of any compound object, 
 as the Human or Animal Body, the Army, 
 or the Family, or Society at large, into an 
 Orderly Whole ; all the Parts co-operating 
 to a Common Purpose or End. 
 
 Organoid ; see -Oid. 
 
 Os hyoides, a small bone situated in the 
 throat, or at the root of the tongue. 
 
 Ossicula auditus, little bones of the ear. 
 
 Ova, (Latin), Eggs. 
 
 Ovarian, relating to eggs or the egg sacks, 
 or ovaries, (Lat. ova, Eggs.) 
 
 Ovation, t. 991. 
 
 Ovism; see -Ism. 
 
 Ovum, (Latin), Egg. 
 
 P. 
 
 Panorama, Universal View ; (Gr. Pan, all, 
 
 and orao, to look or see.) 
 Pantarohal, relating to the Pantarchy or 
 
 Universal Conception and Scientific Type 
 
 of Government ; of the Pantarchal Order 
 
 or Kind. 
 Pantheism; see -Ism. 
 Pantologic, Universal Logic, embracing 
 
 Analogic and Gatalogic. 
 Pantology; see Universology, under -Ology. 
 Pantothet, The Totality of any Organis- 
 
 mus, including all its parts and relations, 
 
 (Gr. Pan, all, and tithemi, to posit or put.) 
 Paraplegia, Paralysis or Palsy of the lower 
 
 portion of the Body; of the lower 
 
 Limbs. 
 Par excellence, (French), pre-eminently; 
 
 in the highest degree. 
 Partialism ; see -Ism. 
 Partism ; see -Ism. 
 Passions, Fourier's use of the term ; all the 
 
 Motor-Forces of the Soul ; any Loves, Affec- 
 
 tions, or Desires, good or bad; all the Im- 
 pulses of the Mind to Action. 
 
 Passional Attraction, Doctrine of Fourier, 
 that the Passions, instead of being evil, are 
 the revelation of God's purposes in the 
 soul, and only require to be understood, 
 and balanced or adjusted, to become the 
 sources of divine harmony in Social Life. 
 
 Pelvis, The bony basin which upholds the 
 lower intestines. 
 
 Perainonta ; see Peras. 
 
 Peras, Limit or Boundary. 
 
 Perduring, lasting through. 
 
 Perennium, literally through (all) years. (La- 
 tin, per, through, and annus, a Year) ; a 
 term proposed by Noyes for the larger 
 sense of Millennium. 
 
 Periphery, circumferential line. 
 
 Perpendiculism ; see -Ism. 
 
 Per se, in and of, or through, oneself, or it- 
 self. 
 
 Persistent Remainder, a Universologieal 
 
VOCABULARY. 
 
 CVil 
 
 technicality for a surviving Soul, or Ghost ; 
 for the Etherial or Spiritual Part of any 
 Object or Person, or of an Idea even, which 
 survives the death or obliviousness of its 
 grosser outer Covering. See Spirit, Spirit- 
 ualist, and Kehubilitation. 
 
 Perspective, what is seen through, or in- 
 teriorly, with the lines of vision converging 
 in the distance, and afterwards diverging, 
 as the limiting ivalU of the view are passed. 
 
 Pessimism; see -Ism. 
 
 Pesslmoid ; see -Oid. 
 
 Phalanges, The bones of the fingers. 
 
 P hat. axx, a Cohort or Military Body ; adopt- 
 ed, however, by Fourier, as a name for the 
 Compound Family, of about two thousand 
 souls, to inhabit the sing'e edifice, under 
 the "Harmonic Social Order" of the 
 Future. 
 
 Phenomena, (Greek, plural of Phenomenon), 
 Appearances, whatsoever happens or is 
 manifested by Being. 
 
 Phenomenal, relating to Phenomena. 
 
 Phenomenology ; see -Ology. 
 
 Phenomenon ; see Phenomena. 
 
 Philology ; see -Ologt. 
 
 Philosophy Positive, Comte's name for his 
 Fundamental Philosophy. 
 
 Philosophise; see -Ism. 
 
 Philosophoid ; see -Oid. 
 
 Phoxology ; see -Ology. 
 
 Physics, 1. The Science of Nature; in alim- 
 ited sense the General and Mathematical 
 Aspect of Nature, as the Laws of Light, 
 Heat, Electricity, etc., (Gr. Physis, Nature, 
 Logos, Discourse ;) more properly Macro- 
 Physics or Ma-macro- Physiology as the 
 Universal Science of External Nature, con- 
 trasted with MetaphytMS, or Metapkyeiclogy; 
 and Micro-Physics, for the limited sense of 
 Physics. (Gr. macro*, great, and micros, 
 little ; ma-macro, very great, an aug- 
 mentation of sense by reduplication.) 
 
 Physiology : see -Ology. 
 
 Physis, or I'nusis. '("reek), Nature. 
 
 Pie es justificatives, documents adduced 
 in corroboration. 
 
 Pis aller, | French), makeshift, last resort, 
 Juk-at-a-pinch. 
 
 Pivot, a central standard Object, Person, or 
 Idea, around which some system revolves, 
 or to which other tinners are attached in a 
 subordinate way ; the same in respect to 
 What revolves or swings in various direc- 
 tions, as a hinge is to what merely swings. 
 
 Pivotal, that which relates to a pivot ; see 
 Pivor. 
 
 Pivoted, supplied with a Pivot, Centre Post, or 
 Standard, around which the parts revolve, 
 and to which they stand centrally related. 
 
 Pivoted-Eqcated, centred and pivot-like, 
 sustaining a Balanced Vibration on the op- 
 posite sides ; like the bearing point of the 
 standard of Weighing Scales. 
 
 PlVOTO-IxTEGERlSil ; See -ISM. 
 
 Planoids, Plane-like curved surfaces, t. 687. 
 
 Plenum, that which fills a space, the opposite 
 of Vacuum. 
 
 Pluralism ; see -Ism. 
 
 Pluralismus; see -Ismcs. 
 
 Fluralizable, which can be made plural ; 
 said of Nouns-Substantives which denote 
 distinctly differentiated objects or thingSi 
 as house, horse, etc. ; see Non-Pluralizable. 
 
 Pluraloid : see -Oid. 
 
 Pluri-Morphic, having relation to the line- 
 lined, infilling, variety of Form, as distin- 
 guished from the bolder lines of Form, 
 called Out-line ; and hence to Lines of 
 Color and Qualitative Differentiation. 
 
 Pluri-Morphology ; see -Ology. 
 
 Plus, (Latin), More, more than ; with the 
 addition of. 
 
 Plus quantum, superior quantity ; the larger 
 quantity. 
 
 Pneuma, Greek for Spirit. 
 
 Pneumatismus ; see -Ismus. 
 
 Pxeoiato-Anthropology; see -Ology. 
 
 Tneumato Cosmical ; relating to the Spirit- 
 World. 
 
 Pneumato Cosmology ; see -Ology. 
 
 Pxlumato-Uniyersal, Universal in respect 
 to the Spiritual Domain. 
 
 Tneumatology ; see -Ology. 
 
 Polar, relating to the Poles or Extremities 
 of an Axis ; Opposite ; Antithetical. 
 
 Politique Positive, Comte's name for his 
 Great Treatise on Social Science. 
 
 Polygamy, Marriasre of one with many. 
 
 Polytheism ; sec -Ism. 
 
 Posita-Negatism ; see -Ism. 
 
 Posita-Negative, relating, collectively, to 
 both the Positive and Negative Aspects or 
 Sides of Things; including Positive and 
 Negative. 
 
 Posited, put or placed. 
 
 Tositism ; see -Ism. 
 
 Positive Science, Knowledge verified by the 
 proper Scientific Methods. 
 
 Positivism ; see -Ism. 
 
cvm 
 
 VOCABULARY. 
 
 PosrnvrsTs, The disciples of Comte; see 
 Positivism. 
 
 Post-natal, subsequent to birth. 
 
 Postulate, a position assumed as sufficiently 
 evident, upou which something else is then 
 to be based ; (Lat. postulo, I demand.) 
 
 Potentializing, the adding or increase of 
 power. 
 
 Practical Philosophy, Philosophy applied 
 to Action or Doing, as, for instance, in 
 Government or Social Organization. 
 
 Pbe-Clefs, The initial part of the Figured 
 notation in the Fourth Chapter of this 
 work. 
 
 Prefix, a Syllable added at the beginning of 
 the root of a word to vary its meaning. 
 
 Pee sent ationism ; see -Ism. 
 
 Pelma Capita, (Latin), First Heads. 
 
 Pbimacioed ; see -On). 
 
 Peema Facie, (Latin), first face, used as we 
 use first blush, in the phrase, a first Hush 
 impression. 
 
 Peimals, Initial or Primary Principles, Con- 
 ditions, or States. 
 
 Peimalismus ; see -Tsmus. 
 
 Peema Phllosophia, (Latin), a First or Basis 
 Philosophy. 
 
 Pbtaie, First. 
 
 Peimism ; see -Ism. 
 
 Pblmismus ; see -Lmus. 
 
 Petaioedial, First in Order, original ; high- 
 est in rank, because lowest, or most funda- 
 mental in position ; (Lat. Primus, Fiest ; 
 Ordo, Oedee.) 
 
 Pbinceples, " Truths prior to all facts or 
 makings, themselves unmade," — Hickok. 
 
 Progress, The ongoing and development of 
 Society tending towards Perfection. 
 
 Pbotension, reaching forth, extension in a 
 lengthwise direction. 
 
 Peotenseve, forthstretching in a single di- 
 rection. 
 
 Pboto-Chbistian, The Old or Earlier Chris- 
 tian Dispensation, now coming to a close, 
 which repugned the Principle of Bational- 
 ity and rested on Faith as superior to 
 Knowledge ; (Gr. Protos. Fiest) ; see Deu- 
 tero-Christian, and Trito Christian. 
 
 Peoto-Chbistianism ; see -Ism. 
 
 Pboto-Christiaxts:ius : see -T situs. 
 
 Pboto-Demensioxality, The common prop- 
 erty of Originative Pxactifiation which 
 characterizes the Three Primitive Axes or 
 Dimensions of Space, Length, Breadth, 
 and Thickth. See Bi-Trinacria, Non-In- 
 
 clinism. The Intermediate or Inclined Di- 
 mensions are characterized by the term Ln- 
 tebpeoto-Deme^sionality. 
 
 PBOTo-rAci-DnrENSioyALiTY, That which is 
 indicated by the Adjusting Lines (Hori- 
 zontal and Perpendicular, crossing each 
 other at right angles) of the Frontoscopic 
 or Full-Face View of an Object. 
 
 Peoto-Eeligious, relating to the Proto-Ee- 
 ligionismus. 
 
 Protj-plasma, The Primitive milky, or plas- 
 ma! Substance, out of which Organic Sub- 
 stances and Beings are developed. 
 
 Proto-Pragmata, (Greek), First Things or 
 Eealities, as distinguished from Principles 
 or First Abstract Ideas. 
 
 Proto-Eeligiontsm ; see -Ism. 
 
 Pboto-Eeligiontsmes ; see -Ismus. 
 
 Peoto-SociaLj relating to the Proto-Societis- 
 mus. 
 
 Peoto-Soceetisai ; see -Ism. 
 
 Pboto-Soceetismus ; see -Isaius. 
 
 Peopension, The Direction and Dimension 
 which tends forward and downward. 
 
 Peopeium, what is fundamentally one's own, 
 as differing from endowments, or what is 
 conferred. 
 
 Peospecteve, Front View, Frontoscopic. 
 
 Pseudo-, or Pseud-, (pronounced aeud-), 
 false, counterfeit, imperfect ; (Gr. pseudos, 
 
 FALSE.) 
 
 Psyche, (Greek), The Soul. 
 Psychological, relating to Psychology and 
 
 the doctrine of the Soul or Mind. 
 Psychology ; see -Ology. 
 Punctate, relating to Point or Points. 
 Punctation, the making of point or points ; 
 
 a congeries or arrangement of points. 
 Punctism ; see -Ism. 
 
 Punctismal, relating to the Punctismus. 
 Pe^ctismus ; see -Ismus. 
 Puncto-Easic, that which stands upon a 
 
 point as a basis or foundation. 
 Punctum Vit-e, (Latin, Point of Life), The 
 
 theoretical Point at the base of the brain 
 
 where the nerves decussate in passing from 
 
 the Lobes to the Spinal Cord, and in 
 
 which the Life- Forces centre. 
 Purgatory, The Purgative or Depurative 
 
 Eegion in the Spirit-World between the 
 
 Heavens above and the Hells beneath ; 
 
 called by Swedenborg " The "World of 
 
 Spirits." 
 Pyramidism ; see -Tsm. 
 Pyramedoed ; see -Old. 
 
VOCABULARY. 
 
 ci: 
 
 Q- 
 
 Quadrature, Squaring. 
 
 Qualitative, relating to Quality, (Substance, 
 Thing, Observation.) 
 
 Quantification, reduction to a given Quan- 
 tity. 
 
 Quantitative, relating to Quautity, (Num- 
 ber, Eolations, Form, Laws.) 
 
 Quartism ; see -Ism. 
 Qlasi-, (Latin), as if; as it were. 
 Quintism ; see -Ism. 
 
 Quod erat demonstrandum, (Latin), some 
 thing which was to be demonstrated. 
 
 R. 
 
 Kadical, what goes to the root or bottom of 
 a subject ; used in a good sense, meaning 
 thorough, and, in a bad sense, meaning that 
 which is upturning and destructive ; (Lat. 
 Radix, a Eoot.) 
 
 Eadicals, persons who are Eadical in their 
 doctrines or tendencies. 
 
 Eadicalism ; see -Ism. 
 
 Eadioid ; see -Oid. 
 
 Badius, (Latin), plural radii, literally a spoke, 
 a line going forth from the centre, t. 580. 
 
 Eadius vector, a Eadius extending from a 
 Centre to a moving Point in the related 
 Periphery. 
 
 Eamifying, branching. (Lat. ramus, a 
 Branch.) 
 
 Eatio, Proportion, related ctymologically to 
 Eeason. 
 
 Eationalism ; see -Ism. 
 
 Eationalistio, tending or belonging to Ea- 
 tionalism or the methods of the Eeason. 
 
 Eational- Spiritual, analogous with the Head 
 and Chest. 
 
 Eeactionist, backward-tending; recoiling; 
 opposing Progress. 
 
 Eealism ; set' -Ism. 
 
 Eealists, The Sect in Philosophy who as- 
 signed a Eeal Value to General Terms, 
 making them to be something more than 
 mere empty Words or Names as held by 
 the Nominalists. 
 
 Eeality. whatsoever is, = Something. 
 
 Eeal Presentatioxism ; see -Ism. 
 
 Eectilinii-m ; sec -Tsm. 
 
 Eectilixioid ; sec -Oid. 
 
 Eectism ; sec -Ism. 
 
 Eectoid ; see -Oid. 
 
 Eecursus, a running back, (Lat. Be, back, 
 and curro, I run. ) 
 
 Eeductioxes ad aijsurdisslmum, (Latin), Ee- 
 
 ductions to the most absurd point con- 
 ceivable. 
 
 Eeflect, (Subs.), The light thrown by any 
 object which reflects ; the instance or case 
 of reflection. 
 
 Eeflective, lending bach, applied to mind 
 and to material things ; (Lat. re, Each:, 
 
 jteCtO, TO BEND.) 
 
 Eeflexion, or Eeflection, The image 
 thrown back by the external light, or by 
 the light of mind in the act of thinking. 
 
 Eeflexionoid ; see -Old. 
 
 Eegime, (French), Order or System of Govern- 
 ment, of the individual conduct or life, 
 or of other things. 
 
 Eegxology ; see -Ology. 
 
 Eegre-sive, Back-going. 
 
 Eeguloidness, The state of being nearly re- 
 gular. 
 
 Eehabilitation, a renewed clothing upon, as 
 of a resurrected Soul with a new Body. 
 An Idea forgotten in the mind is dead, but 
 having still, in its death or state of oblivion, 
 a Persistent Remainder, whence it may be 
 re-called to life in the mind, or remem- 
 bered, which is being rehabilitated, or again 
 clothed upon with the grosser drapery of 
 the external consciousness. Tliis fact of 
 remembering is then a real Resurrection of a 
 Departed Spirit. The Idea so lost and re- 
 covered is the Scientific Analogue of the 
 Soul that dies, and yet lives in a latent 
 state, and which, at least in some cases, is 
 destined ultimately to be resuscitated (t. 
 404). The technicality for the resumption 
 of material bodies by departed spirits, as 
 at " The Eosurrection," is, therefore, The 
 Rehabilitation, of Persistent Remainders, 
 (c. 8, t. 484) ; see Spirit, Spiritualists, 
 
 Eelational, pertaining to the Domain of Ee- 
 
ex 
 
 VOCABULARY. 
 
 lations, as contrasted with the Entical Do- 
 main. 
 
 Relations, The Intervening Ideal Adjust- 
 ment between Tilings or Entities; more 
 specialized, however, than Space, The Gen- 
 eral Medium, which, while it surrounds, 
 also intervenes, as Interstices or the Air 
 converted into Breath ; hence Relations are 
 symbolized by Lines of Connection; ex- 
 tended and generalized they are equivalent 
 to Laws ; see Entities. 
 
 Illative, The, The World of Related Phe- 
 nomena or Appearances ; the Shimmer of 
 Differences upon a Ground of Unity, which 
 Ground is The Absolute, — itself, how- 
 ever, no other taan The Counter Aspect of 
 The Relative, in the Higher, or Composite 
 Absolute, or Actual Existence, (t. 267) ; 
 see Absolute. 
 
 Relativity, of knowledge, the doctrine that 
 nothing is known absolutely or in a state of 
 independence from all other knowledge; 
 but only by virtue of its relations to other 
 tilings also known; that things are rela- 
 
 tively true, but not, so far as wb know, 
 absolutely so. 
 
 Relatoid ; see -Oir>. 
 
 Religio-Artistic, allied with the religious 
 side of Art. 
 
 Religio-Philosophy, The Philosophic Aspect 
 of Religion. 
 
 Remainder ; see Persistent Remainder. 
 
 Repetitive, iterating, repeating ; that which 
 repeats, t. 31, p. 19. 
 
 Repetitort ; see Repetitive. 
 
 BepulsionoloGy ; see -Ology. 
 
 Res gestae, (Latin), Things done. 
 
 Kesidua, (Latin), Things which remain. 
 
 Resultant, a product of things combined. 
 
 Resume, (French), a condensed re-statement 
 of a subject. (Note. — In adopting words 
 from the French I have usually dispensed 
 with the accent marks, when they could be 
 spared without seriously impairing the 
 Pronunciation. The usage in this respect 
 is not settled. The first accent (') in this 
 word is not essential, the second is so.) 
 
 Retrogressive, tending to go back. 
 
 Rotundism ; see -Ism. 
 
 s. 
 
 Sacrum, The thick heavy bone or column of 
 bones which forms the posterior part of 
 the pelvis, and is a continuation, down- 
 ward, of the vertebral column. 
 
 Sarcognomy, The Science of Correlative Or- 
 ganic Regions in the Body or Trunk to the 
 Phrenologic Organs of the Head — Buchanan. 
 (Gr. Sarx, The Flesh, Logos, Discourse.) 
 
 &cala, (Latin), a flight of steps or stairs ; a 
 scale. 
 
 Scapula, The shoulder blade. 
 
 Schema, an Outlay or Plan. (Gr. Schema.) 
 
 Schemata, Plural of Schema. 
 
 Schemative, relating to Schema, Outlay, or 
 Plan. 
 
 Science, The Antithet of Nature, as being 
 the stage of Intellectual Rectification, after 
 that of Primitive Crudity, (Nature), and 
 prior to that of Tasteful Modification, 
 (Art.) 
 
 Scientism ; see -Ism. 
 
 Scientismus ; see -Ismus. 
 
 Scientized, rendered or made Scientific. 
 
 Scientold ; see -Old. 
 
 Sciento- Abstract, (Subs.), The Pure Ideal 
 Abstract; (Adj.), Abstract in the Scientific 
 Sense ; contrasts witk the Naturo- Abstract. 
 The Bones separated from the Flesh are 
 an Analogue of The Sciento-Abstract ; The 
 Flesh separated from the Bones are an 
 Analogue of the Naturo-Abstract. 
 
 Sciento-Abstractism ; see -Ism. 
 
 Sciento-Elementary, elementary in respect 
 to axiomatic Truths. 
 
 Sciento-Negative, that which is Negative 
 from the Duismal or Scientismal point of 
 view, t. 811. 
 
 Sciento-Philosophic, pertaining to Sciento- 
 Pbilosophy. 
 
 Sciento-Philosopey, 1. Philosophy passing 
 over into Science, and furnishing the Laws 
 and Principles of the Special Sciences. 2. 
 The new, Scientized, development of Phil- 
 osophy ; Metaphysical and Generalogical 
 Methods applied in the Sciences, or, in- 
 versely, Scientific Methods in Philosophy. 
 Strictly speaking, Sciento- Metaphy sic should 
 be applied to the regenerated Metaphysics. 
 
VOCABULARY. 
 
 CXI 
 
 and Sciento- Philosophy to the New, and 
 Higher, or Transcendental development of 
 Positivism (Echosophy), resulting from 
 Unism, Duism, and Trinism, the Primor- 
 dial Laws of Universology ; but, these run 
 greatly together, and, for simplicity, the 
 term Sciento- Philosophy may be used in- 
 differently for either, as happens in the 
 Text. In fine, the Lower, Unismal, or 
 Naturismal department of Sciento-Philos- 
 ophy, iu this compound Sense (prior to the 
 definitive discovery of Universal Principles) 
 is embraced by the works of such thinkers 
 as Mill, Spencer, and Bain, Metaphysical, 
 in a degree, and exact as may be without a 
 Universal Canon of Criticism, but modula- 
 ting chiefly in Natural Philosophy. The 
 rigorous Universological a priori Method 
 and Department, constitutes merely the 
 Duismal or Scientismal Subdivision of the 
 same, (Sciento-Philosophy.) The Trinismal 
 stage remains to be developed. 
 
 Sciento-Philosophy is the Fountain 
 Head of the Sciences (c. 1, t. 12). 
 Fernand Papillion {Introduction to the 
 Study of Chemical Philosophy), thus defines 
 Philosophy in this new and more exact 
 sense. " A hierarchical and positive sys- 
 tcmatization of the particular Sciences, 
 based on the knowledge of their evolution, 
 which shows the connection of the facts 
 with the culminating ideas of knowledge, 
 that which regulates the mutual relations 
 of the diverse orders of knowledges ; it lies 
 in the determination of the knot, of the tie, 
 of the point of confluence, of the directrix of 
 all the branches of the thought ; it de- 
 mands the submission of every order of 
 knowledges, whether Cosmological or So- 
 ciological, to the control of the same ho- 
 mogeneous method, sometimes Inductive 
 and sometimes Deductive, but always Ob- 
 jective." There is a radical difference be- 
 tween this "Positivist" Conception of Phil- 
 osophy and Metaphysical Philosophy at 
 large. The Sciento-Philosophy of Univer- 
 sology is still, however, in part only, cov- 
 ered by this Definition, inasmuch as by 
 Ultrannlysis it first determines with pre- 
 cision what are the Culminating Ideas of 
 Knowledge, and establishes them as Unism, 
 Duism, and Trinism. It then carries its 
 method, thence, not merely to the Classifi- 
 cation of the Sciences, as among themselves, 
 but into all the Details within each Sci- 
 
 ence, down to the minutest, thereby recon- 
 stituting all the Sciences in Harmony 
 each with the other, from this new sub- 
 transcendental philosophic point of 
 View, as the Fountain of Controlling 
 or Presiding Knowledges; and not 
 alone Objectively, but Subjectively as 
 well. See Index, word Sciento-Philos- 
 ophy. 
 
 Sciento-Positive, that which is Positive from 
 the Duismal or Scientismal point of view, 
 (t. 811.) 
 
 Sciento-Eeligious, relating to Eeligion ra- 
 tionalized, or founded on Science and the 
 discovery of positive Laws for the regula- 
 tion of the Conduct. 
 
 Secondism ; see -Ism. 
 
 Sections, a better term than Fractions for 
 the aliquot divisions of the Unit, (t. 841.) 
 
 Sector, the part of a circle included between 
 two radii and the included arc. 
 
 Sectoral, relating to a sector of a circle. 
 
 Sectorizing, the dividing of the circle into 
 sectors. 
 
 Secundo- ; see Deut(er)o-. 
 
 Segment, a part cut off from a (circle or 
 other) figure by a line or plane ; par- 
 ticularly so much of a circle as is cut off by 
 a chord. 
 
 Segmental, referring to a segment. 
 
 Segmentism; see -Ism. 
 
 Senatoid ; see -Oid. 
 
 Senectoid ; see -Oid. 
 
 Sensationalism ; see -Ism. 
 
 Sensationoid ; see -Oid. 
 
 Sequences ; see Co-sequences. 
 
 Sequentially, the property of following on 
 iu the train of points, things or events. 
 
 Serial, relating t*o a Series. 
 
 Serial Law, The Grand Law of Universal 
 Distribution and Succession ; of Co-exist- 
 ences and Co-sequences, in the Universe. 
 
 Seriated, arranged in series, or succession ; 
 or in accordance with Serial Law. 
 
 Seriation, the constitution of a Series ; the 
 state of being in Series, or succession. 
 
 Sesquism ; see -Ism. 
 
 Se-samoids, small bones situated in the sub- 
 stance of tendons near certain joints. 
 
 Simplism ; see -Ism. 
 
 Simplistic, -that which relates to, or takes in- 
 to account, only one, or some few, or most, 
 even, of the elements or factors which 
 enter into any Composity or Compound 
 Structure, omitting or neglecting the other 
 
CX1I 
 
 YOCAEULABY. 
 
 perhaps equally important elements or 
 factors. 
 
 Slxgcxism ; see -Ism. 
 
 ^lxgulismts ; see -Ismus. 
 
 Sixgulold ; see -Oid. 
 
 Situation, distauciated and related position, 
 t 923. 
 
 Sir a, one of the persons of the Hindoo Trin- 
 ity. 
 
 Social, that which relates to Society, or to 
 the community of men in Society. 
 
 Socialism ; see -Ism. 
 
 Sociology ; see -Ologt. 
 
 Solidarity, the Conditions of B.ing which 
 relate to Space and Co-existences, not 
 viewed as continuous or prolonged in Time ; 
 the intercombined relations of Humanity, 
 making the Expansive Unity of the race 
 as distributed over the whole world. See 
 Continuity. 
 
 Solidism : see -Ism. 
 
 Somatology : see -Ology. 
 
 Sovereignty of the IivDrvrorAL, Doctrine of 
 The Inherent Eight of All Men to be a Law 
 unto Themselves ; requires the Limitation : 
 without Encroachment, or in so far as they 
 abstain from encroaching on others. 
 
 Spactal, relating to Space. 
 
 Spacic, relating to Space, hence Ideal, as 
 Tempic and Temporal relate to Time, and 
 to Materialities. 
 
 Spacio-, relating to Space. 
 
 Spacioid ; see -Old. 
 
 Specialists, men devoted to a single object 
 or pursuit, especially in the Sciences, to a 
 Single or even to Several Domains of Sci- 
 ence, but naiTowed, in their attention, to 
 these ; not imbued with the General Phil- 
 osophy of the Sciences. 
 
 Specialogy ; see -Ology. 
 
 Specialoed ; see -Oid. 
 
 Specelology ; see -Ology. 
 
 Sphep.es, globes ; Concentric Planoids ; Ar- 
 omal or Spiritual Circumambiencies, en- 
 veloping individuals or emanating from 
 them, somewhat as the atmosphere is re- 
 lated to the earth. 
 
 SFrRALisM ; see -Ism. 
 
 Spirit, 1. Vapory, breath-like, gaseous or 
 etherial, Consistency of matter; aFluid,even, 
 which has diffusive and stimulating ema- 
 nations or effects ; II. Mind or Mental Sub- 
 stance in a similar attenuated diffusive and 
 radiating: , or permeating, condition ; III. 
 An Individualized Mentality, residing in, 
 
 or separated from, the material Body, as the 
 ordinary vehicle and instrument of mind. 
 It is then analogous with the dyn 
 ctnire-togetlier-icifk-the-etiierial - a 
 and - radiations of a planet, differentiated 
 from the solid bulk or body of the planet 
 as such ; which Spirit of the planet may 
 then be conceived of as endowed with a 
 ghostly survivorship, or as retaining a Per- 
 sistent Remainder, after the dissolution of 
 the grosser planetary fabric. In the higher 
 organismus, called man, this Spiritual- 
 Core-and-its-Ralo is conceived of, from the 
 Spiritualistic point of view, as the more 
 important part, as, in fine, the real man 
 himself, of which all else are merely the 
 accessories. See Persistent Eemainder. 
 
 Spiritism ; see -Ism. 
 
 Spiritists, the investigators of spiritual 
 phenomena in a material and external 
 sense. 
 
 Spiritual, relating to Spirit in some one of 
 the several senses of that word ; see Spirit. 
 Aerial, attenuated, aeroid (like air or 
 breath) ; relating to diffusive and attenuated 
 Matter-, or Mind-Substance, and to move- 
 ments or activities of such ; (Lat. spiro, 
 I breathe : see Pneuma.) 
 
 Spirit-Matter, a more refined Ether. 
 
 Splritold ; see -Old. 
 
 Spiiuto-Ideal, semi-spiritual, semi-ideah 
 
 Splrltcalism ; see -Ism. 
 
 Sqearism ; see -Ism. 
 
 Staeiliology ; see -Ology. 
 
 Staxd-polxt, or Standing-point, the men- 
 tal position from which one views a sub- 
 ject. 
 
 Stata-motism ; see -Ism. 
 
 Static, that which refers to Station or Eest : 
 see Motic. 
 
 Station, Eest, qinetnde, or quiescence, con- 
 trasts with Motion. 
 
 Statism : see -Ism. 
 
 Statismcs ; see -Ismes. 
 
 Stato-Coxcretology : see -Ology. 
 
 Stato-Coxdltioxoid ; see -Old. 
 
 Statold ; see -Old. 
 
 Statoidism, the state of being analogous with 
 stution. 
 
 Statology ; see -Ology. 
 
 State quo, (Latin), the state in which (things 
 are) ; the existing state. 
 
 Sternum, the breast-bone or column of bones 
 to which the long ribs are attached in 
 front. 
 
VOCABULARY. 
 
 CX111 
 
 Stimulus, (Latin, pi. Sttmuli\ Pricks or 
 Points, so applied as to excite activity. 
 
 Structure, Construction, Building, Shape, 
 Make. 
 
 Structurology ; see -Ologt. 
 
 Subdomixance, Minor Governing In- 
 flue 
 
 Subdouixant, governing in a minor sense or 
 de_re.3. 
 
 Subject, the Observer or Thinker in respect 
 to his own inferiority or selfhood, which is 
 affected by, and so subjected to impression 
 from the outer world ; see Object. 
 
 Subjective, that which is interior, or within 
 t;,e mind of the observer; that which re- 
 lates to Humanity as contrasted with that 
 which relates to the External Universe at 
 lanre, — Comte ; see Objective. 
 
 Subject:vism:us ; see -Ismus. 
 
 Sub-Nature, the Domain of Metaphysics. 
 
 Sub-Naturismus ; see -Ismus. 
 
 Sub-normal, normal in a secondary sense ; 
 see Normal, t. 8'30. 
 
 Subsidence, sinking. 
 
 Substan-ci-ism ; see -Ism. 
 
 >udstan-ci-ismus; see -Ismus. 
 
 Substan-ci-oid; see -Oro. 
 
 Suestancive, relating to Substance (Naturo- 
 Abstraet), as-abstracted-from-its-embodi- 
 ment-in-Form, (which last, when abstracted, 
 is Seiento- Abstract.) Substantial relates to 
 Substance-as-embodied-in-Form, creating 
 the Real Thing; Substantive relates to The 
 Thing so constituted. 
 
 Sub-tanttve, adj., relatingto any Substantial 
 Thing or Object. 
 
 SunsTANTiviTT, Reality, embodied in Form. 
 
 Substantismus ; see -Ismus. 
 
 Substa>-tuvoid-; see -Oid. 
 
 Substantoid ; see -Oro. 
 
 Sub-stratum, an under-stratum, or layer. 
 
 Subsi:med, taken up under; (Lat. sub, under, 
 and gumo, 1 take.) 
 
 Sub-Transcendental, Transcendental, or 
 \g beyond (The Ordinary), in the Rad- 
 ical Direction, or Direction downward. 
 
 SuBTR.YNSCENDENTALISM ; see -ISM. 
 
 Successional, relating to Succession. 
 Successivity, Succession, Co-sequentiation. 
 
 Summation, the constitution of a sum. 
 
 Supercircumferentiality, the property of 
 being over and around, as that portion of 
 free Space which we sec above and 
 around us. 
 
 Supebnalism ; sec -J SM. 
 
 Super-natation, swimming up to the sur- 
 face ; (Lathi, Super, Above ; Xaio, to 
 Swim.) 
 
 Supernology ; see -Ology. 
 
 Supersurficlal, relating to Supersurfaces, 
 and Ether ia ; see Universology under the 
 vowel a. 
 
 Surfacial ; see Surficial. 
 
 Surfacism ; see -Ism. 
 
 Surficiae, (or surfacial), relating technically 
 to the Geometrical Surface. Superficial, 
 from the Latin Superficies, Surface, has 
 acquired in preponderance a more general 
 and ideal meaning. 
 
 Syllogism ; see -Ism. 
 
 Syllogistic, relating to a Syllogism. 
 
 Symbol, Sign, Type, Emblem. 
 
 Symbolism ; see -Ism. 
 
 Symbolology ; see -Ology. 
 
 Symmetricoid ; see -Oro. 
 
 Synchronous, contemporaneous, (Gr. Syn, 
 Together; Chronos, Time.) 
 
 Syncrasis, (Greek), a breaking down and 
 crushing together. 
 
 Synstasis, a standing together, the state 
 prior to Analysis, as Synthesis a putting 
 together, is the state subsequent to Analysis. 
 
 Synstatio, standing-together ; not as yet 
 analyzed or differentiated, relating to a 
 primitive, undifferentiated state. (Gr. syn, 
 with ; stasis, a standing. ^ 
 
 Synthesis, a unition or putting together cf 
 Elements or Parts. Integralism; Trinism; 
 used by Comte for a Constituted or Unified 
 stage or order of Society. (Gr. sy?i, with ; 
 titJiemi, to put.) 
 
 Syntuetic(al), Integrative, conjoining, unit- 
 ing. See Analysis. 
 
 Systematology ; see -Ology 
 
 Systole, the Contracting Stage of the Circu- 
 lation ; Contraction of the Heart and Ar- 
 teries. (Gr. syn, with ; stello, to send.) 
 See Diastole. 
 
CX1V 
 
 VOCABULARY. 
 
 T. 
 
 Tableau, (French), a Picture. 
 
 Tactus eruditus, (literally, the learned 
 touch). The practical or cultivated sense, 
 especially of feeling. 
 
 Ta Polla, (Greek), The Many, contrasted 
 with To Sen, The One. 
 
 Technismus ; see -Isirus. 
 
 Teleology ; see -Ology. 
 
 Tellukology ; see -Ology. 
 
 Teitno, (Greek), to cut or divide, whence 
 comes Time, as a derivative. 
 
 Te^eeaitentology ; see -Ology. 
 
 Tempic, relating to Time. 
 
 Tempism ; see -Ism. 
 
 TEiTPOKAL, relating to Time. 
 
 Tempoid ; see -Oro. 
 
 Tempoeoed ; see -On>. 
 
 Tendential, that which tends, strains or 
 reaches out towards ; t. 31, p. 19. 
 
 Teem, an End, a Period, an Expression, (t. 
 580.) 
 
 Teemetal, that which relates to Ends or the 
 End. (Lat. Terminus, an End.) 
 
 Tlemxation, that part of a word, in Etymol- 
 ogy, which follows the root and ends the 
 word, with or without a connecting vowel 
 between it and the root. 
 
 Terminus, (Latin, pi. termini), End, Point 
 of Arrival. 
 
 Tertiism ; see -Ism. 
 
 Tertiismus ; see -Ismus. 
 
 Text, 1. The main Web of Discourse, upon 
 which a Commentary or Annotation is 
 made ; 2. A particular single Paragraph of 
 the text in the larger sense. 
 
 Tkeoceacy, that Style of Human Govern- 
 ment in which God is directly recognized 
 as the Governor ; or a State so governed. 
 (Gr. Theos, God ; Eratos, Powek.) 
 
 Theologica-Metaphysical, relating to the 
 joiut Domain of Theology and Metaphysics. 
 
 Theology ; see -Ology. 
 
 Theemotics, the Science which treats of the 
 Laws of Heat. 
 
 Thesis, the Subject-Matter of some discus- 
 sion. (Gr. tithemi, to put.) 
 
 Thet, That which is first laid down, as a 
 basis, with which some Counterpart is then 
 to be contrasted. (Gr. tithemi, to put.) 
 
 Thickth. The Third Dimension, irrespective 
 of the plus or minus quantum of Extension ; 
 
 an idea quite distinct from Thickness as 
 the plus-quantum of extension, in this 
 dimension, (t. 821.) 
 
 Thinking, Thing-ing, the ideal or mental de- 
 lineation and constitution of things. 
 
 Tholus, (Latin), the roof of a temple ; the 
 superior columnar part of a dome. 
 
 Thoeax, the Chest, containing the Heart and 
 Lungs. 
 
 TiKrwa; (Tee-kee-wah), the ISTew Scientific 
 Universal Language, derived from Uni- 
 versology ; the same as Alwato, which see. 
 Ti means Unition, and Ki Division. 
 These two ideas are the most abstract ex- 
 pressions of Unism and Duism, the Fun- 
 damental Principles of Universal Being. 
 Wa is the root-word which means Speech 
 or Language. Ti-ki-wa means, therefore, 
 the Language derived from Abstract Uni- 
 versal Principles. (The Accent in this and 
 other Alwaso words, is variable, ad libitum, 
 to bring out more distinctively the Differ- 
 ent Elements of Meaning. It is Emphasis 
 within the word. If requisite, the accent- 
 mark is written.) Tihiwa is thus a tech- 
 nical or philosophical name for the new 
 language, but Aiwa, or Alwato, The All- 
 Speech, or All-Speech-Thing, is the better 
 popular name, as it is more easily explain- 
 ed, and is, perhaps, more euphonious. 
 
 Alwato or Tikiwa is based on the dis- 
 covery that every Articulate Sound of the 
 Human Voice (more vaguely this is true of 
 all sounds) is inherently charged, by Nature 
 herself, with a Definite Meaning ; that these 
 Meanings, so inhering in the Universal 
 Alphabet, (the Elementary Sounds, Vowels 
 and Consonants, of Existing Languages, 
 sifted and unified, alphabetically), are The 
 Most General Thoughts of the Mind, and, at 
 the same time, The Most General Elements 
 of External Creation, and so of All Being 
 whatsoever; (the Ideological Alphabet and 
 the Ontological Alphabet, respectively); 
 and that, consequently, Words built by 
 combining the Letters representing the 
 Sounds of the Universal (Language-) Al- 
 phabet are the natural and pkoper Nam- 
 ings of Thoughts and Ofyects formed by 
 the corresponding Combinations of the 
 General Elements of Thought and the Gen- 
 
VOCABULARY. 
 
 CXV 
 
 eral Elements of Being into the Pabticulap. 
 Thoughts and Objects so named ly these 
 Natural Words. (See t. 203, and Iutro- 
 tiuction, p. xviii.) 
 
 The elaborate exposition of the outwork- 
 ing of this discovery would fill many 
 volumes ; will occupy in great prominence 
 the labors of the University for many years, 
 and will be, in a sense, the central occu- 
 pation of all thinkers in all coming time, 
 as the labor is infinite and inexhaustible, 
 or only to be measured (in its details) by 
 the extremest possible development of the 
 human mind. No attempt will be made, in 
 this abridged encyclopedic definition, to do 
 more than to render intelligible the Prin- 
 ciple of Word-building here indicated, and 
 to direct attention somewhat particularly 
 to the Parallelism of Development in differ- 
 ent Spheres. 
 
 A sufficient preliminary account of the 
 Towels, and their Natural Meanings (with 
 some allusion to the Consonants) is found 
 under Universology (in this Vocabulary), 
 which see. The Ambigu's (h, y, w,) are 
 defined under Theology. It remains, at 
 this point, to exhibit, a little more at large, 
 the nature of the Consonants. I refer 
 for the fuller statement of all this subject, 
 and for the proofs, to " The Primary Synop- 
 sis of Universology," " The Alphabet of 
 the Universe," " The Universal Alphabet," 
 and other subsequent works. 
 
 The Vowels collectively denote (Plasmal) 
 Reality. The Consonants denote Limi- 
 tation. The Thin, Light, or Abstract oid 
 Consonants, t, k, p, (th, tsh), sh, s, f. de- 
 note Abstract Limitation — Mathematical. 
 The corresponding Thick, Heavy, or Con- 
 cretoid Consonants, d, g, b; (dh, j), zh, 
 z, v, denote Concrete Limitation, which 
 is Bodies or Concrete Hangs {Mineral, 
 Vegetable, or Animal.) Of the remaining 
 Consonants, (Liquids) m, n, ng denote 
 Extensional Inclusion, The Plus, Minus, 
 and Equation (or mean Term) of Mathe- 
 matical Generalization, and so the Logic of 
 Being ; and 1, r, denote Rates of Velocity in 
 Motion, the Plus and Minus of Movement. 
 
 In detail t is Position ; tsh Extension as 
 Indeterminate Stretch, I- Figure or Cut, th 
 Pivot, and p Hingre (Curdination, Cardinal 
 Limitation) ; sh Dispersion, s Collection, 
 and f Operation, as the hinging (or win- 
 nowing) relationship of Diffusion and Col- 
 
 lection ; d is Resisting Solidity, j Mixture, 
 g Force, dh Head with Halo, as the Sun, 
 b Body ; zh Concrete Dispersion as of the 
 Tree, Vegetism, z Concrete Re-combina- 
 tion, as The Animal, of a Diversity of 
 Organs, v Life, Physiological Vitality. 
 m means Great, Much, Out, Plus; n Small, 
 Little, In, Minus ; ng means Indifference, 
 Neutrality, Mean Term, Equation. Ti 
 means Longness, Continuity, Unbroken- 
 ness, Wholeness, Slowness, Lentitude, 
 2/m«$-Moveuient ; r means Shortness, So- 
 lution of Continuity, Brokenness, Part- 
 ness, Quickness or Violence of Movement, 
 Velocity, PZws-Movement. 
 
 In accordance with the model and ex- 
 ample of Word-building, here more prop- 
 erly suggested than exhibited, millions of 
 words, which will be virtually self-defin- 
 ing, may and will be formed, so soon as the 
 machinery of their construction is acquired 
 by the world. The process of constructing 
 them, or the mere sight or hearing of them 
 when constructed, will educate the thought, 
 and force the mind into an infinite number 
 of new and hitherto unthought-of discrimi- 
 nations, both in the direction of the broad- 
 est generalizations and of the most subtle 
 and exact minutiae of particularity. Word- 
 building, by this method, offers, as it 
 were, a special gymnastic for every distinct 
 fibre of the mind, somewhat like an appa- 
 ratus of the Movement-Cure for the body, 
 which should be so exquisitely contrived 
 that it should be precisely fitted to bring 
 every fibrilla of every muscle into distinct, 
 varied, and healthy action, in exact accor- 
 dance with its most intimate nature and 
 adaptations. 
 
 This wonderful inherent potency of 
 speech itself, not merely to serve the pur- 
 poses of thought, when, thought has been, in- 
 dependently excited, but to be the chief means 
 of exciting it, infinitely beyond any past 
 conception of the possibilities of the subject, 
 is the special revelation of the New Uni- 
 versal Science as it applies within the de- 
 partment of Language. And, what it ac- 
 complishes in this department is an, exact 
 image, a precise modeUe illustration of ichai 
 it does or is competent to do, for every sphere 
 of Thought and Being. In Human Society, 
 for example, it will scrupulously thread 
 every aspect of possible human affections 
 and relations, as also of individual character, 
 
CXV1 
 
 VOCABULARY. 
 
 or again, in a word, it \vill radically ex- 
 haust whatsoever Domain. 
 
 Thus, Universology not only classifies 
 and explains the Actual Creation, but it 
 previses, potentially, or to the extent of our 
 mental ability to apply its Principles, all 
 Creation which is possible in the Nature of 
 Tidngs. Given the Principles of this Sci- 
 ence together with the Conditions at any 
 point in time, which may be assumed as 
 The Beginning, and the Actual World in all 
 its Details might have been wrought out 
 as the Logical Necessity, and with Mathe- 
 matical certainty, by a mind competent to 
 the task of the legitimate application of the 
 Principles to the Conditions ; and this 
 without essentially contravening the Freedom 
 of the Will of any Individual involved 
 in the process, who should be so devel- 
 oped as to be nsr Haeoioxy with Uni- 
 versal Nature, or otherwise apprehended 
 and stated, with The Will of God. 
 
 We are thus conducted to the old 
 and vexed question of Fixed Fate and 
 Freewill, which can hardly receive its 
 ultimate solution in a single paragraph, 
 unless the following statement can be ac- 
 cepted as such : All Eational Being3 are, 
 as to their Inmost, perfectly identified with 
 all other Eational Beings, or have, in other 
 words, their root in God. TJvis is The Un'- 
 isiial Aspect of their Being. Their Diver- 
 sities or Contrasted Individualities belong 
 to the Divergent Development of Universal 
 Being outward and away from this Centre, 
 constituting the Individual Proprium of 
 each, (except in respect to the Central or 
 Pivotal Monad who fills the position 
 which we instinctually assign to God.) 
 This Divergency into Individual Wills is 
 The Duisilal Aspect of the Rational Uni- 
 verse. 
 
 Hence, the apparent or external Individ- 
 ual "Will, when being constrained by the 
 operation of Universal Law, is only con- 
 strained in respect to the Individual's 
 outer or {seemingly) Natural W1H, while at 
 the same instant he is being ruled in ac- 
 cordance with Ms own Inmost Consent and 
 (more Interiorly Natural) Volition, which 
 bis Outer Consciousness may not for the 
 time be deep enough to penetrate and 
 recognize. Conversion to God, or the Se- 
 cond! iation of God and Man, is, therefore, 
 simply the Interiorization, and the Univer- 
 
 sal Expansion thence of the Individual 
 Human Soul, met and corresponded to by 
 the Exteriorization, in turn, of The Divine, 
 and the permanent establishment of its 
 centred authority (" The Influx of the Holy 
 Ghost," " The Love of God shed abroad in 
 the Heart,") in his individual Proprium. 
 This is the Eegeneration of the Selfhood. 
 It is, in other words, the Individual's 
 discovery and acceptance of his own higher 
 Unity with the Central, and so with the 
 Universal, Goodness and Truth of all Be- 
 ing. The Freedom of his Will is thus vin- 
 dicated in its reconciliation with the Di- 
 vine Will, as being, in very deed, more 
 truly his own Will. 
 
 This is then the Trtvts mat. or Harmonic 
 Stage {the Perfected Aspect) of Eational De- 
 velopment. At this point, the Theistic, the 
 Pantheistic, and the Atheistic Conceptions 
 come into perfect accord with each other, 
 and will only remain as ;i The Personal 
 Equation" of the different observers in 
 the same field, the leanings or preferences 
 of different organizations for diverse 
 methods of the statement of phenomena, in 
 respect to the essence of which all the par- 
 ties to the old controversy will come sub- 
 stantially to agree. The Morality deduced, 
 or the Eeligion of the Life, will be identical 
 with all. Such is the Gbaxd Eecoxcllia- 
 tiox which Science tenders to the conflict- 
 ing Beligious Sentiments of Mankind, in 
 the creed of The New Catholic Church; 
 The Grand Spiritual-Eational Univariety of 
 Being. See Psychology, Theology, Uni- 
 versolo.cry. 
 
 Tissues, the organized substances of which 
 the animal or human body and vegetables 
 are composed. 
 
 To Hex. ( Greek), The All. 
 
 Toxic, the Keynote from which a tune takes 
 its departure in music, and by which the 
 time is regulated. 
 
 To Tleees, (Greek), The Plenum, that which 
 fills a Space. 
 
 Torso, Trunk of the Body. 
 
 Tout ex?e:xible, (French), The totality or 
 Conspectus. 
 
 Trait d'Uxiox, (French), a lengthwise con- 
 necting line. 
 
 Traxscexd, (Verb), to rise above ; to assume 
 the position from which to look down upon 
 a subject from a higher point of view ; as 
 in the political doctrine of " The higher 
 
VOCABULARY. 
 
 
 Law," — Seward. (Lr.t. trans, over or be- 
 yond, and scando, go, or to ascend.) 
 
 Tran-cexdental ; see Transcend, and Trans- 
 cendentalism. 
 
 Transcendentalism ; see -Ism. 
 
 Transcendental Science, Science logically 
 derived from / Principles. 
 
 Transition, a passing over from one state to 
 another. (Lat. trans, across, over, and 
 ire, to go.) 
 
 Transitional ; see Transition. 
 
 Treisu ; see -Ism. 
 
 Tre-unism ; see Tri-unism, under -Ism. 
 
 Tri-dimensionality, the state of having 
 three dimensions, called "Length, Breadth, 
 and Thickness ;" extension in all the Three 
 Dimensions, Length, Breadth, and Tbicktk. 
 
 Trigrade, developed in three Steps or De- 
 grees. (Lat. Tres, Three ; Gradus, 
 Step.) 
 
 Trigrams, Triangular Figures. 
 
 Trinish ; see -Ism. 
 
 Tr.iNisiiA, Trinism, specifically in the elabo- 
 rate or concrete sense, as Real Being ; dis- 
 criminated in kind from the Abstract and 
 Elementary Principles, Unism and Duism, 
 (c. 1, t. 203.) 
 
 Trinismal ; see -Ismal. 
 
 Trinismic ; see -Ismic. 
 
 Trinismus ; see -Ismus. 
 
 Trinoid ; see -Oid. 
 
 Tri-sected, cut in three, meaning, usually, 
 eut or divided by tierce planes at right angles. 
 
 Tri-section, the operation of trisecting, or 
 the state of being trisected. 
 
 Trito-Christian, relating to the Third and 
 Final Christian Dispensation, or more 
 largely, to the New Catholic or Ultimate Re- 
 ligious Career, now about to commence in 
 the "World, to result from the Reconcilia- 
 tion and intelligible and perfect Harmony 
 of Rationality and Faith ; of Scientific Cer- 
 tainty or Knowledge with Intuition, In- 
 spiration, and Revelation ; or again, in 
 other words, of the Revelation through Sci- 
 ence of this day, with the Revelation through 
 the Influx of the Divine Spirit of the Past; 
 this Reconciliation and Harmony to be 
 effected through the subtle Analysis and 
 Analogies of Universolo-zy. See Proto- 
 Christian, and Deutero- Christian. (Gr. 
 TrUoe, Third.) 
 
 Trito-^hri-tianism : see -Ism. 
 
 Trito Curistianismus ; see -Ismus. 
 
 Tritogenea, ( — Field), the doctrine of the 
 origin and distribution of things in tri- 
 grade scale. (Gr. tres, (trite*), three, 
 (third) ; genos, kind, or sort.) 
 
 Trito-Religionism ; see -Ism. 
 
 Trito-Religionismus ; see -Ismus. 
 
 Trito Social; relating to the Trito-Societis- 
 inus, or Tidrd Grand Stage in the Devel- 
 opment of Humau Society. 
 
 Trito -Societism ; see -Ism. 
 
 TRiTo->ociETisiius ; see -Ismus. 
 
 Tri-Unism; see -Ism. 
 
 Type, a Model, Pattern, or pivotal ard sample 
 Entity of any kind. Se?, Organic Type. 
 
 Typical, relating to, or derived from a Type. 
 
 Typical Plan ; see Ideal Typical Plan. 
 
 Type-Form, (Ideal, Transcendental), the 
 Pattern in pure ideal conception to which 
 any Object, Organismus or Scheme of Be- 
 ing whatsoever, tends to conform ; or from 
 which it may be conceived of, ideally, as 
 having taken its departure ; constantly in- 
 timated, but never actually imitated, by 
 the Actual or Natural Forms involved in 
 the Organismus, however typical, in the 
 sense of re'gning or predominant, these 
 Actual or Natural forms may be. The 
 Transcendental or Highest and true Scien- 
 tic Ideal Type-Form embodies the -Ism 
 rather than the -Ity ; (see -Ism.) As re- 
 cently expounded by Taine, the aim of 
 artistic production is "to represent some 
 quality of objects in a more impressive 
 manner than is done by the Objects them- 
 selves ;" that is to say, to abstract an At- 
 tribute, or Quality, or Tendency, or Rela- 
 tion, even, and to rc-emlody it in an Ideal 
 Object, distinct from any real object, but 
 more replete with the Spirit of the given 
 Aspect of Being. This is precisely what, in 
 Science, furnishes Ideal Type-Foeits ; so 
 that the Highest Science and the Highest 
 Art concur. As Professor Richard Owen 
 recently observes, with, 1 think, no more 
 than a due amount of critical severity : It 
 implies a certain degree of obtus 
 confound this idea with Type-Form in the 
 lower or less Transcendental sen-e, as 
 merely the sample-instance among the Real 
 Objects of a given Species or Class : (t. ] 
 and Commentary; 1. 1053, and Commen- 
 tary) ; see Ideal Typical Plan. Typ' -Forms 
 are of three kinds, Initial, Medial or 
 Middle, and Final ; (t. 1051, 1051.) 
 
CXVH1 
 
 VOCABULARY. 
 U. 
 
 Ulttmates, Finalities, Outer Ends, region of 
 Besults. 
 
 Ultimatoid ; see -On). 
 
 Ulteanalysis, the deeper and more rad- 
 ical analysis, like sub-soiling, in agricul- 
 ture. 
 
 Ultba-analytical, relating to Ultranalysis. 
 
 Ultea-Inducttve, beyond the first and im- 
 mediate result of Induction. 
 
 Ultra- Nature ; see Sub-Nature. 
 
 Uyi-DnrRysioyALrrr, extension in a single 
 dimension, as Length or Breadth. 
 
 Uni-dieectional, extending in a single di- 
 rection. (Lat. Uhus, One, and Directio, 
 Direction.) 
 
 Uni-lateral, One-sided. (Lat. Uhus, One; 
 Latus, Side.) 
 
 Uni-moephic, having relation to Outline, and 
 so to Form and Quantitative Discrimi- 
 nations, as contrasted with Plurimorphic 
 Limitation. Unlmoephic Configuration, 
 the Primary and General Outline of Ob- 
 jects, as differing from Plurimorphic 
 Configuration, the Minute Configuration 
 within the panels or interspaces of the Out- 
 line. For example, the Unirnorphic Con- 
 figuration of the Presentation made by an 
 Edifice consists of the Base-Line, the Up- 
 right Lines at the Angles or Edges, the 
 Slant of the Eoof, the Outline of the 
 Grand Openings, the Windows and Doors, 
 etc., the Interspaces being regarded as 
 unifoi-m, or destitute of Morphic Variety ; 
 while the Plurimorphic Configuration re- 
 lates to the Seams between the Blocks or 
 Bricks, between the Clapboards, Shingles, 
 etc., the Lines of Color, of the Fiber, even, 
 of the Materials, etc., which are perceived 
 on closer inspection to variegate the inter- 
 spaces of the Outline, themselves. So, in 
 respect to the Human Body, the Unirnor- 
 phic Configuration consists of the general 
 Contour, of the grand Divisional Lines as 
 the Median Line, (Linea Alba), and the 
 Line of the Girdle, of the Breaks at the 
 Joints, etc. ; and the Plurimorphic Configu- 
 ration consists, on the contrary, of the 
 wrinkles on the Surface, the Light-and- 
 Shade Lines, the Lines of Difference be- 
 tween the Tissues, etc. The Difference is 
 like that between General Anatomy and 
 Minute Anatomy or Histology. Strictly 
 
 and scientifically defined, Unirnorphic Con- 
 figuration holds the same relation to Pluri- 
 morphic Configuration within the Abstrac- 
 tismus, or the total Morphismus of Bein°-, 
 (which they divide between them), as that 
 wiich the Inorganic World (The Inorganis- 
 mus) holds to the Organic World (The Or- 
 ganismus) within the Concretismus, or 
 total Corporismus of Being, (which they 
 in turn divide between them.) See Pluri- 
 morphology, under -Ology, and the rela- 
 tion of Pauski to Fauski, and of Bauski to 
 Vauski, under Psychology (under -Oiogy), 
 and Tikiwa. 
 
 Unimoephology ; see Uni-morphic ; -Ology. 
 
 Unipitnctism ; see -Ism. 
 
 Unism ; see -Ism. 
 
 Unismal ; see -Ismal. 
 
 Unismic ; see -Ismic. 
 
 Unitary, what relates to Unity. 
 
 Unitary Law ; see Law. 
 
 Uniyariant, that which combines an Aspect 
 of Unity on the one hand with an Aspect 
 of Variety on the other. 
 
 Untvariety, the Combination or Combined 
 Besult of Unity and Variety ; the Cardin- 
 ism or hinge-wise relationship of Unity 
 and Variety, or of Sameness and Differ- 
 ence, in The Complex Totality of Being, 
 which is the type of existence in every sphere. 
 Infinite Variety in Unity (or Unity in Va- 
 riety), of which the least, lowest, most simple, 
 elementary and allAnclusive instance is the 
 Cardination of Unism and Dosm in the 
 Composite Trtnism of all reality ; see 
 these terms under -Ism, and t. 203-3. See 
 also Cardinism, Pivoto-Integralism, under 
 -Ism, and Universology, (letter p), under 
 -Ology. Words of this type of structure 
 and meaning (like Univariety) are what is 
 meant by the lacking Third Terms of Ex- 
 isting Languages and habits of thought, 
 (c. 3, t. 226), both our languages and our 
 thoughts having been hitherto simplistic. 
 The words Trinity and Triunity are the 
 best instances of words of this class hereto- 
 fore existing. Alwato will abound in such 
 words, hinged or complex in Meaning and 
 Structure. Simplists, persons whose order 
 of mind or development is Simplistic, 
 (monotypic), are closely related to Simple- 
 to?is, the good old Anglo-Saxon term spon- 
 
VOCABULARY. 
 
 CX1X 
 
 taacously evolved to denote, upon the 
 lower or common plane, the absence of 
 that complexity or inauy-sideness (poly- 
 typism) of mentality which will character- 
 ize pre-eminently the more Highly Differ- 
 entiated Humanity of the Future. The 
 world will take a new degree in its in- 
 tellectual expansion, elevation and power, 
 from the time that its habitual thougths 
 demand the existence of terms of the Un- 
 variant order. Phonetically they will be 
 constituted (Alwali) by the use of the 
 Labial, or Lip-Consonaut-Sounds. The 
 Lowest Savages talk entirely from the 
 
 Throat ; we have arrived at the Middle- 
 mouth, with a slight addition of the Lip- 
 Sounds ; M the Coming Man " will talk, in 
 preponderance at the Lips, and will think 
 in accordance, with the doubleness and 
 pliancy of aspect so, symbolically, implied. 
 
 Untversaloid ; see -On) 
 
 Uxiversism j see -Ism. 
 
 Untversology ; see -Ology. 
 
 Uxiversological ; see -Ological. 
 
 U>~oid ; see -On). 
 
 Unsceentized, not rendered or made scienti- 
 fic or exact. 
 
 Uranology ; see -Ology. 
 
 V. 
 
 Vacuum, Space devoid of any Plenum or 
 Substance contained. 
 
 Variant, having and exhibiting Variety or 
 Differentiation, from the Environment, 
 and as between the Parts, Properties, As- 
 pects and Relations. 
 
 VEGETisM,thePrinciple embodied in and sym- 
 bolized by the Tree, or Plant, or the Vege- 
 table Kingdom at large ; Vegetable Life as 
 distinguished from Animal Life. 
 
 Vertebra, (Latin, plural vertebras), an indi- 
 vidual short bone of the back -bone or ver- 
 tebral column. 
 
 Vertebrate, possessing an interior back- 
 bone. 
 
 Vesicle, a little vessel. 
 
 Vice-versa, (Latin), in the reversed order. 
 
 Vis a teego, (Latin), Compulsion, force from 
 
 behind. 
 Visceri-m ; see -Ism. 
 Yiscerismal ; see -Ismal. 
 Yiscebismic ; see -Ismic. 
 Yiscerismus ; see -Ismus. 
 Vishnu, one of the persons of the Hindoo 
 
 Trinity. 
 Vitelline, pertaining to the Yolk of an Egg. 
 Vocabulary, Dictionary, Glossary. (Latin 
 
 Vocabulum, a "Word.) 
 Volume, Space occupied by any enclosure 
 
 having the Three Dimensions, Length, 
 
 Breadth, Thickth ; the same relatively to 
 
 these three dimensions, which Area is 
 
 relatively to the first two. 
 
 w. 
 
 Wedgism; see -Ism. 
 
 Wisdom, The Supreme Intelligence-Ele- 
 ment of the Mind ; the Counterpart of 
 11 Love,*' — Swedenborg. 
 
 Word, The, the Logos of Plato and St. John, 
 The Scriptures— Swedenborg. 
 
 z. 
 
 Zeroism, The Principle embodied in and 
 symbolized by the mathematical Zero; 
 
 The Spirit of Negativity or Nothing ; see 
 Negatiem. 
 Zunos Logos ; see Koinos Logos. 
 
CHAPTER I. 
 
 GENERAL DISTRIBUTION OF THE SUBJECT. 
 
 Text, Primary Distribution. — Man and the World, the Compound Universe, 
 p. 1. Definition of Universology, 2. Impression and Expression, 6. Considera- 
 tions upon the Division of the External Universe in respect to Time and Space, 6. 
 Nature, Science, and Art, 7. Philosophy, Science, and Religion, 9. Phi- 
 losophy op Integralism, 10. Sentiment, Dogma, Religious Conduct, 15. 
 Mind, Matter, Movement, 1G. Analogies between Philosophy, Religion, etc., 17. 
 Grand Subdivisions of Science, 18. Tendential and Repetitive Correspon. 
 D 1NCE, 19. Comte's Distribution of Sociology, 20. The Ethereal or Spiritual 
 Cosmos, 22. Cosmology, Pneumatology, Anthropology, 22. Typical Table 
 of the Universe, 23. Analogy between the Human Body and Human Society 
 contrasted with Comte's Sociological Distribution, 27. Divergent and Conver- 
 gent Individuality, 29. Warren, Comte, and Fourier contrasted, 30. Their 
 relation to Universology, the Sciento-Philosopliic Revelation of the Law of 
 God, 34. Swedenborg as representative of the Pneumatological Domain ; the 
 Spiritists and Spiritualists, 37. Tendency of Modern Science to the recognition 
 of the Spiritual Constitution of Matter ; Profs. Henry and Loomis ; Reichenbach 
 and Faraday, 33. Hickok, Mill, 39. Universology, the Grand Reconciler of 
 all forms of Thought, as Components of One Compound Truth, the Culmination 
 of God's Revelation and the Harmonizer of Conflicting Systems of Doctrine, 41. 
 General Results of Universology, 44. Morality a Positive Science, 44. Social 
 Integralism ancl Pantarchism, 44. Swedenborg's Grand and Divine Man, 4o. 
 Terminal Conversion into Opposites, 46. 
 
 List of Diagrams. No. 1. Correspondential Relationship between Man ancl the 
 World, p. 3. No. 2. Enlarged and modified view of Diagram No. 1. Typical 
 Tableau of the Universe, 24. 
 
 Commentary. The use of the term Universology explained and justified, p. 2. 
 The Antithetical Repetition of the Lowest in the Highest, 2. Or- 
 dinary Literary Rules transcended by the Higher Laws of Criticism revealed in 
 Universology itself, 4. Indefiniteness of Physiology and Biology and other Sci- 
 entific Designations ; more accurate Designations suggested, 4. Spirit, &c, G. 
 Substitution of the new term, Ecliosophy, for " Positive Science" explained, 9. 
 Explanation of the arrangement of Tables and Diagrams, 11. Logic defined, 12. 
 On Typical Table, 24 Nomenclature of Universology, 26. The Governing 
 Prerogative of the Reason, 85. Use of the word, Inexpugnable, 41. Allusion to 
 the establishment of " The Church Universal/' 43. Typographical freedom exer- 
 cised in the quotations from other authors, 45. 
 
 Annotation. Sociology and Ethics defined ; the Science of Religion, 6. Comte's 
 Objective and Subjective, 21. The Features, Heart, Figure, and Gesture, 23. 
 
2 ANTHEOPOLOGY AND COSMOLOGY. [Ch. I. 
 
 1. The Universe, as concretely embodied, divides most osten- 
 sibly into Man and The Woeld. 
 
 2. The World is a Basis, Pediment, or Footstool ; Man is 
 the Statue, Image or Eidolon erected upon it. 
 
 3. The Science of the whole Universe, I denominate Unt- 
 
 YEESOLOGY. C. 1-9. 
 
 4. The two grand Departments of Universology correspond- 
 ing with Man and the World as Departments of the Universe, 
 I denominate : 1. Antheopology (Gt. Anthropos, Mak*, and 
 
 Commentary, Text 3. 1. The term Universology is liable at once to meet the 
 criticism of Purists in language, on the ground of Hybridity (as from the Latin 
 JJniversum and the Greek Logos). The corresponding word Sociology has, how- 
 ever, completely overcome this objection, and established itself in scientific 
 parlance. The greater intelligibility of Universology over Pantology with non- 
 classical readers has determined me to the use of the term, and the same prin- 
 ciple of decision will be found presiding frequently over my choice of terms ; so 
 much so, perhaps, as to form a feature of the work. This is apart from a philo- 
 sophical defense which might be made of hybridity generally as a means of 
 ultimately ennobling language, instead of corrupting or degrading it. The 
 question is the same as that of the effect of the commingling of all nationalities 
 in the constitution of American Society, as against the older and more " respect- 
 able" idea of guarding the national purity of blood. Each party in all such 
 controversies represents one side of the truth, as will be taught in the Text. 
 
 2. Other criticisms of a similar kind on literary grounds may as well be anti- 
 cipated and forestalled. A very free use will be made throughout the present 
 work, and other works to follow and accompany it, of Capitals and other Typo- 
 graphical Appliances for the emphasis of particular words and phrases. Thia 
 is also, I am well aware, in derogation of the current and common-place literary 
 rules. This system is not adopted, however, through ignorance of those rules, 
 nor without thoroughly considering the relative advantages of abiding by, and 
 of transcending, them. The New Science will itself contain and teach the 
 Principle in accordance with which the decision has been made. 
 
 3. It will show that there are three stages of development in all things, and 
 that the last and highest of these returns to a seeming conformity with the first 
 and lowest stage, but in a new spirit, or with a different purpose : — The Anti- 
 thetical Repetition op the Lowest tn the Highest. 
 
 4. To illustrate. — The Sophomorean or Tyro in literature makes the page glare 
 with capitals and italics, and it may be with exclamation points, to bring out 
 or render salient ideas which he deems important, for no other reason, per- 
 chance, than because they are his, unaware that they may be as well known 
 by others, and perhaps even have been better expressed by thousands. 
 
 5. This is the first literary stage (Unismal, t. 203), and being Natural, it is 
 nevertheless, or rather indeed for that very reason* Vulgar. The avoidance of 
 
Ch. L] 
 
 MOXATsTIIEOPOLOGY— DIAGRAM NO. 1. 
 
 Logos, Discourse) ; and 2. Cosmology (Gr. Cosmos, Would, 
 Logos, Discourse.) 
 
 5. The term Anthropology has been used hitherto in a more 
 restricted sense, so as to apply to the general attributions of 
 the Individual Man, as Phrenology, Temperamentology, Sar- 
 cognomy, etc., excluding the ordinary Sciences of Physiology 
 or Biology upon the one hand, and Sociology on the other. 
 It has not, however, become very fixed in its meaning, and it 
 will be far more appropriate and convenient to apply the term 
 to the entire Science of Man, Individual and Collective. For 
 the restricted meaning heretofore given to the word, I shall 
 employ Monanthropology (Gr. Monos, single or sole, Antliro- 
 pos, man, Logos, discourse), c. 1-5. The following Diagram 
 symbolizes this first Distribution of the Universe into Man and 
 the World. 
 
 Diagram. 1ST o . 1. 
 
 this vulgarity then leads, by reaction, to the second stage (Duismal, t. 203), which 
 reproves and chastens the exuberance of the youthful folly. This goes in turn 
 ultimately to the opposite extreme of prohibiting the necessary and proper use 
 of the "Mechanics of Literature," as extra aids in the expression of our ideas. 
 
 6 The equally natural and proper revolt against this tyranny of classic pro- 
 priety conducts to the third stage (Trinismal,t.203),whichisthat of the literary 
 independence of the ripened and thorough scholarship which is able appro- 
 
4 THE LOGICAL OEEEE AND THE NATUEAL OEDEB. [Or. I 
 
 6. When we say Man and World, mentioning Man first and 
 World afterwards, we proceed in thought outward and down- 
 ward to the Body, and thence to the Earth as representative 
 of the more exterior World. This is the Logical or Ideal 
 Oedee. When we say the World and Man, we proceed, on the 
 contrary, upwards and as it were inwardly to the Body, and 
 thence to the Head of the Man, which is the seat of the Mind ; 
 
 priately to judge of the conformity of the means employed to the relative 
 intrinsic importance of the ideas to be represented. 
 
 7. In the presentation of an entirely new Science, where often the whole force 
 of a Principle or Radical Thought may depend upon the right emphasis, not of one 
 but of several parts of the sentence, everything is exceptional and peculiar, and 
 the law of propriety must be sought, not in the current rules of dilettantism in 
 literature, but in the nature of the subject itself, and in a judicious considera- 
 tion of the best means of aiding in every way the clear presentation of ideas 
 which may be found sometimes sufficiently difficult, even whan we have availed 
 ourselves of all the helps with which the diversity of types can furnish us. 
 
 8. The criticism, I venture to affirm, will not be made by those who have 
 mastered the subjects about to be treated of, who will, on the contrary, be 
 grateful for every increased facility in overcoming the intrinsic difficulties. It 
 will be made by those only who criticise oy anticipation, and who meeting some- 
 thing which they have been in the habit of condemning — and rightly enough 
 ordinarily — will not in the first instance discriminate with sufficient accuracy 
 the true principles of the j^hilosophy of style, which should be in strict con- 
 formity with the exigencies of the subject. 
 
 9. Universology teaches the Laws of Criticism, and until these are known, it 
 submits itself, only in a very partial sense, to those Empirical Eules which are 
 frequently only substitutes for Principles which at the time are unknown. 
 
 Commentary, t. o. 1. The term Physiology is employed in the Text in the 
 larger sense of that term, — General Biology chiefly in its material aspects, or the 
 Science of the human body sj:>e cine ally, and then, by extension, that of all organ- 
 ized bodies whatsoever. When, on the contrary, we say Anatomy, Physiology, 
 etc., enumerating the several branches of Medical Science, we use the term 
 Physiology in a minor sense, for in the larger sense Anatomy itself is a branch 
 of Physiology. Great confusion exists in the naming of the Sciences from 
 this and similar variety and contradiction in the extension of the meaning of 
 terms. We shall meet with this confusion in other instances where it will be 
 noticed, and so far as may be, rectified, by the suggestion of better Scientific 
 designations. It may be well to adopt the terms — Macro-Physiology (Gr. 
 Malcros, gkeat, Pnusis, nature, Logos, discoubse), for the larger aspect of 
 Physiology, and Micro-Physiology (Gr. MiTcros, small, etc.) for the minor 
 aspect. The distinction may, however, be dropped when from the context the 
 ambiguity is unimportant or does not occur. 
 
 2. The other term coupled in the Text with Physiology (Macro-Physiology) 
 
Cn. I.] AVERAGE MEA^ T IXG OF UNIVERSE. 5 
 
 and as Man comes up out of the Earth by his natural genesis, 
 or by his historical development in Time, this Ascending Order 
 is denominated the Natural, and sometimes also the His- 
 torical Order. (See Diagram No. 1.) 
 
 7. But ordinarily we do not so much intend by the term Uni- 
 verse, Man and the World as objects, or such as they are in 
 themselves ; but rather it is the Aggregate of the Experience, 
 
 is Biology (Gr. Bios, life, and Logos, discourse). Unfortunately this term lias 
 also been popularly applied to a mere branch of " Animal Magnetism" — the 
 transfer of certain life-forces from one individual to another — which has also 
 been called Psychology, and for which Mr. Braid has furnished the unexcep- 
 tionable term, Hypnotism. Apart from the unpleasantness of this association 
 and the duplexity of meaning, the term Biology would be preferable to stand 
 in the Text alone, as its meaning may then be so extended as to include the 
 jmenomena of Mind as well as those of the Body. This would be precisely the 
 nature of the term needed to be brought into a Trigrade Scale along with 
 Monanthropology and Sociology. The distribution would then stand as 
 follows : 
 
 ( 3. Sociology, Science of Collective Humanity. 
 Anthropology -I 2. Monanthropology (Phrenology, etc., t. 5). 
 
 ( 1. Biology (extended from Man down to Animals and 
 Vegetables.) 
 
 3. This distribution is then cut across by the relation of these Sciences to the 
 abstract Bases, Matter and Mind, respectively. Thus Biology subdivides into 
 
 1. Macro-Physiology, covering the material aspect of organized objects as 
 based upon their anatomy and physical function : this, when restricted to 
 Man, is Anthropo-Corporology (Gr. Antliropos, man, Lat. Corpus, body) ; and 
 
 2. Psychology (Gr. Psyche, the soul, Logos, discourse), or Anthropo-Mentology, 
 the Science of the Human Mind (Lat. Mens, mind). Monanthropology and 
 Sociology might then undergo similar subdivisions based upon their Corporeal 
 and Mental aspects respectively. Instead of Psychology the term Mentology is 
 preferable for the larger and universal consideration of Mind, as contrasted 
 with all material considerations (Materiology). It is this discrimination which 
 strikes through the three domains of Biology, Monanthropology and Sociology. 
 
 4. Monanthropology, on the one hand a Transition or Connecting Link be- 
 tween Biology and Sociology, is then, on the other hand, a Transition also be- 
 tween Anthropo-Corporology and Anthropo-Mentology. Phrenology, for 
 instance, a branch of Monanthropology, receives its name from the Greek word 
 which denotes the Brain, which is a part of the Body, while it deals pre- 
 dominantly with the consideration of the Mental Characteristics. 
 
 5. Ethics, or the Science of Morality, relates to the Individual Man in Society, 
 or in his relations to life. It is therefore in a sense a branch of Sociology. 
 More properly, it is a Transition or Connecting Link between Monanthropology 
 and Sociology, a. 1-3. 
 
6 AGGREGATE MEANING; TIME AND SPACE. [Ch. I. 
 
 Knowledge and Use which we have of them in the Mind, which 
 we mean "by the term. The Universe is therefore, in some 
 sense, different for each one of us ; "by a general mental 
 average, however, of the numerous individual conceptions, we 
 come to consider it as one. 
 
 8. The Universe may be again denned, therefore, as the 
 Aggregate of the Impressions which the External World 
 makes upon the Human Mind, and of the Eeactions of the 
 Mind ; first upon those Impressions, to recast them into the 
 forms of Tliought; and then, ulteriorly, upon the same Ex- 
 ternal World which originally produced the Impressions, to 
 reproject them, modified, in the actions of the body and in the 
 products of these, as the means of Use and Beauty. 
 
 9. Time and Space are the joint field and negative ground 
 for the display of the objects and facts which constitute the 
 External Universe, c. 1-8. 
 
 Commentary, t. 9, 1. There is a semi-scientific distribution of all the 
 
 Contents of the Universe based upon the twofold character of the Negative 
 
 Ground of Being, namely, as Time and Space respectively. [over. 
 
 Annotation, c. o, t. 5, 0. M. 1. that term. In this latter sense it em- 
 Ethics is the Science of the Individual in braces all of those higher ideas of the 
 respect to his Relations to others in So- Reorganization or the Reconstruction of 
 ciety. Sociologyis the Science of Society as Society, which constitute the burden of 
 such, that is to say, as an Organismus Socialism. It covers the whole ground 
 constituted of Individuals and of the of Rights and Duties in the Domestic, 
 Grand Complex of their Relations, but Industrial, and Civic Aspects of our Rela- 
 differing from the Individual as the whole tions in Society, in so far as these are not 
 differs from the parts. More strictly de- made a special domain either of Morality 
 fined, Ethics is the Science of Human or Religion. 
 
 Conduct as regulated by the sense in our- 3. The regulation of Individual Con- 
 selves of Duty towards other Individuals duct with respect to the duties which the 
 in Society, but in that sense only in Individual Man owes to God as the Cen- 
 which the forum for the decision of the tre or Pivot of the Unifying Sentiment 
 questions involved in the idea of Duty is of Adoration or Worship belongs neither 
 still the Individual Conscience, and not to Morality merely, presided over by the 
 an External Tribunal. Science of Ethics, nor to the proper dc- 
 
 2. Sociology includes therefore, Poli- main of Sociology at large. It pertains, 
 
 tics, or the Science of Government as well on the contrary, to Religion properly so 
 
 as' Political and Social Economy and Ju- called; and the Theological Grounds 
 
 risprudence, and also extends to and in- upon which that duty is based may be 
 
 eludes The Proper Science of Organ- properly denominated, the Science of 
 
 IZA.TI0N, in the highest application of Religion. 
 
Ca. I] NATUKE, SCIENCE AXD AET. 7 
 
 10. The first crude Impressions which the world makes 
 upon the mind furnish substantially the conception which we 
 denominate Nature. The speculations which we institute 
 and entertain concerning them, in the Forms of Thought, are, 
 in the first instance, mere speculations ; lout when verified and 
 
 2. All the preceding views of Man relate to him as a citizen or denizen of 
 this present life-scene, while yet the almost universal Faith of Mankind has 
 ever pointed to another existence after death, which is called Spiritual. All 
 that relates to this present life is then called Temporal, and holds a relation to 
 Time, as the word indicates (Lat. tempus, time), as Spiritual Existence holds a 
 similar relation to Space, or the Spheres, or the Atmosphere. 
 
 3. More readily and popularly, Spiritual Existence will be recognized as 
 having relation to Eternity, the counterpart of Time in another sense which 
 still comes back, as it were, to the idea of Space ; for the infinity of Time which 
 makes up Eternity, ceases by its exhaustion of the idea of change, or progres- 
 sion, to be apprehended as Time ; and can therefore only be apprehended — if we 
 can hold fast to that abstruse and difficult idea — as Time solidified in - Space, 
 or in the language of Scripture, " Eternal in the Heavens." It is the intuition 
 of this conception which has led to the adoption of the term Solid aeity, to 
 express the idea of the whole Universe, or any given Domain of Being, in respect 
 to its Static condition, and its consequent occupation of Space. To this T the term 
 Continuity is opposed, for the idea of the Hfotic condition and the consequent 
 occupation of Time. The Solidarity and Continuity of any sphere of Thought 
 or domain of Things are thus equivalent to the Space and Time Determinations, 
 respectively, of the matter in question, whatsoever it be. For the former of 
 these terms I am indebted to Fourier, and for the latter to Comte. 
 
 4. The question of the immortality of the Soul, or the survivorship of man 
 after death, has hitherto received but little elucidation from Science, and still 
 remains almost wholly within the domain of Faith merely ; except with the 
 modern Spiritualists, whose investigations have not as yet been invested with 
 the rank of Science in the estimation of the scientific world properly so called. 
 A flood of light upon the subject may at least be hoped for ulteriorly in the 
 direction of Universological investigations ; but without too much promise of 
 immediate satisfactory results in this difficult field of examination, I may, with- 
 out fear of discredit, claim that any domain of thought and speculation is, in a 
 sense, a proper domain of Science ; since the search even after a Scientific 
 Method adequate to the investigation, invests it with that character. I shall 
 not therefore hesitate from the first to include Pneumatology, or the Science of 
 Spirit-Life, among the Grand Sciences of Man, at least in the sense of a legiti- 
 mate domain for the effort to establish a science, a domain which has always 
 received more largely, perhaps, than any other, the attention of the discursive 
 human intelligence. 
 
 5. The whole Science of Man, as related to this life, may then be characterized 
 as Temporology, or Human Temporology, and that of the residence of man in 
 
8 THREE-FOLD GRAND DIVISION OF THE UNIVERSE. [Ch. I. 
 
 systematized,, they become Knowledge, culminating in Science. 
 The ulterior reactions of the Mind upon the Exterior World, 
 through 1. the Bodily Activities ; 2. the Creations or Pro- 
 ducts of those Activities ; and 3. the Modifications of the 
 Exterior World accompanying them, correspond with what is 
 called Art, in the most extended meaning of that term ; a 
 meaning for which Practical Philosophy is sometimes em- 
 ployed as the more comprehensive and appropriate term. 
 
 11. Nature, Science and Art are thus, representatively, a 
 threefold Grand Distribution of the Universe. 
 
 the Spheres, whether superior or inferior to the earth-life, or on the earth-level, 
 might then be denominated Spaceology, or Human Spaceology, (or Ex-Space- 
 ology,) from the relation above intimated, -which this idea holds to the Domain 
 of Space. (Pronounce Spa-ce-ology.) 
 
 6. It may also be at times a convenient discrimination to speak of all the 
 views of the Science of Man which relate to the Individual, and whether in 
 respect to this or any other life, as Individuology, opposing it to the Science of 
 Sociology, whether conceived of as here upon the Earth or in the Spheres, 
 
 7. There is still another important Universal Discrimination in Nature closely 
 allied to the Spaceal and Temporal one just described, but one which is so dis- 
 tinct as to require a slight degree of attention at this point, and ultimately to 
 require a very large degree of it. This is the difference between Light and 
 Shade, or again between Day and Night ; these states resting upon the question 
 whether a given side of a planet or world is illuminated, or is thrown into the 
 shade. This difference stands also analogously related to Life, as the Analogue 
 of Light ; and to Death, as the Analogue of Darkness or Shade. These last two 
 states of existence come back obviously into a close relationship with the ideas 
 expressed by the terms Spiritual and Temporal, drawn from Space and Time ; 
 but with an important difference : Spiritual Things are considered from the 
 religious point of view, as that which is truly living, and Temporal Things as a 
 sort of prolonged dying. 
 
 8. Light, as associated with the Brow and the Eye, and with Form as seen, 
 coincides with the meaning of the term Ideal (Or. Eiclos, form, and Eido, I see); 
 and Space, as the container of the Atmosphere (Pneuma, Spirit, Air), is simi- 
 larly related to the term Spiritual. Ideal and Spiritual are often regarded as 
 almost synonymous ; both are opposed to Material. Spiritual is not, however, 
 primitively related to the Brow and Eye, but to the Chest or Thorax, whence 
 the breath proceeds. Spirit is from the Latin Spiro, I breathe. The relation 
 between Ideal and Spiritual results therefore from a relation between the Brow 
 and the Chest, both of which are thrown forward into the Light — and are pro- 
 minent in Space. Shade is associated with the Obscure or Doubtful, as the true 
 and direct opposite of Ideal (Bright, Glorious) ; as Time is with Temporal the 
 
Ch. L] secoxdaky tkeee-fold division. m 9 
 
 12. The Speculations of the Human Mind respecting the 
 Universe, in so far as they rise to the dignity of System, and 
 are not merely chaotic, are again susceptible of a threefold 
 division, relating to that which precedes, but somewhat modi- 
 fied from it. The three Subdivisions of this Order are 1. Phi- 
 losophy, 2. Echosophy (Positive Science), 3. Practical 
 Philosophy (including Art, Government and Belig ion.) c. 1-3. 
 
 13. Philosophy, from its generalizing character, similar to 
 First Impressions from the Exterior World, is allied with 
 Nature ; Echosophy, as the Spirit of Particular Investiga- 
 tion, is allied with Science ; and Practical Philosophy, as 
 the Spirit of Doing, is allied with Art. The simplicity of these 
 alliances is, however, disturbed by the fact that Philosophy 
 
 direct opposite of Spiritual; (Spacic, pertainining to " The Spheres," Atmo- 
 spheric). 
 
 Commentary, 1. 12, 1. The term Positive Science is employed to designate 
 all systematic knowledge of the kind which has been verified after the rigorous 
 methods of Close Observation, Experiment, or Demonstration, which characterize 
 Science as differing from mere Speculation, Intuitional Beliefs, Hypotheses, mere 
 Theory, or any of the less certain or less intellectual methods of knowing or half- 
 knowing. Philosophy begins with Speculations of a less exact character, while 
 they are correspondingly more broad or universal, and become more and more 
 scientific or positive at the conclusion of its career, at which it undergoes a 
 change — A Terminal Conversion into Opposites (t. 83), and becomes what 
 may be appropriately denominated Sciento-Philosophy, which is then the 
 fountain-head of all the Sciences. 
 
 2. The terms "Positive," " Positivist," and "Positivism" have been, how- 
 ever, appropriated by Auguste Comte, and applied to the System of " Philo- 
 sophy" and " Religion" founded by him, based on the ideas of Positive Science, 
 but containing many things to which scientific men generally do not choose to 
 be committed. Herbert Spencer, for example, has felt compelled to free him- 
 self from the imputation of being a disciple of Comte, while yet he claims to 
 be a Positivist in the primitive or ansectarian use of the term. (1). 
 
 3. To avoid the embarrassment resulting from the doubleness of the meaning 
 of these terms, I suggest and shall employ for the primitive meaning of Positive 
 Science, the new term Echosophy, from the Greek echein, to have, and 
 sopliia, wisdom or knowledge. This will contrast very favorably with Phi- 
 losophy, from philein, to love, and sop/tia, wisdom, the modest name by which 
 the early Philosophers chose to designate their devotion to and search after 
 truth. 
 
 1. The Classification of the Sciences, to which are added reasons for dissenting from the Philosophy 
 of M. Comte, by Herbert Spencer. 
 
 9 
 
10 m PHILOSOPHY OP PNTEGBALISM. [Ch. I. 
 
 seeks to go bade of and, in that sense, below and beyond 
 ^Nature, to the region of Substance and Cause, as the funda- 
 mentum or background of Mature ; or that from which it pro- 
 ceeds. Philosophy in this sense, therefore — and the term is 
 most frequently so applied — is related to, and is synonymous 
 with Metaphysic(s), (Gr. Meta, beyond, and Phusis, Natuke). 
 In so far, on the contrary, as Philosophy remains in direct 
 contact with Nature — a wholly different kind of speculation — 
 it is known as Natueal Philosophy. It is then simply a 
 generalized aspect of Positive Science. 
 
 14. Science proper, as both Positive and Exact, speculates 
 and definitely learns concerning the Laws and Phenomena of 
 Actual Being. It intervenes between Nature, or the Domain 
 of Natural Philosophy which is its base, and Action or Art, 
 the Domain of Practical Philosophy, which, as stated above, 
 is projected from Nature and Science. The Philosophy op 
 Integralism, wliich will be introduced in the present work, 
 includes and co-ordinates all of these departments of the Spe- 
 culative Scope of the Human Mind. 
 
 15. Practical Philosophy, however, — the larger or more 
 inclusive term than Art, (as this term is usually employed), 
 relates to all Doing, or to the Execution of Projects of all 
 kinds, but more especially to Government and the Grand 
 Administrative Affairs of Mankind. The following Table will 
 illustrate, with some enlargement of detail, the preceding dis- 
 tributions. (For references to the Commentary see Table.) 
 
 Commentary, t. 15. I. Philosophy tends, as its first Drift, towards the 
 consideration of the Unity of the Universe, To Een (The One) of the ancient 
 Greek Philosophers ; although in its progress it finds itself compelled to divide 
 into branches. Echosophy (Positive Science) tends, in the first instance, on 
 the contrary, to the investigation of the particular cases of existence, or what 
 Bacon denominates Instances. Its primary Drift is therefore towards Specializa- 
 tion, or the division of the Universe into separate and numerous domains ; 
 although it was from the first destined to end in the discovery of a Unitary 
 System of Nature. It is these first and characteristic Drifts of Philosophy and 
 Echosophy respectively, which are indicated by the terms Singuloid and Plu- 
 raloid in the Table. "We instinctively say most frequently, Substance and 
 Cause, giving to these words the form of the Singular Number, when speaking 
 
Ch. L] 
 
 TABLE NO. L AND ABSTRACT OF TABLE. 
 
 11 
 
 TAB3L.K 1. 
 
 5 
 
 M 
 
 H 
 
 II 
 
 S3 
 
 3. Religion. 
 
 II. Pluraloid 
 
 or Multifarious 
 Aspect of the 
 Universe. 
 
 ECIIOSOPHY. 
 C. 1-2. 
 
 3. ART.- MOVEMENT — PRAC 
 TJLUAL PHILOSOPHY 
 
 2. SCIENCE. 
 
 2. Government. 
 
 /™.;7^-!2. Fine Art. 
 (proper)] L Artizauism . 
 
 3. Skill and Applied Science (in the Arts). 
 — Scientilic Method included. 
 
 3. Mathematics. 
 
 2. Exact Science 
 
 1. Natural Science 
 
 fcJ 
 
 C 
 
 J. Singnloid 
 
 Aspect of the 
 Universe. 
 
 PHILOSOPHY, 
 c. 1-2. 
 
 Analogic. 
 Logic, c. 7-11. 
 
 Animal. 
 
 Vegetable. 
 
 Mineral. 
 
 i 
 
 Sub-Nature— Ultra Nature 
 (Metaphysics) — as Basis 
 
 1. NATURE-NATURAL PHILOSOPHY— Somatology, etc. 
 
 3. Arto-Philosophy. 
 
 (Spirit of Movement.) 
 Sciento-Philosopu y , 
 (Spirit of Science.) 
 
 NATCRO-METAPnYSIC, 
 
 (Spirit of Nature.) c. 3-6. 
 
 16. An abstract of the preceding Table may "be made from 
 the Beginning, the Middle, and the End of it ; as follows : 
 
 3. Religion. 
 2. Science. 
 1. Philosophy. 
 
 of the Subject-matter of Philosophy; as, on the contrary, we' say most fre- 
 quently, Laws and Phenomena, in the Plural Form, when speaking of the 
 Subject-matter of the Sciences. 
 
 2. The term Uni-variant denotes the Integration of these two phases of 
 development — the Pluraloid combined with the Singuloid. Integral is a still 
 larger word, meaning that which relates to all the aspects of a subject collec- 
 tively or distributively considered ; or Uni-variantly, as between these two ; that 
 is to say, the Distributive and the Collective aspects conjointly. 
 
 3. It may be observed here, once for all, that throughout the present work 
 and other related works the Tabular Matter will require, as the rule, to be read 
 from lelow upwards, as the Numbers at the side of the page will indicate. 
 If the order is at any time reversed, the reversal will then be indicated by a 
 similar reversal in the order of the Numbers, so that they will then read from 
 above downwards. 
 
 4. This arrangement is important as corresponding with, and indicating the 
 fact, that the Principles at the bottom of each Table are a Foundation upon 
 which those higher up in the Table arise as an Edifice. This will become ob- 
 vious in the progress of the work. 
 
 5. The Tables and Diagrams will also have Head-Numbers throughout, as a 
 means of more easy and definite reference. 
 
 6. Matter which simply falls into numbered paragraphs, will not for that 
 reason be regarded as Tabular. 
 
 7. Logic, in the sense of " Formal" or School, or Syllogistic Logic, might also 
 
12 KELIGIO^ ; THEOLOGY ; CEEED. [Ch. I. 
 
 17. Religion is, so to speak, the pure product or essence of 
 all knowing, arrived at in part "by anticipation, or in advance 
 of PhilosopMc and Scientific Methods, through Inspiration, 
 Revelation and the deepest use of the Subjective Intuitions of 
 the Soul ; awaiting, however, all the possible accumulation of 
 Knowledges from Philosophy and Science in order to its own 
 ultimate perfection and the attainment of its own highest re- 
 sults. The purport of Religion is to unite the Individual Soul 
 of Man with God, conceived of as the Spiritual Centre of all 
 Being, and through that central conjunction to bring the Indi- 
 vidual into true relations with all other Individuals, and so 
 with Human Society, and with the Universe at large. Theo- 
 logy, or the Science of God in so far as He may be known, 
 (Gr. Tlieos, God, and Logos, discoukse), is therefore the Central 
 Scientific Aspect or Department of Religion. Around this 
 there is gathered a body of Doctrines, or a Creed ; and this 
 Creed or Faith corresponds with, echoes, or answers to, or re- 
 peats Knowledge or Science, as this last occurs within the 
 Larger Distributions of the Universe above given. This will 
 be shown in what follows. 
 
 18. Philosophy, while it covers the same ground as Science, 
 
 with propriety be denominated Catalogic (Gr. Kata downwaed, lower, and 
 Logos) ; as contrasted with Analogic (Gr. Ana, upward, higher, and Logos)— the 
 Lower and the Higher Logic respectively. Logic might then remain in a sort 
 of fortunate Ambiguity, applicable to both, as the genus of which they are 
 species. The ground of the distinction between Analogic and Catalogic will 
 be shown later in the present work (t.S 21), and more fully still, elsewhere. 
 Under the present suggestion, the following arrangement replaces that in the 
 Table. 
 
 T . (2. Analogic. 
 Logic. < . _, . _ . 
 d ( 1. Catalogic. 
 
 8. Or, finally, the term Pantologic (Gr. Pan, Pantos, all, and Logos) might be 
 substituted for Logic in the Universal or Generic sense. John Stuart Mill has 
 recently well vindicated the claim of Logic to mean more than Syllogistic Logic 
 (Catalogic) ; he has shown that this More and Higher is identical in Principle 
 with Induction, and this in turn with Analogy (Analogic) (1). It is surprising, 
 \ however, that, along with Comte, he despairs of discovering any Unity of Law 
 {between all the Domains of Being, Matter and Mind, for instance (2). I appre- 
 
 (1) Examination of Sir Wm. Hamilton's Philosophy, VoL II. pp. 159-65. (2) Ibid. YoL VI. pp. 85-6. 
 
Ch. I.] PHILOSOPHY AXD SCIENCE. 13 
 
 that is to say, while it considers the Whole Universe, or the 
 Totality of Being, concerns itself, nevertheless, in prepon- 
 derance, or more especially, with Mind ; so that Metaphy- 
 sics, which is the other name for Philosophy, signifies prac- 
 tically, or most frequently, no more than Mental PJiilosopJcy. 
 19. Sciexce, on the other hand, while it claims to include 
 the whole Universe within its field or domain ; — while even, in 
 theory, it recognizes Material and Mental Science, respect- 
 ively, as the two equal halves of that domain, — devotes itself, 
 nevertheless, "by a natural tendency, in sucli immense pre- 
 
 hend that it will not be long before, by one of those great Transitions, Bew!u~ 
 tions, or Terminal Conversions, which he indicates (1), it will come to be regarded 
 as "Inconceivable" that there should not exist such a Unity; or that Absolute 
 Law or The Universal Logic should be different according to the different Do- 
 mains ; or should depend, in other words — otherwise than as Applied Science 
 always depends upon the corresponding Pure Science — upon the accident of 
 the Domain in which it may chance to be found operating, somewhat as if 
 Gravity were one thing at the Earth, a different thing at Jupiter, etc. Instead 
 of the definitive triumph of Bacon over Descartes (2), an Integral Philosophy 
 must be the reconciliation of Bacon with Descartes. 
 
 9. Under the preceding suggestion the bolder readjustment of the whole Do- 
 main of Abstract and Exact Science would then stand as follows : 
 
 3. The Logic of Mathematics or The Metaphysics 
 
 of Mathematics. 
 2. Mathematics. * 
 
 A t^ (2. Analogic. 
 
 1. PANTOLOGIC < . n i. t • 
 
 ( 1. Catalogic. 
 
 10. The last and highest of these— the Metaphysics of Mathematics— is then 
 the Applied Pantologic, but still within the Abstract Domain, that is to say, it 
 is applied to The Mathematics. Professor Davies has a work entitled ''The 
 Logic of Mathematics." Mr. Mill refers us (3) to De Morgan's Algebra for 
 what may be regarded as a contribution to this Science ; but of the full and 
 enlarged meaning of this name— the Logic or the Metaphysics of the Mathematics 
 —the whole scope and drift of the present work will furnish the best and only 
 illustration— and especially the Third and Fourth Chapters. 
 
 11. I have allowed the simpler distribution of Exact Science to stand in the 
 Table of the Text, because, while in a sense accurate, it is more properly tran- 
 sitional from existing ideas ;— Logic and Mathematic being the two Sciences, 
 which Spencer, the latest Classifier of the Sciences, has assigned to the Abstract 
 Domain. 
 
 (1) Examination of Sir Win. Hamilton's Philosophy, Vol I. pp. 81^5. (■) Ibid. Vol II. pp 3:S-31. 
 
 (3) Ibid. Vol. II. p. £53. 
 
14 RELIGION, THEOLOGY, KNOWLEDGE. [Ch. I. 
 
 ponderance to the investigation of the External Material Uni- 
 verse, that it is as intimately and as rightly associated with 
 Matter and materialistic tendency, as Philosophy is with 
 Mikd and purely ideal speculations. 
 
 20. Religion, again, covers the same ground; that is to 
 say, it embraces, in its own way, the total Universe, and 
 strives even to go "beyond the Universe, — inasmuch as it limits 
 the meaning of the term by excluding the Divine Being, — 
 and to hold in its embrace the conception of God as a Being 
 who transcends the Universe, and is, so to speak, above 
 and apart from it, while yet within it by relation, as its 
 Centre and Source. For the existence of such a Being, the 
 appeal is made in part by Religion to Philosophy and Science ; 
 or to reasonings which tend to conduct the mind to this infer- 
 ence or result ; and in part to Faith or Primitive Belief ; or, in 
 other words, it rests this part of the claim upon a direct appeal 
 to the Intuition. The Knoioledge-Dommn of Religion is 
 therefore tacitly admitted to be imperfect, — as Knowledge ; 
 whence it is denominated Dogma, Doctrine, Creed or Faith, — 
 and not Knowledge, except in the composition of the word 
 Theology above noticed, (t. 17.) The time is indeed prophesied 
 of, in the Scriptures, when Faith shall be superseded by a more 
 perfect Revelation of Truth. ' ' Faith is the substance of things 
 hoped for, the evidence of things not seen." (1) " For now we 
 see through a glass darkly ; but then face to face ; now I know 
 in part ; but then I shall know even as I am known." (2) 
 " For we know in part, and we prophesy in part. But when 
 that which is perfect is come, then that which is in part shall 
 be done away." (3). 
 
 21. Still, while speaking within the Domain of Religion, 
 and with reference to the subdivisions of that Domain, it is 
 the Doctrine or Faith of the Church which stands representa- 
 tively for Knowledge or Science. Religion rests fundament- 
 ally upon the Instincts and Intuitions of the Human Soul, 
 
 (1) Heb. xi. 1. (2) 1 Cor. xiv. 12. (3) 1 Cor. xiii. 9, 10. 
 
Ch. I.] RELIGION DISTRIBUTED. 15 
 
 along with the "belief in Existence and our other fundamental 
 beliefs ; — subject like them to immense transmutations in 
 the forms of its development through the Feelings, the Intel- 
 lect, and the Life. These Instincts and Intuitions, in their un- 
 differentiated Mass, are the Common Consciousness of the 
 Mind. In so far as this offers a ground for the Superstructure 
 of Religion, let us call it Tiie Religious Instinctual Basis. 
 
 22. Above this Instinctual Basis, Religion undergoes a 
 three-fold distribution, as follows : 
 
 1. The Sentiment or Feeling of Religion; "the love 
 of God shed abroad in the Heart," prompting to Worship, 
 and to the performance of Deeds of Charity towards men. 
 
 2. The Dogma, Doctrine or Creed, semi-scientific and 
 semi-credensive or faith-giving. Considered in its most Sci- 
 entific Aspect, this is Theology. Otherwise, it is the Faith 
 and the Hope which are associated with Charity in the Chris- 
 tian Trio of the Leading Virtues. 
 
 3. Action, or Religious Conduct. 
 
 23. This last subdivides as follows, into 
 
 1. Worship ; the External manifestation, by acts, symbols 
 and vocal expression, of the Interior Sentiment or Emotion. 
 With these are coupled the Exposition of the Faith, or Preach- 
 ing, Exhortation and Homily, or appeals to the higher moral 
 sense ; and pre-eminently Prayer, or the Invocation of Bless- 
 ings, especially of the Influx from God of the Spirit of Unity 
 with Him. Prayer is the utterance of the Desire of the Soul. 
 These are, collectively, the External Service or Cultus, the 
 maintenance of which in Society is preserved in the Church, 
 and is usually entrusted to a special order of men called the 
 Priesthood. 
 
 2. The Religious Life ; the Daily Walk and Conversa- 
 tion ; the practical outworking of that which is symbolized 
 and invoked in the worship. 
 
 24. Religion thus ullimates itself 'in the Life, which is the 
 grand or final form of Individual and Social Action or Move- 
 
16 PARALLEL SCALES OF ELEMENTS. [Ch. L 
 
 ment. Eeligion has, therefore, the same repeiitory relation- 
 ship or Correspondence with Movement, by the preponder- 
 ance of its meaning, which Philosophy has with Mind, and 
 Science with Mattes, — as indicated by the Decussating lines 
 in the Table below, in which these Correspondences are ap- 
 propriately exhibited. 
 
 TABLE 2. 
 
 1. Abstract Constituent 2. Corresponding Systems of Human 
 
 Entities of the Universe. Relationship to Universal Being. 
 
 3. Movement. 3. Eeligion. 
 
 2. Mind. ^3?^ 2 - SciE]ST ce. 
 
 1. Matter ^~^ 1. Philosophy (Metaph. Psych.) 
 
 (t. 30.) 
 
 25. It will also be perceived, by recurring to the Subdivi- 
 sions of Eeligion above made, that they precisely accord with 
 the Fundamental Subdivisions of the Mind (in Philosophy) as 
 established by the Metaphysicians, Kant, Sir William Hamil- 
 ton, etc., namely, into 1. Feeling, 2. Knowing, 3. Cona- 
 tion ; and also that both of these answering series of Sub- 
 divisions, — within the Domain of Eeligion and that of Meta- 
 physical Psychology respectively, — are no other than echoes 
 of the Primitive Distribution of the Constituent Entities of the 
 Universe, as exhibited in the above Table, namely, into 
 1. Mattee, 2. Mind, 3. Movement. Tlie same is true of the 
 Subdivisions of Science, which is intermediate between Reli- 
 gion and Metaphysical Philosophy. (Table 3, t. 27.) 
 
 26. Mattee repeats, echoes, or corresponds, more abstractly, 
 to the Woeld, as a Concrete Factor, and the Material Basis 
 of the Total Universe. Mind repeats, echoes, or corresponds 
 abstractly, to Man, as the remaining Concrete Factor, and the 
 Intelligent Inhabitant of the same Universe. Movement is 
 the Motic and Time-Filling Eesultant or Product of the two 
 Factors, Abstract or Concrete ; and is allowed, for its vital 
 supremacy, to stand in the Scale in preference over Existence., 
 
Ch. L] PARALLEL SCALES — ANALOGY. 17 
 
 which is the Static and Space-Filling Resultant or Product 
 of the same set of Factors or Constituents. Existence and 
 Movement are Static and Motic respectively, and have cor- 
 responding relationship to Space and to Time. They are the 
 Solid aeity and the Continuity of the Universe respectively. 
 
 (c. 3, t. 9). 
 
 27. The Subdivisions of Philosophy, Science and Religion, 
 and the parallelism of these several Subdivisional Series with 
 the Primitive Distribution of the Factors or Constituent Ele- 
 ments of the Universe at Large, may be tabulated and strik- 
 ingly exhibited, as follows : 
 
 T^BLE 3. 
 
 1. 2. 3. 
 
 CONSTITUENT PHILOSOPHY SCIENCE. EELIGION (Art 
 
 ENTITIES. (Nature). of Life). 
 
 , a Ty ;i] f -■ Exccu- f 2. Religious 
 
 \3. MOVEMENT (Ex- 3 Conation j / -V 3. Applied ' tiag. 3. Con- J Life. 
 
 I istence). ' ' Science j 1. Design- duct j 1. Worship, 
 
 \ l ing. |^ (Prayer). 
 
 1 2. MIND (Man). 2. Knowing. 2. Exact 2. Dogma, (Doctrine, 
 
 Science. Faith, Creed). 
 
 1. MATTER (World). 1. Feeling. 1. Natural 1. Sentiment, "Vital 
 
 Science. Piety."' 
 
 OOcJ 
 
 1= r 1. 2. 3. 
 
 C ^ AGGBEGATE WORLD THE COMMON CONSCIOUS- SOMATOLOGY. GrEN- InST. RELIGIOUS BA« 
 
 §§-{ OF SUUSTANCES, AtTRI- NESS. CAPACITIES AND EBAL PROPERTIES OF SIS. INTUITIONS. PRI- 
 
 — <*> 1 BUTES AND RELATIONS. POSSIBILITIES. MaTTEB. MITIVE BELIEFS. 
 
 28. The following Table exhibits the Pluraloid or dis- 
 criminated portion of the preceding Table (II. Table 3) in a 
 somewhat condensed form. The Numbering in respect to the 
 First Two of the Three Elements in each Group, — which two 
 are in each case the Factors or Constituents, — is here (in the 
 next Table) reversed, or proceeds from above dowmcards. In 
 other words the Logical, instead of the Natural or Historical 
 Order, is adopted. The Tliird Element of the Group, the Re- 
 sultant or Product, is not affected by this change of order. 
 The Metaphysicians, who are also Logicians, adopt instinct- 
 ively the Logical Order. They speak therefore of 1. Knowing, 
 2. Feeling, 3. Conation, and treat these subjects in this order, 
 —not 1. Feeling, 2. Knowing, 3. Conation. 
 
1. KNOWING, o 
 
 1. Exact Science. rot> 
 
 1. 
 
 o 
 
 c -S 
 
 
 ■A 
 
 _ J3 ►s 
 
 
 2. Feeling. > 
 
 H 
 
 2. Natebal Science, g £ 
 
 2 
 
 o 
 
 p a 
 
 
 18 PAKALLEL SCALES — ANALOGY. [Ch. L 
 
 Group 1. Group 2. Group 3. Group 4. 
 
 CO 
 
 1. Mend, g 
 
 2. Mattes. 2 
 
 29. In the following Table the arrangement of the Items in 
 the several Groups of Elements is again modified or varied. 
 An inspection of the Diagram next to follow, — jSTo. 2, (t. 41) — 
 will reveal the fact that the Middle Abstract Term, or the Item 
 of the Group which is numbered 2. in the Natural Order, and 
 1. in the Logical Order — Mind, (Knowing, Intelligence) — is 
 carried up along the Mid or Median Line, above, and is there 
 concretely embodied as The Head, in the Institution of the 
 Human Figure. This converts what has been presented as a 
 Horizontal Division into a Perpendicular one. The arrange- 
 ment in this Table (immediately following,No. 5), is made to 
 conform, by anticipation, to that procedure of Nature, in both 
 these respects. The Elements are perpendicularly divided, 
 (separated to the right and left), and the Middle Item is lifted 
 to a higher level. 
 
 
 T^IBLE 
 
 5 
 
 • 
 
 
 
 Group 1. 
 
 Group 2. 
 
 Group 3. 
 
 A 
 
 Group 4. 
 
 UNIVERSE. 
 
 PHILOSOPHY. 
 
 SCIENCE. 
 
 EELIGION. 
 
 
 (o/Jfind.) 
 
 
 
 
 
 Man). 
 Id). 
 
 6 
 
 55 
 
 
 55 
 
 K 
 
 M 
 O 
 
 02 
 
 o 
 
 
 Q O 
 
 5h S ^ 
 
 o 
 
 B 
 
 02 
 
 O 
 
 o 
 
 02 
 
 
 is ^ 
 
 te fc 
 
 
 X 
 
 
 -j O 55 
 
 5 1 
 
 o < 
 
 ^ • a 
 
 a 1 
 
 i 
 
 M 
 
 S 
 
 <5 
 
 
 w 
 
 i 
 
 < 
 
 1 ° I 
 
 1 " B 
 
 © H 
 U 02 
 
 30. Philosophy has been previously spoken of as allied 
 with Mind (t. 18) ; and Science as allied with Matter (t. 19) ; 
 and these alliances are again indicated in Table 2 (t. 24), by 
 the introduction into that Table of lines decussating (or cross- 
 ing), so as to connect Mind with Philosophy, and Matter with 
 
Cn. I.] TEXDEXTIAL AND EEPETITIVE COEEESPOXDEXCE. 19 
 
 Science respectively. But, in addition to these inclined lines, 
 there are level lines introduced into the same Table, in such a 
 manner as to indicate a direct alliance between Matter and 
 Philosophy, and between Mind and Science, and between 
 Religion and Movement, such as we have seen prevailing in 
 the subsequent Tables and Explanations. 
 
 31. This complexity, or seeming contrariety of Analogies, 
 results from the fact that there are two Tcinds of Correspond- 
 ence. Science corresponds with Matter or Materialism in the 
 sense that it tends towards Matter, as its Natural Objective, or 
 subject of Investigation. This idea may be expressed by say- 
 ing that Science corresponds with Matter, tendentially ; and 
 I shall distinguish this kind of Correspondence by the Tech- 
 nicality, Texdextial Coeeespoxdexce. But Science cor- 
 responds with Mind and with Knowing, the Scientoid Faculty 
 of Mind, repetitively, as being virtually the same in kind, or 
 as holding the same place in its own Correspondential Scale or 
 Gamut of Distribution. I shall use for this kind of Relation- 
 ship the technical phrase, Repetitive Coeeespoxdexce. 
 
 32. To illustrate these subtle differences, which will prove 
 very important Universologically : Man corresponds to Woman 
 in the sense that he is organized correlatively, or by an an- 
 swering adjustment to her organization ; for which reason they 
 tend to each other as Counter-adaptations or Counterparts. 
 This is Tendential Correspondence, and implies Difference, in 
 predominance over Likeness. One Man corresponds to an- 
 other Man, or one Woman to another Woman, on the con- 
 trary, in the sense that they are Wee or repeat each other. 
 This is Repetitive Correspondence, and implies Similarity in 
 preponderance over Difference. 
 
 33. Objects which correspond tendentially are antithetic or 
 opposed to each other, as the face of a man and its image in 
 a mirror. Objects which correspond to each other repetitively, 
 look, so to speak, the same way, like the faces of two soldiers 
 marching in the same column. 
 
20 KEVEKSAL8 FBOM NATURAL TO LOGICAL OEDEK. [Ch. I. 
 
 34. Changes of Order, as from the Natural to the Logical 
 Order, frequently occur, as previously noticed (t. 28), in pass- 
 ing from more General to more Special Distributions, or to the 
 Subdivisions of larger Domains. This happens in accordance 
 with the abstruse operation of Principles which it would be 
 premature to investigate at this point. It is proper, however, 
 to observe here, that the second Item or Step of the Scale, 
 speaking in the Natural Order (t. 29) becomes, in the view of 
 many Philosophers, the basis of their speculations, and, in 
 that sense, it may be placed appropriately at the bottom of 
 the Scale, as in the Table in the next following paragraph 
 (Table 6, t. 35). This is as if one should investigate the 
 Human Figure inverted, or standing upon its Head, — or him- 
 self positioned above the Head, and looking downwards, as 
 if that direction were up. 
 
 35. Auguste Comte, the founder of " Positivism,' ' or the 
 "Positive Philosophy," and the " Positive Religion," and 
 who has sometimes been denominated the Bacon of the Nine- 
 teenth Century, from the Encyclopedic character k of his Specu- 
 lations, has adopted and adapted the threefold Division of 
 Mind from the Metaphysicians, carried it over into its legiti- 
 mate application to Society, and made it the basis of his 
 Primary Distribution of the new Science of Sociology. The 
 following Table exhibits the Three Heads under which he 
 considers the Constitution of Society : 
 
 TABLE 6, 
 
 3. "Action," = Will and Desire, "Dynamique." 
 
 2. "Sentiment or Affection." 
 
 1. " Intelligence" = Mind, Science, Theory, "Statique." 
 
 36. This writer's great Treatise on Society (Politique) and 
 "La Morale" (Ethics) covers the ground, after his method, of 
 what I have above denominated Anthropology. It treats, in a 
 sense, of the Universe, from the point of view of Man outwardly 
 to the World, which Order he calls the Subjective Method. 
 
Cn. I.] "POLITIQUE" AND " PIIILOSOPIIIE POSITIVE." 
 
 21 
 
 This work he denominates his "Principal Elaboration," and 
 confers npon it the name of Positive Politics (" La Politique 
 Positive"). This he has preceded by an Immense Scientific 
 Preparation of a lower order, in which he treats encyclopedic- 
 ally of the whole store of the world' s accumulated intellectual 
 wealth. He undertakes also to establish a Hierarchy or Na- 
 tural Ascending Order of the Several Sciences, culminating in 
 Anthropology, and especially in the Societary and Ethical 
 Branches of it. This Preparatory Work and Basis he denom- 
 inates his " Fundamental Elaboration," and also the Positive 
 Philosophy (" La Philosophie Positive"). He does not intend, 
 however, to include, but expressly excludes, Metaphysical 
 Philosophy, and defines that what he means by the term Phi- 
 losophy is that which in England has received the name of 
 Natural Philosophy. This Elaboration is conducted in the 
 Order from the World to Man, which he denominates the Ob- 
 jective Method, a. 1-3. 
 
 Annotation, t. 36. 1. The Ob- 
 
 jective Method of Comte coincides and 
 corresponds with what I mean by The 
 Natural Order, and his Subjective Meth- 
 od with what I mean by The Logical 
 Order ; but the two sets of terms are, by 
 no means, synonymous, and must not be 
 mistaken for each other. By the Object- 
 ive Method, he intends, indeed, a Proce- 
 dure from the World to Man (1), practi- 
 cally limiting this term, however, to Man 
 concretely considered, as the Individual, 
 or in Society. He does not carry the 
 Procedure back of Man, the Concrete 
 Embodiment, to Mind, the Abstract En- 
 tity, and therein to the Necessary Laws 
 of Thought, as also the Necessary Laws 
 of Being and the Universal Logic, from 
 which in turn can be traced, in true 
 Logical Order, proceeding outwardly, an 
 Ideal Evolution of the Actual Universe 
 or World, including Man himself as a 
 
 portion of it, in so far as he is a Concrete 
 Object. In other words, he omits or fails 
 of any Metaphysico-Logical Basis for his 
 scheme of Philosophy. 
 
 2. So, on the contrary, by Subjective 
 Method, he does not here mean Subject- 
 ive, in the radical sense of the Metaphysi- 
 cians, but Human merely, in the sense of 
 that which relates to Collective Human- 
 ity. Both Subject and Object, in his use 
 of the terms, are included as Correspon- 
 dential Subdivisions merely within the 
 "Object," as discriminated from the 
 " Subject" by Kant and others. 
 
 3. The same rectification is necessary 
 for a right understanding of Comte's de- 
 fence against the popular charge of Ma- 
 terialism. What he distinguishes as 
 Material and Spiritual, are rather what 
 other men would regard as Subdivisions 
 of the Material Domain. Of the Spirit- 
 ual Domain, as meant by Plato or Swe- 
 
 (1) Preface to Politique Positive, Vol. I. p. 4. 
 
22 PNEUMATO-A^THEOPOLOGY AND COSMOLOGY. [Ch. I. 
 
 37. It is obvious from what precedes that the Fundamental 
 Elaboration or " Positive Philosophy" of Comte corresponds 
 — but in part only, however — with what I denominate Cos- 
 mology, — the Science of the Great Basic Department or Aspect 
 of Being upon which the Domain of Anthropology super- 
 venes. 
 
 38. Intermediate between Anthropology and Cosmology, in 
 a sense, but in a sense also transcending them both, there is 
 another Great Domain of Being, almost wholly omitted by 
 Comte, and by the Scientific World at large, and which has 
 hitherto held a dubious and mystical position somewhat be- 
 tween Knowledge, Faith, and Superstition. I mean by this, 
 the Spirit- World ; whether as the Ghostly Collection of a Dis- 
 embodied Humanity, or as the Attenuated and Ethereal Cos- 
 mos which these Spirits inhabit. That there is such a World 
 with its Inhabitants, and that both it and they are susceptible 
 of a Scientific Enquiry and Treatment, by the Methods of 
 Analogy herein to be instituted, — and, as it were, a priori, or 
 apart from the direct testimony of Observation, — will be as- 
 sumed, from this point onward, in the present work, and the 
 justification of the assumption left to the gradual accumula- 
 tion of the proofs to be adduced. 
 
 39. The Science of this intermediate Domain I shall denom- 
 inate Pjn t eumatology ; and as this Domain repeats the whole 
 of the Outer Universe, this Science will undergo corresponding 
 Subdivisions, as Pneumato-Antheopology, Pneumato-Cos- 
 mology, etc. 
 
 40. The Comparison between the Main Divisions of Uni- 
 versal Being as here sketched, and those made by Comte, is 
 exhibited in outline in the following Table, the details of which 
 will be gradually expounded in the remainder of the present 
 Chapter and further on. 
 
 denborg for example, or by Pietists and religious devotion to, and idealisation of, 
 
 Religions Writers generally, he makes the Universal Human World, or Society 
 
 really no account whatever. He would existing through Time, and in Space ;— a 
 
 indeed create a Substitute for it in a cognate but new and different conception. 
 
Ch. I.J 
 
 CLASSIFICATION OF HUMAN KNOWLEDGE. 
 
 23 
 
 Read from below, upwards. See table 29, t. 394, p. 2T9. 
 
 TABLE 7. 
 
 TYPICAL TABLE OF THE UNIVEESE. c. 1-3. 
 
 PQ 
 
 CZ3 
 
 i— i 
 
 Eh 
 
 GO 
 I— I 
 
 o o 
 
 ° £ 
 
 3 
 
 © c 
 H o 
 
 ■I 
 
 III. 
 
 1. Uniuersological Distribution. 
 
 Actionals;/, f 3. " Harmony of the I"" 1 " " 1 ? 
 
 PABSiONB/'-FOCBlKB. j"^°g^ 
 2> CONVERGENT INDIVIDUAL- 
 ITY, c. 1. Mutuality of 
 Leadership and Subordina- 
 SOCIOL- 1 tion.— Comte. 
 OGY. 1. Divergent Individuality. 
 
 (SOCIETY.) c. 1. Free Autonomy. De- 
 
 mocracy. " SOVEREIGNTY 
 OP the Individual," — 
 "Warren, Andrews, Spen- 
 cer, Mill. 
 
 2. MONANTHROPO LOGY,— Gall, Buchanan. 
 1. BIOLOGY (Physiology, Body; Psychology, Mind), 
 — Cuvier, Oken, Bichat—Hickok. c. 3. 
 
 2. "Positivist" Distribution. 
 
 '3. Action. Acts. Conduct. 
 " Dynamique." 
 
 2. Affection. Sentiments. 
 The Affective, (Affectional) 
 Life. 
 
 1. Intelligence. Thoughts, 
 Ideas, Theory, Mind. The 
 Head. " Statique." 
 
 5. BIOLOGY; Tableof Cere- 
 bral Functions, — Comte. 
 
 II. 
 
 
 
 
 "S si 
 
 • a 
 ^3 
 
 3. "THE HEAVENS;" 
 — Swedenborg. 
 
 2. "THE WORLD OF 
 SPIRITS;"— Sweden- 
 borg. 
 
 1. "THE HELLS;"— - 
 Swedenborg. 
 
 3. The Celestial Heavens. 
 2. The Spiritual Heavens. 
 
 1. The Natural Heavens. 
 
 Purgatory, — Ecclesiastical. 
 
 f 1. " The Uppermost 
 
 Hell(s)," (Hades?).— 
 Swedenborg. 
 
 2. "The Middle Hell(s)." 
 — Swedenborg. (Sheol ?) 
 
 3. "The Lowest Hell(s)."— 
 Swedenborg. (Gehenna?) 
 
 * . 
 
 25 
 
 r— 1 
 
 OS 
 
 
 ©2 
 
 T=S 
 
 M~ 
 
 = 
 
 O 
 
 C3 
 
 S? 
 
 
 2 ft 
 
 
 o> 
 
 >H 
 
 °*i 
 
 ^ 
 
 ;c 
 
 o 
 
 \ 
 
 "—5 
 
 rt.s 
 
 O 
 
 ^ 
 
 Z/l 
 
 <5 £ 
 
 34 
 
 a- 
 
 
 ^ 
 
 1— 1 
 
 
 jz; 
 
 
 t= 
 
 
 I. 
 
 3. Natural Sciences (Concrete). Mineral, Vegetable, Animal. 
 2. Exact Science (Abstract), Logic, and Mathematics,— 
 
 Spencer, Analogic, — Andrews. 
 1. Mixed. (Abstract - Concrete). Chemistry, Mechanics, 
 
 Physics. 
 " Natural Philosophy,"— Comte— Generalogij. 
 
 An undeveloped 
 Theory of a Sub- 
 jective Humanity. 
 The Spiritual In- 
 fluence — more or 
 less conceived of as 
 personal— of the An- 
 cestry of the Race ; 
 or of the Dead. 
 
 " PHiLosorniE Positive." 
 g 1 ■ [4. Chemistry, 
 m J § J 3. Physics. 
 % o Y I 2. Astronomy. 
 J ™ t. 1. Mathematics. 
 
 3. ARTO-PHILOSOPHY. Interblending of Naturo-Metaphysic and Sciento-Philosophy. 
 
 f 3. Directional, — Direct, Inverse, Compound. 
 
 (2. Geometrical, — Round, Straight, Com- 
 posite. 
 1. Numerical, — Unism, Dui6M, Trinism,— 
 1; 2. 
 
 ( 3. Artoid. — Hickok — Forces, Antagonistic 
 and Diremptive. 
 1. NATrnO-METAPHYSIC,-Plato, Aris- J 2 " Scientoid-^ny. -Quality, Quantity, Re- 
 totle HeceL I latlon ' Modality— 1 ; 0- 
 
 roue, uegei. 1. MaterioM, — Ota Ontik.— Earth, Air, 
 
 i Fire, Water— Thales, Anasdmene*, etc. 
 
 L NEGATIVE G*ROUND— Negato-Absolutoid. — Old Hindoo Philosophy. (Chinese, 
 Persian, Egyptian, etc.) See Vocabulary, w. Psychology. 
 
24 
 
 AFFECTION, INTELLIGENCE, ACTION. 
 
 [Ch. I. 
 
 41. The following Diagram, resumed from Diagram JSTo. 1, 
 and somewhat modified, will forward the explanation of the 
 preceding Table. 
 
 Diagram. IN" o . 3. 
 
 TYPICAL TABLEAU 0? THE TOIVEE3E. 
 
 INTELLIGENCE. 
 
 AFFECTION. 
 
 Individuality. 
 
 Commentary, t. dO (Table 7)- 1. The Kepresentative names, as 
 Hegel, Gall, Fourier, etc., introduced into the Table, are such as are specially 
 identified with the particular Principles or Domains. 
 
 2. For Convergent Individuality the Single term Mutuality, or Collectivity (of So- 
 ciety), may be substituted. The Unity of Society is often spoken of in this sense, 
 but it is too ambiguous a term for a Technicality. It may mean (unismally), 
 the Unity-aspect, or Collectivity, or Convergent Individuality, as Contrasted 
 with, and Contrary to, (Divergent) Individuality ; or it may mean (trinismally), 
 the Unity of Society as based upon, growing out of and yet reaching down to and em- 
 bracing the, (Divergent) Individuality or Variety- Aspect of the Social Constitution. 
 For Divergent Individuality the Simple term Individuality may suffice when the 
 Contrast between the two kinds of Individuality is not in point. The term 
 Individuality, naturally tends to denote Divergency or Independence mainly, 
 — especially as associated with " The Soveeeignty op the Individual." (1). 
 I 3. Psychology or Mentology, as limited or confined to the Mind merely, is, 
 Win a sense, a branch of Biology, and is so reckoned by Comte ; but as the Logic 
 or Law of Mind tends powerfully to declare itself as the Law of Universal Being, 
 
 (1) See " Equitable Commerce," by Josiah Warren, and " Science of Society," by Stepben Pearl Andrews. 
 
Ch. I] THE HEAD, THE HEART, AND THE HAKD. 25 
 
 42. The Head of the Man is the Type, Symbol or Analogue 
 of Intelligence or Knowing. The Left Side, or the Heabt, is 
 the Analogue of Love, Affection or Feeling. The Right 
 Hand, armed for Action, is the Type of Action, Execution or 
 Accomplishment. (Applied Science). These Analogies are 
 probably too obvious to require an elaborate exposition. In- 
 stinctively we vindicate them in our habits of speech, and illus- 
 trate them every hour. We speak of a Man of Brains, or of 
 one who has a Head, meaning simply a Man of Intelligence. 
 The Heart is everywhere the symbol of the warmth and of the 
 throb or thrill of Affection, and the Eight-Hand is the symbol 
 of Power. We see, then, putting analogically the Whole In- 
 
 or to develop itself into the Universal Logic, or Transcendental Philosophy or 
 Mctaphysic — terms in a great measure equivalent to each other — Psychology- 
 has always stood, as previously observed, (t. 18) intimately associated with 
 Metaphysics or Philosophy as popularly understood. In this sense it belongs at 
 the Basis or Bottom of the Table. Again, as expressing itself analogically 
 through the Forms of the Body, as in Phrenology, the Science of Mind belongs 
 still elsewhere, namely, to Monanthropology. 
 
 Annotation, t. 42. 1. The Traits 2. The Internal Function is then allied 
 
 of the Countenance (Fr. Tirer and Traire, with the Heart and the Circulation of the 
 
 Lat. Traho, To Draw), and the Features, Blood, and hence with Physiology, (Gr. 
 
 (Sp. Fox-ciones, It. Fat-Uzze, from the Phusis, Nature) as stated in the 'text, 
 
 Lat. Fac-ere, To Make), as distinctive of and the External Mechanism of the Limbs 
 
 the Head and Face, indicate the Delinea- and Trunk, with Doing, Execution, Per- 
 
 tion and Organization or Carpentry of formance or Art. 
 
 the Whole Body ;— the Drawing and 3. TJie Permanent Organization, re- 
 Outlining, and the Make- Up and Con- lated to Anatomy, is the Static Aspect 
 stitution of the whole Fabric or Struc- of the Body, allied with its Shape, Form 
 ture ; of which the Face or Countenance or Idea ; the Internal Functional, related 
 (Lat. Con, Together, and Tencre, To to Physiology, is allied with the Senti- 
 Hold), is as a Table of Contents (Con ments, Feelings or Emotions, (" The bow- 
 and Tenerc) ; or as an Index to a Book ; els of Compassion," etc.), and is Sub- 
 or as the Front and Representative Motic ; and finally, the Trunk and 
 Presentation op an Edifice. The Limbs, as the total or completed Mecha- 
 Organization or Constitution itself so in- nismus, related to Calisthenics, Gym- 
 dicated or signified (indexed) is only re- nasties, Labor and Play, is allied with 
 vealed fully through Anatomy, or the Motion specifically, and is therefore the 
 Cut- Up of the Structure, as the Interior Motic Aspect of the Body. 
 Plan of any Structure or Mechanism is re- 
 vealed by cutting it or taking it to pieces. 
 
 10 
 
26 AXATOMY, PHYSIOLOGY, GESTUEOLOGY. [Ch. I. 
 
 dividual Human Body for the Body Corporate or the Domain 
 of tlie Science or Sociology, what it is that Comte has fur- 
 nished us, by Analogy, as his Fundamental Distribution of 
 Society. To say that it is Intelligence, Sentiment or Affection ; 
 and Activity or Action, is the same as to say that the Funda- 
 mental Distribution of the Body is, into Head, Heart and 
 Hand. But this, more largely interpreted, is an immensely 
 important, and in a sense truly, a Fundamental Distribution ; 
 for, 1. By the Head, with its featured character or deter- 
 minate traits or lines is again meant, by another stretch of 
 analogy, the segmentation or sectionizing of the Whole Body, 
 (a. 1.) and it comes therefore to be the symbolical representation 
 of the idea of Anatomy or the Cut-up of the Body, (Gr. Ana, 
 theoegh, and Temnein, to cut) ; 2. The Heaet, collectively 
 with the Heart-Beat, or the rhythmical function of the Body, 
 — the Diastole and Systole of the Heart, in the supply and dis- 
 tribution of the blood — is that System of the Body which is 
 representative of Physiology ; and 3. or finally, the Right- 
 Hand, as symbol of the Combined Activity of the Body as a 
 systematized Organismus, represents the Common Function- 
 ality of the Body, not witliin, as Physiology (Xature), but 
 externally, as Doing, Performance or Art. (a. 2-3). 
 
 43. Anatomy is Scientoid ; Physiology is JVaturoid ; and 
 Gesture or the Movements and Applications of the Body, as 
 a perfected Instrument of Use, Artoid. c. 1-14. 
 
 Commentary, t. 43. 1. Every Science requires to have an appropriate 
 Nomenclature or Terminology, and every new Science must frame one adapted 
 to its wants. Universology comes under the same necessity in this respect as 
 the other Sciences. 
 
 2. To express any department of the Universe, any scope, sphere, collection or 
 aggregation of things whatsoever, I adopt the termination, -ismus ; somewhat as 
 in German they say Organismus, for what ice have heretofore denominated an 
 Organism, that is to say, a Substantive Apparatus consisting of Organs functionat- 
 ing together for a common end. This termination (-ismtjs) is therefore equivalent 
 to, -dom or Domain. 
 
 3. From this Substantive Termination -ismtjs is formed the Adjective Ending 
 -ismc (changing us into ic), for that which relates to the given Department of the 
 
Ch. I.J NOMENCLATURE. 27 
 
 44. Tlie leading distribution of Society made by Comte ; 
 after the corresponding distribution of the Mind made by the 
 Metaphysicians ; and correspondentially with the above Phys- 
 ical Distribution of the Individual Body ; and again, by 
 
 Universe or Collection of Principles, Ideas or Things. Thus, for example, by 
 the Naturismus of the Universe, is meant that Department or Aspect of Being 
 in whatsoever Domain of the Universe, which corresponds with those crude 
 First Impressions which we call Nature, as stated in the Text (t. 9). By Sci- 
 entismus is meant that Department or Aspect of Being which corresponds with, 
 or is characterized by, Exactitudes like those of Science (as, for example, — in 
 Concrete Spheres, — the Regularity of Crystals, or the Reflection and Refraction 
 of Light). By the Artismus is meant that Department or Aspect of Being in 
 which there is the 'preponderance of Graceful Farms, or of corresponding Prin- 
 ciples. Naturismic is then, therefore, that which relates to the Naturismus, etc. 
 
 4. To express the Abstract Principle which prevails or predominates in, and 
 characterizes any given Department of the Universe, or any Thing or Aggrega- 
 tion of Things, I employ the termination -ism, which becomes an Adjective by 
 the addition of -al, making -ismal, and then denotes that which relates to the 
 Principle in question. Hence the terms Naturism and Scientism are used to 
 denote the inherent and governing Principles of the Naturismus and the Scien- 
 tismus respectively. Naturismal and Scientismal are the corresponding 
 Adjectives. 
 
 5. Finally, for a single Object or Thing which embodies and is a Material or 
 Real Type of an Abstract Principle, the termination -oid (Gr. Eidos, form, like- 
 ness) is added, as a Naturoid, a Scientoid, etc. A cube is, for example, a Scien- 
 toid, or the Analogue of the Scientismus in the primitive distribution of the 
 Universe, as will be explained elsewhere (t. 776). The termination -oid makes 
 the Adjective in -oidal, meaning that which relates to the thing denoted by the 
 Substantive. 
 
 6. But -oid, as itself an Adjective Termination, continues to mean — as it is 
 now extensively employed in The Sciences, — like or similar to. 
 
 recapitulation. 
 
 Substantives. Adjectives. 
 
 -ismus (Department). -ismic (relating to a Department). 
 
 -ism (Principle). -ismal (relating to a Principle). 
 
 oid (Thing). -oidal relating to a Thing). 
 
 -oid, that which is like or similar to that which is named. 
 
 7. The termination -oid (contracted -id) will be used to denote any Object 
 or Thing characterized by the Property named, and this, changed to -it, will 
 then denote the corresponding Abstract Conception. A Un-ro is therefore any 
 Individualized Object, or real Unit ; while Un-rr will continue to signify, as 
 now, the mere vacant ideal of an Object, — representative of any object which may 
 afterwards be supplied to it— the mathematical Unit, in fine. So, Diametr-iD 
 
23 NOMENCLATURE. [Ch. I. 
 
 analogy, with the leading Sciences which relate to the Body ; 
 is therefore of a great, and— in a Common as distinguished 
 from a more Radical Aspect of the Subject — of a fundamental 
 importance in the true constitution of a Social Science. Comte 
 
 denotes a real Axis or Central Beam, and Diametr-rr an Abstract Line center- 
 ing any object in a similar manner. 
 
 8. By this simple adjustment of Terminations a great number of new words 
 is formed, without the aid of which it would be very difficult, if indeed not 
 entirely impossible, to convey a clear understanding of the discriminations 
 which it is necessary to make in the proper treatment of Universology. 
 
 9. By the operation of the new Terminology, the English word Organism 
 becomes sometimes Organisinus as in the German from the Latin, and sometimes 
 Organismoid, according to the special sense in which it is used; while Organism 
 is reserved to signify the Organic Principle, — the Principle which presides in 
 Organic Spheres and Things, and makes them differ from Inorganic. 
 
 10. By Naturism is meant the inherent and governing Principle in the Na- 
 turismus ; tfiat is to say in the Realm or Domain of Nature or of Reality and 
 Actuality, or of Things and Events ; — or in some echoing Department of Science 
 or Art. 
 
 11. By Scientism is meant the inherent and governing Principle in the 
 Scientismus ; that is to say in the Realm or Domain of Science, or of the Limita- 
 tions and Measurements of Reality and Actuality, as Number, Order, etc., or in- 
 a word, of Law ; or in some Echoing Department of Nature or Art. 
 
 12. By Artism is meant the inherent and governing Principle in the Artis- 
 mus ; that is to say in the Realm or Domain of Art, or of Harmony and Beauty, 
 or of Symmetry and Pleasing Proportion between Reality and Actuality, on the 
 one hand, and the Law governing their exposition or development on the other ; 
 or in some echoing Department of Nature or Science. 
 
 13. Where one Noun is qualified by another in a compound way, it is usual 
 to terminate the first noun in the vowel o, as in Sciento-Philosophy. This signi- 
 fies the Scientific half or branch of Philosophy. It halves or fractionizes, therefore, 
 the meaning of the second term. But there is another class of cases in which a 
 compound is needed to signify the Joint Domain resulting from the addition of 
 the meanings of the two terms. For this purpose I change the connecting 
 vowel from o to a. Thus Sciento-Philosophy would signify the joint Domain 
 compounded of Science and Philosophy (called in the Text sometimes The 
 University, — putting the Institution for the Domain). 
 
 14. A totally new Lingual Department arises out of Unwersology itself and will 
 furnish the ulterior Thesaurus of the Technicals of the Science, in turn. This 
 new Scientific Universal Language (Alwato) receives some preliminary exposi- 
 tion in the Vocabulary ; see the word Tikiwa. The Nomenclature here intro- 
 duced is therefore in a sense transitional, although it may be absorbed into the 
 new Language and remain more or less permanent alongside of terms more 
 rigorously constituted. (See also " Structural Outline," to follow this work.) 
 
Cn. I.] INDIVIDUALITY AND MUTUALITY. 29 
 
 has therein virtually discriminated "between the Anatomy, the 
 Physiology (or Interior Functionology), and the Gesturology 
 (or External Functionology) of Society. In this he has made 
 a great and valuable contribution to the constitution of the 
 final and completed Science of Society. He has done well 
 this immense preparatory work, and for this he deserves and 
 will receive the gratitude and applause of the world in the 
 coming ages. All this labor, as that of all the other Great 
 Thinkers of the Past, is unhesitatingly appropriated by Uni- 
 versology. 
 
 45. It is indeed said by Emerson that the greatest Man is he 
 who is most greatly indebted. If the greatness of a Science 
 or of a System of Philosophy can be measured by the same 
 test, then should Universology and Integralism be classed as 
 the Greatest of Sciences and of Systems on that ground ; but 
 to the accumulation and co-ordination of the labors of all past 
 thinkers, Universology with its accompanying Philosophy 
 will add also their own immense contribution of original Dis- 
 covery. 
 
 46. This Basic Societary Distribution of Comte is, however, 
 as above intimated, a distinguishing between certain wry gen- 
 eral Aspects of Society merely, — symbolized by the Head, 
 Heart, and Hand, — as if these were, or composed the whole 
 Body. It is therefore a Generalized or Discursive Kind of 
 Discrimination, as contrasted with another which is, at least, 
 equally Fundamental, and which is far more Distinctive and 
 Exact. Comte' s Discrimination is, in other words, philoso- 
 phoid, or naturoid, as against this other, which is about to be 
 made from the Universological point of view, and emphasized, 
 and insisted upon, and which is specifically Scientoid. The 
 distinction now in question is that which intervenes between 
 the Individuality and the Mutuality ( — Relations) of So- 
 ciety ; or between the Centralizing and the Decentralizing 
 Tendency ; or technically and precisely, between the Diver- 
 gent and the Convergent Individuality, out of which the 
 
30' THE LIMBS ; THE TRUNK ; THE ENTIRE BODY. [On. I. 
 
 Composite Integrality of Society is inherently constituted. 
 Comte's Discrimination is indeed derived, as I have already 
 pointed out, from those very Metaphysicians, or Indeterminate 
 Philosophers, upon whom he, as a Positivist or Scientist, has 
 as it were lavished his contempt, for what he regards as the 
 vagueness of their speculations, and the "barrenness of their 
 results. 
 
 47. It is apparent from the Diagram (No. 2, t. 41), that there 
 is another and more exhaustive Distribution of the Parts of 
 the Body ; or as between the Parts of it and the Whole of it ; 
 which should also symbolize a correspondingly more Radical 
 Distribution of Human Society. The distinction here alluded 
 to is as between 1. The Limbs or Brandies of the Body ; 2. 
 The Trunk or Central and Simple Integration of the Sub- 
 stance of the Body ; and 3. TJie Entirety or Compound Whole- 
 ness, or Composite Integrality of the Body, as constituted of 
 the Limbs (including the Head) and the Trunk, conjointly. 
 Analogically, as will be seen by further inspection of the 
 Diagram, the Limbs in their Divergency or Branchiness sym- 
 bolize the Principle of Divergent Individuality in Society. 
 The Trunk in its Collective Unity symbolizes in turn the Op- 
 posite Principle of Mutuality, Collectivity, Sociability, 
 or Convergent Individuality. The different aspects or 
 modes of combining these two Grand Constitutive Principles 
 of Society, will be stated further on. (t. 54, 56.) 
 
 48. Divergent Individuality, or the " Sovereignty of the 
 Individual," as the Basis of Social Order, and consequently 
 as the Fundamental Principle of Sociology, is distinctively 
 and pre-eminently the doctrine of Josiah Warren of Indiana, 
 and as derived from him has been elaborated by myself in a 
 work entitled the " Science of Society." It has been recently 
 exhibited in a less fundamental and exact form, but more 
 popularly, by John Stuart Mill, in a work entitled "Mill on 
 Liberty." It is the doctrine of the least possible amount of 
 Intervention Governmentally, and by Social Kestrictions 
 
Cn. 1.1 SOCIETY AXD THE INDIVIDUAL. 31 
 
 through Public Opinion even ; and of the development of the 
 Individual Man into a Law unto himself ; his action limited 
 only by the ethical inhibition of aggression or encroachment ; 
 through the Intellectual Perception of the Abstract Principles 
 of Equity and Right ; which it is the object of this system to 
 teach and to enforce, as the highest dictates of an enlightened 
 self-interest, — so that ultimately Coercive Government shall 
 become comparatively unnecessary. This idea predominates 
 also in the writings of Herbert Spencer, and is made the basis 
 of a distinct statement by him of one of his differences from 
 Comte. It is this doctrine which is illustrated symbolically 
 by the Divergency of the Limbs or Members of the Body. 
 AVe instinctively speak of Individuals as Members of Society. 
 The free development and use of the Limbs is truly the Basis, 
 but it is not the Top, nor yet the Centre, of the true Autonomy 
 of the whole Body. Mr. Warren indeed admits the Counter- 
 principle of Leadership or ''Individuality of Lead," or what 
 Fourier would denominate Social Pivots, but he makes so little 
 of it in the comparison with the Divergent or liberating opera- 
 tion of Individuality, that his name may well be put as the 
 representative "par excellence," of this profoundly Radical 
 Principle of Socialism. 
 
 49. Comte, on the other hand, with no attempt even at any 
 adequate discrimination, leans, by his natural affinities, wholly 
 to the opposite extreme. He explicitly denies Rights to the 
 Individual in Society, altogether. He affirms that Society 
 alone has Rights, and that the Individual has Duties to per- 
 form, only. (1). 
 
 50. Still, this one statement of his views would not do full 
 justice to Comte. He believes that the safety and protection 
 of the Individual are sufficiently provided for by the system of 
 guarantees which he has, so to speak, devised in his Synthesis 
 of Society, or System of Social Construction. He even admits 
 
 (1) His maxim is : On n"a droit que de/aire son devoir. 
 
32 0EDEE AKD FEEEDO^. [Cn. 1 - 
 
 the usefulness of the Critical or Divergent Principle in the 
 great Crises or Transitions of Society, for the purpose of 
 breaking up the incrustations of an old and imperfect Syn- 
 thesis ; in other words, for revolutionary periods. He nowhere 
 recognises it, however, as one of the Ever- Present Essential 
 and Vitalizing Principles of Society, to he guarded and 
 cherished, as we guard and cherish the Existence and the Free- 
 dom of our Limbs, — as something indeed never to be sacrificed 
 except in the last extremity, and as a pis alter for the muti- 
 lated preservation of the Body itself. 
 
 51. This important point has been so loosely considered by 
 Comte ; it is so little the Tonic or Key-Note of his system, 
 while the opposite Principle, The Collective Interests of Hu- 
 manity, and the absolute devotion of the Individual to them, 
 is insisted upon in such immense preponderance, that I have 
 chosen his name to stand representatively for this Counter- 
 Principle of Convergent Individuality, — which is, the Mutual- 
 ity-Aspect or the Collectivity or " Sociability" of Society, as 
 against its Individuality. The Analogue of this Principle in 
 the Individual Body is the Trunk or Main-Stem of the Body, 
 — the Torso, as against the Limbs. 
 
 52. Divergent Individuality is the Principle of Feeedom 
 and Progress, tending to Democracy, and ultimating in the 
 Sovereignty of the Individual ; Convergent Individuality is 
 the Principle of Oedee or Conservatism, and hence of Im- 
 mobility or Eest. While therefore the Sovereignty of the 
 Individual is claimed by Warren as the Principle of Order, it 
 is so, not directly, nor in its own nature, but as a Reaction 
 and as a Basis, and because the Ultimate and Harmonious 
 Order of Society must rest precisely upon this Basis of In- 
 dividual Freedom, or must in other words be compatible with 
 it. Louis Napoleon has uttered the great phrase, "Contented 
 JVationalities as the basis of National Harmony." The 
 greater conception still is Contented Individualities as the 
 oasis of the Order and Harmony of Society, 
 
Ch. L] passional axd ixdusteial attraction. 33 
 
 
 
 53. Comte, on the contrary, claims, at the opposite extreme, 
 that a Constituted and even a Eepressive Order is the Condi- 
 tion of Progress. It is so, in turn, only in a secondary sense, 
 less radical than that in which a Free Divergent Individuality 
 conduces to Progress. He justly affirms that " Progress is 
 merely the Development of Order ;" but the Order of Nature, 
 by which she is effecting her Grand Universal Social Progres- 
 sions, as indeed all other Progressions, is something larger 
 than the Conventional and Established Order which this Phi- 
 losopher would assign to her. This magical Order of Nature 
 or of Providence is competent to embrace and to absorb, and 
 to utilize the Utmost Scope of that Divergent Individuality 
 which is the terror of "Conservative minds;" nay, even de- 
 mands that utmost scope of Divergency and Freedom as the 
 indispensable Condition and Ground of its own Being. This 
 is no more than repeating what was said above of the Doctrine 
 of Warren. 
 
 54. Fourier, differing again from both Warren and Comte, 
 combines these two Opposing Principles implicitly, but not 
 explicitly; that is to say, vaguely and somewhat unsatisfac- 
 torily. He proposes " to harmonize the Passions," by which 
 he means all the Motor-Forces of the Soul, by his discovery 
 of still other and in a sense higher Principles of Social Recon- 
 struction and Harmony. These Principles are, especially, 
 " Passional Attraction" and " Industrial Attraction." He 
 therefore, so to speak, obliterates or blends and obscures the 
 distinct idea of the Duties and that of the Rights of the Indi- 
 vidual, under the concrete operation of those higher Sociolog- 
 ical Principles. He trusts, in other words, to the influence of 
 Charm, or to the delight of life under harmonious conditions, 
 which shall make us forget whether we serve or are served in 
 the supreme pleasure of Doing. The Analogue for this is, in a 
 sense, the Totality of the Body, — Trunk and Limbs ; but 
 this not with any complete distinctification of those parts, 
 but rather the Body as recognized through a flowing out- 
 
34 SOCIAL IXTEGEALI3X ; PAXTAECHIS^I. [Ch. I. 
 
 line, as of the draped statue or the fashionable lady in full 
 toilette. 
 
 55. Warren, in respect to the series of Sociological Prin- 
 ciples here discriminated, is Scientoid, Analytical, or Dis- 
 integrating, and truly Radical. Comte is Philosophoid, ISTa- 
 turoid, Synstatic, and only Pseudo-Reconstructive. His 
 highest ideal of the Societary conditions of the Future is little 
 more than a revivification of the old Catholic Church and of 
 the Feudal System of the Middle Ages ; with the men of Sci- 
 ence as the new Priesthood ; the Bankers and Industrial 
 Chiefs engaged in the Organization of Industry and the pro- 
 tection of the poor, in the place of the Barons and Kings ; and 
 the ideal Entity called Society, or u le Grand Etre" (the Great 
 Being) — despite of his horror of Metaphysical Entities — as the 
 object of worship, in the place of the God of Theology. Fou- 
 rier is Artoid, Composite, Synthetic, and profoundly Recon- 
 structive, — pre-eminently Radical and pre-eminently Conser- 
 vative, — "but without positive demonstrations, confused in 
 method, and fantastical in manner ; the brilliant but shim- 
 mering incipiency of the Grand Socio-Scientific Revelation 
 of the Future. 
 
 56. Social Ixtegealism is the Theoretical, and Pajttaech- 
 is:.i the Practical Co-ordination, Combination and Co-opera- 
 tion of a true Social Organization ; — the Reconciliation of all 
 Opposites ; the Integration of all Partialisms and Extremes. 
 Pushing Individualism to its UTtimates along with Warren, 
 but only as a Basis, they accept and magnify along with 
 Comte the doctrine of Leadership or Social Pivots, — the true 
 Aristocracy of Talent, Goodness and Power for the Accom- 
 plishment of Good, — as an essential condition of Society at 
 large, and of every practical undertaking which is to embody 
 any considerable number of men — blending these Antagonist 
 Principles into Hae^ioxt, by the intervention of the Fourier- 
 istic Principle of Charm. In other words, they integrate and 
 co-ordinate the Individualism of Warren, the Subordina- 
 
Ch. I.] philosophy of history. 35 
 
 tion and Social Devotedness of Comte, and tlie Attractlonal 
 Theory of Fourier. They go at the same time back of all 
 these, and subsume the Great Religious Sentiment, the Spirit- 
 ual Aspirations and Faith, and the profound Intuitional Ex- 
 periences of the Race, in all the Past. 
 
 57. Social Integralism purposes, in addition, *to furnish, in 
 full, the Philosophy of History ; to give the significance of 
 all the Doctrines, Rites and Sectarian Peculiarities, in the 
 Religious AVorld ; to reconcile and converge all Religions and 
 Sects in the bosom of a Higher Social and Religious Unity, 
 through the mediation of a Scienta-Philosophic Revelation of 
 the Law of God existing in all Being, and tending ever to the 
 final and satisfactory "Restitution of all Things.' ' It will do 
 the same for all governmental Diversities, and the Practical 
 Incoherencies, in all senses, of the Collective and the Indivi- 
 dual Life. 
 
 58. The new Science or Philosophy, — in whichsoever aspect 
 it is regarded, — does not, however, profess even, as mere Sci- 
 ence or Philosophy, to do the work of the Heart, nor to dis- 
 pense with the instrumentalities of Religious Culture. It is pre- 
 eminently the icor~k of the Head in the service of the Heart ; 
 but that Service in the highest of the forms which it assumes 
 is specifically one of Governing or Direction over the Senti- 
 ment, as well as over the Action or Conduct of the Individual, 
 and especially of Society, c. 1-3. 
 
 Commentary, t. oS. 1. It is the characteristic or Key-Note of the Posi- 
 tive Politics of Comte, that the Heart rules or should rule the Head. This 
 supposed Principle of True Social Order is stated very strongly by him, as 
 follows : " The Intellect is not destined to reign, but to serve ; when it aspires 
 to govern, it enters into the service of the Personality, instead of seconding the 
 purposes of Sociability, without being able in any manner to escape from the 
 service of some one of the passions. In fact, the real governing function de- 
 mands above all things Force, and the Reason has never anything to offer but 
 Light : the Impulsion must come from elsewhere." (1) 
 
 2. Universology and Integralism just as distinctly affirm the Opposite Prin- 
 
 (1) Politique Positive, VoL I. p. 16. 
 
36 "CORRESPONDENCES;" " UNIVERSAL ANALOGY. " [Ch. I. 
 
 59. IMversology is again competent to descend more deeply 
 into the Arcana of Being, and to penetrate and disperse all 
 Mystery; except ihe Mystery of Being itself. It proposes to 
 carry the Methods of Exact Science into the Realms of Spirit- 
 ual Phenomena, and to expose the whole Arena of Mythical 
 Perception to the clear Sunlight of the Intellectual Under- 
 standing. I have placed the name of Swedenborg as the most 
 leading of my predecessors among the representatives of this 
 department of Knowledge. Swedenborg is still, notwithstand- 
 ing all that the modern Spiritualists or Spiritists have done, 
 the grand Coryphaeus of Mysteriology and Symbolology. He 
 has intuited obscurely the knowledge of the whole field, and 
 has so furnished, in part, the Naturoid Stage of this Method of 
 Investigation. He possessed vaguely that whole Doctrine of 
 " Correspondences," or " Universal Analogy," which, when 
 scientifically discovered, is Universology itself ; although un- 
 der this latter denomination, — Universal Analogy — Fourier 
 has carried the Intuitional Phase of this discovery an immense 
 step beyond Swedenborg, especially in its applications to So- 
 ciological Science. 
 
 60. The followers of Swedenborg, or the acceptors, as they 
 denominate themselves, of his doctrine, and other high religion- 
 ists, would concur in objecting to the surrendering of the name 
 
 ciple, namely, that all the faculties of Man individually, and of Human Society, 
 should be, and are destined to become, specifically submitted to the government of 
 the Reason ; and that Force and Impulsions, instead of Governors, are the 
 Subject-Matter or the living Reality of Being demanding to be governed. 
 
 3. The Hand of the Steersman on the Helm, (Fr. Gouvernail, Lat. Grubernacih 
 lum, a Helm, whence comes the word Government), practically, it is true, gov- 
 erns the Ship, (temporarily and materially) ; but the Hand of the Steersman 
 moves in Subordination to the View or Sight, and to the accompanying word 
 of command of the Pilot, who is the true Spirito-Ideal Governor of the Ship's 
 course— so that the Mere Light is paramount over the Actual Force, even when 
 this last is engaged in governing, — the Legislative paramount over the Execu- 
 tive Department. The Eye is higher in position and more truly directional than 
 the Heart or the Hand. This important subject will undergo a more elaborate 
 discussion in a subsequent work. 
 
Ch. I] "SPIRITUALISTS" AND "SPIRITISTS." 37 
 
 "Spiritualists" to those who have appropriated it in these 
 more modern times ; and here more generally in America ; of 
 whom Andrew Jackson Davis and Jndge Edmonds may per- 
 haps be taken as representative men. These they call Spirit- 
 ists, not for the purpose, or certainly not alone for the purpose 
 of discrediting them, but for the purpose of marking an im- 
 portant distinction ; and since this same class of thinkers and 
 believers in France, — "Modern Spiritualists " — have volun- 
 tarily chosen the name Spiritiste, and not Spiritualiste, I 
 have elected to follow the Swedenborgians in this particular. 
 The difference between these two classes of believers is world- 
 wide and important for all the purposes of Philosophy. The 
 Spiritists hold with great uniformity that Spirit, as they under- 
 stand and mean it, however refined, is only an exceedingly 
 attenuated form t of Matter. It is Ether ia as distinguished 
 from Materia. This doctrine is therefore the Spiritual Side or 
 Aspect of Materialism. What they are discovering and in- 
 vestigating is an immense field in the larger domain of Truth 
 now about to be annexed to the possessions of Positive Science, 
 but it is still quite different in kind from, and should not be 
 confounded with, a true Transcendental Spiritualism — although 
 it tends to terminate in that, or is, to speak technically, tenden- 
 tially cor respondentia! with it. c. 1-4. 
 
 Commentary, t. GO. 1. For myself certainly, by the introduction of 
 these two terms I do not desire to be understood as pronouncing by so doing, 
 through any implication of the words used, upon the superior truth or greater 
 excellence of one form of doctrine over another, but simply to avail myself of 
 the facilities of language to save an important distinction of ideas ; nor do I 
 assign to any one an exclusive position in either rank. 
 
 2. By Spiritist I wish to designate one who believes in the existence and com- 
 munication of Spirits mainly through the testimony of u Phvsical Manifesta- 
 tions," or even of semi-intellectual and ideal visions, but who tends to assign 
 to the Spirit-World an actual locality in Space, and so generally to materialize 
 his conceptions of the Subject. 
 
 3. By Spiritualist I mean, on the contrary, one who, believing in the Spirit- 
 life, does so mainly through realizing it interiorly : by influx and faith affecting 
 the life religiously ; as a world of pure thought and affectional or emotional 
 experiences without much requiring or considering the testimony of Physical 
 
38 "LOVE AND WISDOM EEAL SUBSTANCES." [Ch. I. 
 
 61. The true Spiritualism, on the other hand, in respect to 
 which Swedenborg is to be classed with the High Religionists 
 and Orthodox Theologians, is a real Supernaturalism, and is 
 the opposite or antithesis, therefore, of Spiritism. According 
 to Swedenborg, this Mundane Universe is merely a coarser 
 shell or outgrowth from a world of pure Spiritual Being, which 
 is so distinct in kind from all that we call Matter, that it is not 
 even contained in Time and Space, Ibut absolutely transcends 
 them both, — although there is in it, by correspondence, a cer- 
 tain appearance of Time and Space, the Time-phenomena being 
 Thoughts, and the Space-phenomena being Affections. This 
 Mundane World is then a world of intimates, and not of 
 Origins. According to the logic of this distinction, the very 
 granite rock, the Basis of our Materiality, is only a consolida- 
 tion of Spiritual Entities or Forces — Thoughts, Ideas, Feelings. 
 Accordingly Swedenborg boldly affirms that Love and Wis- 
 dom, the aggregations of Affections and Thoughts, are real 
 Substances. 
 
 62. Extravagant and mystical as this last statement may 
 seem at first to the mere Materialist in Philosophy, or to the 
 Materialistic Scientist, it is indubitable that the recent pro- 
 gress of Scientific speculation, in the most conservative sections 
 even of the Scientific World, is markedly and rapidly tending 
 to similar conclusions. One has only to read some one of the 
 more recent Scientific Collections, take for example "The Cor- 
 
 Manifestations ; and who takes, or attempts to take, his conception of the Sub- 
 ject out of the Domain of Time and Space, and so, generally, to " spiritualize? 
 instead of materializing the whole idea of the Subject. 
 
 4. Within the ranks of the " Modern Spiritualists," or (Fr.) " Spiritistes," I 
 know many whom I rank habitually in my thought as Spiritualists, and others 
 whom I rank as Spiritists; while I recognize in many# strong tendency to unite 
 the two forms of doctrine and mental state, more or less harmoniously blending 
 them with each other. Each individual is free to the adoption of either term 
 as designating his own perception of himself, and will, I hope, be thankful for 
 the help which the lingual discrimination will offer him. The New Language 
 will afford infinitely more numerous and subtle discriminations for subdivisions 
 of the same domain. 
 
Cn. L] FIEST AND SECOND FOEMS OF MATTER. 39 
 
 relation and Conservation of Forces ; A series of Expositions, 
 by Prof. Gove, Prof. Helniholtz, Dr. Mayer, Dr. Faraday, 
 Prof. Liebig and Dr. Carpenter," to be struck by the immense 
 strides which these leaders in Science are making towards 
 what I may denominate the Spiritual Constitution of Matter. 
 This is, of course, in their minds, in the first instance, in the 
 form of the admission of a Materiel Etherial Substance, finer 
 or more subtle than that which has been heretofore dealt with 
 in Science, and which latter we must hereafter discriminate 
 as the First Form, or the Gross Form of Matter. 
 
 63. Professor Joseph Henry, Secretary of the Smithsonian 
 Institution, at Washington, has recently admitted what we 
 must now denominate the Second Form of matter, the Etherial, 
 into a Scientific Classification. His words are: ." Matter is 
 found in three states or consistencies — Solid, Liquid, and Aeri- 
 form or Gaseous ; and to these may reasonably be added a 
 fourth : the Etherial." (1). Professor Silas L. Loomis, also of 
 Washington, is elaborating a profound and original Scientific 
 Exposition of the nature and laws of " FtTieria" or "the 
 Second Form of Matter." The world is already familiar with 
 the Odic Force of Reichenbach, which Faraday, it is said, has 
 admitted may have relations with his own discovery of Dia- 
 Magnetism. 
 
 64. The Scientists do not as yet, for the most part, consciously 
 mean by these new attributions, or theories of matter, all even 
 that the Spiritists mean by Spirit-Matter; but the line of 
 difference is difficult to be drawn or preserved, and, as I have 
 said, the Spiritists tend in turn to take the ground of the true 
 Spiritualists or Supornaturalists, who tend in their turn to 
 become more materialistic in their expositions of Supernatural- 
 ism. Take, for illustration of this latter statement, the Cos- 
 mology of Hickok, who from the highest pinnacle of Ortho- 
 
 (1) Syllabus of a Course of Lectures on Physics, by Professor Joseph Ilonry, Secretary of the 
 Smithsonian Institution. Annual Report of the Board of Regents of the Smithsonian Institution. Miscel- 
 laneous Documents : Senate; No. 54, page 193. 
 
40 XATUKALISM AXD SUPEKXArCTLAXIS^I. [Ch. I. 
 
 doxy, traces down the "Will of God into the detailed mechanism 
 of the External World. 
 
 65. Professor Hickok goes, indeed, the additional step 
 beyond the Etherialists, of boldly discarding the idea of Mat- 
 ter as such, and resolves all appearances of Matter into 
 nothing else than the Standing- Against- Each-Other of Oppo- 
 site Forces. These forces are then retraced to their Spiritual 
 Sonrces in the Will of God, — while ultiniated as Matter. 
 
 66. Not the least surprising of the manifestations of a new 
 Spiritualizing tendency in the Science and Philosophy of the 
 Day, — starting from the Materialism allied with Positive Sci- 
 ence — is the recent work of that prominent Positivist lEcho- 
 sophist) J. Stuart Mill, "On the Philosophy of Sir William 
 Hamilton." Deriving his reasoning from the favorite Echo- 
 sophic Aphorism or Formula, the Relativity of all Knowledge, 
 he is conducted substantially to the Extremest Subjective 
 Idealism of Berkeley or Fichte, which means also the Spiritual 
 Constitution of Matter. He resolves all that we know of Mat- 
 ter into the Aggregate of "Our Sensations, as mental States, 
 together with the Permanent Possibility of receiving Impres- 
 sions." 
 
 67. Thus, either as God, or Man, or Spirits, or as diffused 
 Spirit, the purport of true Spiritualism is to resolve all Tilings 
 into Supernaturalism, as that of Materialism is to resolve all 
 things into Matter ; and of these both to change places. It is the 
 Contest of the Realists and the Nominalists, or of Idealism and 
 Sensationalism, over again upon a higher and a broader plane. 
 
 68. The tendency of these Doctrines, Naturalism and Super- 
 naturalism, each to overlap the other, and so to speak radi- 
 cally to change position, has been alluded to here, only ; it 
 will be resumed elsewhere. Universology accepts them both 
 as PJiases or Aspects merely of a Compound, Truth, no single 
 Exposition of which is or can be exhaustive. They are recip- 
 rocally related to, or Correlative Halves of, the one Totality 
 of Being, or Body of Truth, the Natural and Essential 
 
Cn. L] THE ABSOLUTE AND THE EELATIVE. 41 
 
 Counterparts of each other, as much so as the two sides of the 
 body. This is equally true as the Practical or Relative Fact, 
 and as the Lam of Subdivisional Distribution, apart from the 
 question, how, in ultimate Analysis, the Radical Ontological 
 Question may seem to be decided. "In my father's House 
 there are many Mansions." The Universe is that house. The 
 Mansions are those numerous and seemingly Opposite and 
 Irreconcilable Forms of Doctrine in which the Mind may 
 legitimately rest as alike true, — in the Absolute. It is in the 
 Relative only, and in the Undevelopment of our Knowledge 
 prior to the discovery of any Unifying Law, that views which 
 are different and opposed, are pronounced as necessarily for 
 that reason, — one or the other of them — false. The two sides 
 of the body are different and opposed, but both are alike true 
 to the higher purpose, than that of their own sectarian pecu- 
 liarity, — that, namely, of constituting the body. 
 
 60. The Absolute and the Relative are themselves again, in 
 the light of Universology, no other than Opposite Aspects of 
 the One Compound Truth of Being — inexpugnably united 
 with each other. These, however, are the higher problems of 
 Universological Metaphysic, and not proper — except in the 
 mere glance — to this preliminary sketch, c. 1. 
 
 70. It is proper, however, to affirm that Universology is 
 competent to descend into the Utmost Minutiae of Metaphysics, 
 and to settle all the vexed questions of Abstruse Speculation 
 by a Positive Method, — to settle at any rate the limits of what 
 it is possible to determine by any Method which the human 
 mind may be rationally supposed to possess. It promises to 
 reconcile all the conflicting Schools, not by inducing any of 
 them, necessarily, to abandon their favorite "stand-points," 
 but by proving to them that the stand-points of all others are 
 
 Commentary, t. 09. 1. I employ the term inexpugnable in its strictly ety- 
 mological meaning, literally: un-fignt-out-able. It is a stronger word than 
 inseparable, as suggesting the utmost exertion to separate, and that exertion aa 
 unavailing. 
 
 11 
 
42 THE GEASTD EECOSrCILIATIOU. [Ch. L 
 
 alike tenable ; or, at least, that they are representative of 
 Some Aspect of Truth, which, under some modification, needs 
 to be represented ; and that the Integrality of Truth consists 
 in this very variety of its Aspects within the Relational Unity 
 of an All-Compeeheistsive and Ramifying Peinciple. 
 
 71. But farther on, and more important than all else, Uni- 
 versology tenders a Grand Rational Reconciliation, as par- 
 tially stated above, to all the Religions and Sects, not alone 
 of Christendom, but of the whole World. It decides that all 
 are, in an important sense, founded in truth ; in other words, 
 that the Basic Principle of every Form of Belief which has 
 ever extensively commanded the human mind, is a Scientific 
 truth and one of the Stones (or it may be one of the Apart- 
 ments) in the Temple of the Living God. 
 
 72. It was only while seen as fragments in the rude stages 
 of their preparation, apart from each other in the quarry and 
 the wilderness, that they seemed uncomely, heterogeneous, and 
 conflicting. The work of preparation completed, they are 
 about to be brought together in a Sublime Edifice of Truth, so 
 quietly and naturally, that it may with truth be said, that 
 "no sound of the hammer was heard thereon." It will be the 
 Millennium inaugurated through Science. The Stone which 
 was rejected of the builders has become in a new sense the 
 head of the corner. 
 
 73. The Sects, Religious, Political and Social, are the Phre- 
 nological Organs in the Head of Society or the Grand Man, and 
 in their very oppositeness they constitute the Individuality of 
 that Immense Being. When they shall mutually recognize 
 this Reconciliatory Principle, a Friendly Co-operation in the 
 presentation of the Great Composite Truth of All Organization 
 will take the place of the shameful dissensions which now rend 
 the Unity of Mankind, (c. t. 1123.) 
 
 74. It is not intended to be affirmed that all Systems and 
 Dispensations are alike in dignity or raiik. The Fetichism 
 of Africa, for example, is not to be compared to the sublime 
 
Cn. L] THE TRUTH IN FETICIIISM. 43 
 
 beauties of Christianity, in respect either to the Elevation or 
 the Progressed Stage of the Ideas, or the System of life. There 
 are in it, however, two varieties of Truth, the Truth of Adap- 
 tation to the Stage of the Development of the people who be- 
 lieve or have believed in it, and the Truth of the immanent 
 presence of God, — Him "in whom we live, move, and have 
 our being" — in all the Material Objects of which the Universe 
 is Composed — not in a merely Pantheistic Sense ; but vitally, 
 and as a fundamental Dogma of Theology. This is the lowest 
 and consequently the Basic Truth of Religion. It was never- 
 theless necessary, in order to initiate the Progression of the 
 human Mind to the comprehension of Higher and more Spiritual 
 Truths, to wean its devotion from this Infantile Instinct of the 
 Soul. Such is the solution of the long war waged with Idola- 
 try in the History of "the Chosen People of God." But when 
 the Spirituality of Man is sufficiently confirmed through a 
 succession of Dispensations, it becomes safe to revert to, and 
 heartily to accept, the earliest dawnings and all the inter- 
 mediate suggestions of the many-sided system of Religious 
 truth, — God' s perpetual and unfolding Panorama of Revela- 
 tion to Man. 
 
 75. Christianity has never claimed for itself in its primitive 
 or existing form to be more than a transitional dispensation. 
 c. 1. 
 
 76. The Jewish Dispensation was, previous to Christ, and 
 is still, by its own interpretations, alike Provisional. With the 
 Restoration of the Jews to the Holy Land, — in one sense a 
 triumph of the Jewish Nationality, — the Jewish Nationality is 
 destined, on the other hand, as their Scriptures are understood 
 
 Commentary t. 75. 1. What is alluded to in the Text is the universal 
 expectation, in the Church, of a Second Coming or a Final Coming of Christ, 
 or a Permanent Institution, in some sense, of his Kingdom upon Earth, as a 
 New and Distinctive Dispensation. The Pope, for example, as Head of the 
 Church Universal, claims to be no more than the Vicegerent or Place-Holder for 
 the True Head of the Church in waiting, until he shall arrive, and assume the 
 personal exercise of his own functions. 
 
44 EXIVEESOLOGICAL EECONCILIATIOX3. [Ch. L 
 
 by the most intelligent and progressive Jews, to "be extin- 
 guished in the higher blending of all the Nationalities into one. 
 
 77. The Church must not then assume to dictate to God 
 the mode in which a new Revelation or Dispensation shall 
 occur. 
 
 78. It is only possible here, again, to glance at the immense 
 field of the Applications of the New Science to the Ultimate 
 Solution of all Religious Affairs. Let the Religious world 
 look to it, and see that they do not reject the Truth because it 
 comes again "out of Nazareth," or in an unexpected guise. 
 It is possible, — they should admit, — that fhey may not have 
 understood, in advance, all the Immensity of the Complexity 
 and Consistency of the Development of God' s Providence on 
 Earth. "His ways are not as our ways, neither are his 
 thoughts as our thoughts." 
 
 79. In respect to Systems of Government and Political and 
 Social Doctrines, Universology will effect the same work of 
 UxrvEESAL Reconciliation. It spans the whole gulf from 
 the direst Democracy in the Sovereignty of the Individual, to 
 the Apex of Absolutism in a Theocratic Despot of Society. 
 It teaches, not vaguely, but with all the precision of Science, 
 how to be icisely conservative, and at the same instant un- 
 lirniledly progressive. It is stupendously revolutionary, but 
 without violence or injustice to any of the Institutions of the 
 Present ; while it subsumes, integrates and justifies all the 
 Eventualities of the Past. It will convert Reactionists and 
 Conservatives everywhere into more than all the enthusiasm 
 of Radicals, and will recall Radicalism to the staunch defence 
 of the Modified Rights of the statu quo. It will make of 
 Morality a Positive Science, and will regulate beneficently 
 everything from the Greatest Industry down to the minutest 
 Affairs of the Common Life. 
 
 80. It is thus that Social Lxtegealism and Paxtaechis^i 
 find then- complete Analogical illustration in the Totality of 
 the Human Figure as indicated at the right hand side of the 
 
Ch. L] THE AXTHE0P0M0EPHISM OF HEAYEX. 45 
 
 last preceding Diagram (Dia. No. 2, t. 41) ; not, as with Fou- 
 rier, in the likeness of the draped figure alone, but also in the 
 Exact Outline of the Xude Body, and the rigorous exhibition 
 of a true Anatomy — softened and slightly disguised merely, 
 under the scientific perfection of the Sculptor' s Art. So also 
 Universology and Integralism have their Analogue in Man 
 and the World, with their intermediating, surrounding, and 
 permeating, Aerial or Spiritual Medium — in the Totality, in fine, 
 of what is presented in this Typical Tableau of the Universe. 
 
 81. In the distribution of the Total Mundane Universe into 
 Man and the World, Man occupies that upper half of the 
 Tableau, which in the corresponding division of the Spiritual 
 Cosmos is assigned to the Heavens, as standing above and 
 resting upon the Hells. See the Typical Table of the Universe 
 (Table 7, t. 40). In accordance with this analogy, the Total 
 Heavens should be, in some symbolical sense, in the form of a 
 Man. Let us hear Swedenborg upon this subject. The fol- 
 lowing extract will appropriately conduct us to the close of the 
 present chapter : 
 
 82. " That Heaven, viewed collectively, is inform as One 
 Man, is an Arcanum which is not yet known in the World ; 
 but it is well known in the Heavens ; for the knowledge of this 
 Arcanum, with the particular and most particular circumstan- 
 ces relating to it, is the chief article of the intelligence of the 
 Angels ; since many other things depend upon it, which, with- 
 out a knowledge of this as their common centre, could not 
 possibly enter distinctly and clearly into their ideas. As 
 they know that all the Heavens, together with their Societies, 
 are in form as One Man, they also call Heaven the Geaxd 
 axd Divixe Max. They call it divine, because the Divine 
 Sphere of the Lord constitutes Heaven, as shown above." (1). 
 c. 1. 
 
 Commentary t. 82. 1. In all Extracted Matter introduced into my Uni- 
 versological Writings I shall take the same liberties typically as if they were 
 
 (1) Concerning Heaven and its "Wonders, and Concerning Hell— from Things heard and Been, — by 
 Emanuel Swedenborg. 
 
46 TEEMIXAL C0XYEESI0X IXTO OPPOSITES. [Ch. I. 
 
 83. By passing in the Xatueal or Eistoeical or Mateeial 
 Oedee, upward and 'inward, from the World to Man, and to 
 the Inmost Mental and Metaphysical Domain of Research, we 
 exhaust the Possibilities in that Drift of Direction, and find 
 ourselves, often unconsciously, turned Outward again, to the 
 External and Objective World, as the Trial- Field for the Ap- 
 plication of our Speculations ; or, Contrarnoise, — In passing 
 by the Logical or Ideal or Spieiteal Oedee, downward and 
 outward, into ISTature, we analyze and refine upon Matter until, 
 by a similar natural Transition or Revolution, we find our- 
 selves brought back to Spiritual Considerations, or to the 
 purely ideal Constitution of Matter. This Radical Change of 
 Direction results from carrying any Drift of Speculation out 
 tc its Ultimates ; — as, if we were traversing a Stick, in thought, 
 until we arrive at one of its ends, we must reverse the direc- 
 tion, if we would continue to pursue the ideal examination of 
 it. This I find to be an important Principle of Universal Sci- 
 ence, having thousands of Applications, and I fommlize it, 
 therefore, for Reference, as : 
 
 Teehlnae Coxveesiox ixto Opposites. 
 
 84. It is by this Principle that Extremists in any opinion 
 tend naturally to go over to the Opposite Extreme ; and this 
 at both Poles of the Difference, so that they often pass each 
 other, and exchange positions. By this means Individual 
 Opinions are constantly interwoven into the texture of Uni- 
 versal Opinion, and that Absolute Divergence which would 
 otherwise ensue, is providentially prevented. Not only is there 
 Individuality in Different Minds, but there is Individuality 
 also in the States of the Same Mind, and of each Mind, from 
 time to time. It is not, however, Opinions only, but every 
 
 my own. In respect to Capitals, Italics, etc., the authors quoted from will not 
 therefore be responsible. The reason for this course is that it is frequently the 
 purpose with me to bring out into prominence ideas which were merely inci- 
 dental, or of no more than of the ordinary value in the minds of the original 
 writers. 
 
Ch. I] RECONCILIATORY HARMONY OF IDEAS. 47 
 
 Variety of Being, which is under certain conditions to be 
 gradully determined, subject to this Law; thus by persist- 
 ently traveling to the West we find ourselves landed in the 
 Extreme East. It will be shown elsewhere that Atheism, 
 the Extreme of Scepticism, logically tends to conduct, by a 
 Terminal Conversion into Opposites, to a New Order of 
 the Sublimest Theological Conceptions ; and that the Excess- 
 ive Veneration of an Extreme Piety, tends, contrariwise, by 
 the same Principle, to become a Virtual Atheism. It is then 
 through this gate that mankind may pass ultimately to the 
 Eeconciliative Harmony of Ideas. The Reversal or Con- 
 version may be Single, or relate to one end of the stick only, 
 or it may be Double, relating to both ends, the two Drifts 
 crossing and leading to a Mutual change of Position. Hence 
 there is both Simple and Compound Terminal Conversion 
 into Opposites. c. 1- 
 
 Commentary t, 84. 1. It is a familiar idea in the churches that Converts 
 from Infidelity make the best Christians. It is equally true, on the contrary, 
 that to be the most intelligent Infidel it is necessary to have passed through the 
 deepest religious experiences. It will only be when the Leaders of Humanity, 
 and, in part, their followers, shall have completed the entire Traverse of Con- 
 victions and Mental Experiences; — and this in both Drifts of Direction, inter- 
 locking with and modulating each other in a third and new Stage of Complex 
 and discriminating Faiih-and-Knoicledge, — that a sufficient Basis of Mutual 
 Toleration and Acceptance will have been obtained, upon which the New Dispen- 
 sation, born of the Ripeness of the Ages, can display its Composite and Tran- 
 scendent Harmonies. 
 
CHAPTER II. 
 
 Text. Matter, Mind, and Movement, p. 49. Exteriors and Interiors, 49. Space and Time, 49. 
 Hindoo Philosophy characterized, 51. The Absoluto-Absolute, Annihilation, Nicban, 52. Brahm, 
 Brahma, Om, 52. Emerson's Poem — Brahma, 53. The Greek Philosophy, Positive Chaos ; Earth, 
 Air, Fire, Water, 54, 55, 61 ; Analogues of, 57, 53. Aristotle, Bacon, Kant, 55. The Chemical 
 Elements, 56. Ground, Spirit, Mirror, Head, Brow, Eye, Tear, 57. Fire, Heat, Blood, Heart, 
 Trunk, Focus, 53, 59. Sun and Moon, Light and Heat, 58, 59. The Torso = Earth, World, Cosmos; 
 The Head = Man, 59. Involution and Evolution op Analogies, 60. Heat and Light : Affec- 
 tion and Intelligence ; Love and Wisdom— Swedenborg, 61, 62. Mental Evolution, from Hindoo 
 and Greek to German Philosophy, 63. The Categories of Aristotle ; The Categories of Kant, 64. 
 Quality Conducts to the Naturoid Transcendentalism — German School ; Quantity to Sciento-Philos- 
 ophy — Universological, 65. Oken, Humboldt, Natural Philosophy, 65, 70. Exposition of the mean- 
 ing of "Quality," ( — Kant), 66. Subject and Object, or Me and Not-Me, Egoism and Altruism 
 (— Comte), 66,67. Fichte, Berkley, Schelling, Hegel; Something and Nothing, and The Limit 
 between, 67. Cousin, Comte, 68. Something and Nothing = 1 ; 0i 68. Unity the Fundamental 
 Idea, 68, 69. Hindoo, Greek, German Evolution ; The Hegelian Formula ; Something = Nothing, 
 69, 70. One, Zero (1 ; 0) a Non-fructifying Series; One, Two (1 ; 2) the Fructifying Series, — New 
 Universological, 70, 71. Clefs 1 ; and 1 ; 2, 1, 2, 3, 71. Absolute Unity, Monotheism, Jewish, 
 Mahometan, Modern, 72, 73. Catholicism, Protestantism, Christianism, Islamism ; Trinitarianism, 
 Unitarianism , Unity and Plurality or Diversity, 72, 73. Theology and the Development of 
 Thought, 74. Hickok — Cosmology and Psychology ; and Spencer , Doctrine of Forces, 74, 75. The 
 Naturismus Feminoid ; The Scientismus Masculoid; The Artismus Nuptial, 75. The Sexes the 
 two Poles of Organic Existence ; The Law of Organization One and the Same throughout ; 
 without or with Human Intervention, 75. 
 
 Tables. No. 8, p. 64. 
 
 Xist of Diagrams. No. 3. Illustration of Matter and Mind ; Space and Time, Eventuation and 
 Movement, p. 50. 
 
 Commentary. "The Word," Om (Aum), Honover, etc., of the Hindoos, Persians, etc., p. 52. Sub- 
 divisions of Hindoo Metaphysics, 53. Chinese Philosophy, 54, 70. Hegel's Order of Evolution; 
 Persians, Egyptians, Hebrews, 55, 56. Identity of Principle in Diversity of Manifestation, 57. 
 Moon, Man, Mens, Mensura, 53. Involution, 60. "Passions" defined; Light and Heat, and Ana- 
 logues of, — Swedenborg, 62, 63. Ideologists, 67. Maurice, 72. Organization illustrated, in Em- 
 bryology ; Male and Female Principles; Egg, Yolk, Impregnation ; Masculism related to Keen-ness, 
 Ken and K-nife, — Form ; Feminism to Mass and Matter, — Substance, 75, 76, 77. Segmentation, 
 76, 77. Sect-ions, Sects, Protestantism, Masculoid ; Unity, Catholicism, Feminoid, 77. Proto- 
 Christianism ; Deutero-Christianism, New Catholicism, 77, 80. Dominance and Subdominance of 
 Male and Female Principles, 77, 78, 80, 81. Eggs of the Hcrmellas, 78-80. Ken and Knife = Teeth, 80. 
 Sucking (weaning) and Chewing, 80. Child and Mother ; Husband and Father ; Infanta-Feminoid, 
 Masculoid, 81. Feeling and Knowing — Brain; Substance and Form; Female and Male, 82. 
 Two Grand Orders and Four Standpoints— Universological, 83, Commingling of Analogies in 
 TnE Higher Spheres, Impregnation, Birth, Puberty, etc., 84. The Baconian Age not part of the 
 Scientismus, 84, 85. Feminism subordinates the Intellect, 85. Masculism proceeds from a Centre 
 of Logical Necessity, 86. Sexism fourfold, 87. Proto-, Deuto-, and Trito-Societismus, 88. 
 Woman's Eights Advocates; Relations of the Sexes, 83, 89. Equality of Worth with Differ- 
 ence of Rank, 89. 
 
 Annotation. Etymologies of Matter, Mind, and Movement, p. 50. Doctrine of Perception ; Evolu- 
 tion of Ideas ; Mill, Hartley, Bain, Kant, 83. The Constitution of an Idea the same as of a World, 
 84, 92. Pure Idealism ; Ideas, Laws, the Thoughts of God, Creative, even of God, 84, 85, 87. Ar- 
 
Cu.IL] MATTEK, MIND, AND MOVEMENT. 49 
 
 BIT2ISM and Logicism, S5. The Spiritual and Logical Orders coincide, 85, 86. Point and Line ; 
 Substance aud Form co-i;iherent and inexpugnable, 80. Complkxity, 8o. Lartialisms, 87. Ideaii<m 
 an Analogue of the ^erioun Hijalein, Brain, Mind, Lye, S7. Materialism Analogue of the Mtucles, 8S. 
 Integbalist Doctrine of the Subject, 89. Masson ; Removal of Ambiguities ; Diversity of Aspects, 
 83, 90. Is there any Up or Down ? CO. In what Key are we speaking? Recursus in Time — N'aturis- 
 nial; in Absolute Idea— Scientismal, 91 ; Sucking and Chewing, 91. OusntVATtONAL and Analyt- 
 ical Genehalizationb, 9'- ; Milky Softness and Exact Cut-up, 92. Periodicity Feminoidal, 9'2. 
 The Egg and tha Chicken ; Experientialism and Transcendentalism, 93. Spencer defective in respect 
 to the Two Grand Orders of Evolution Counterparting each other, 93, 94 His admirable Dis- 
 crimination between the Qualitative and the Quantitative Development of Science, 94, 95. Youmans 
 on Spencer, 94. Ilis Criticism on the Metaphysical Method Counterstated, 95, 96. 
 
 85. Having, in the preceding chapter, taken a general or as 
 it were a bird's eye view of the Grand Typical Table (No. 7, 
 t. 40), and of the Primitive or Typical Tableau (Dia. No. 2, 
 t. 41), of the Universe, I shall begin more formally in the 
 present chapter, at the bottom of the Table, and ascend step 
 by step to the top of it, in a more particular and detailed 
 exposition, to continue in subsequent chapters, (c. 1, t. 14). 
 
 86. But before proceeding with the more orderly treat- 
 ment of the subject, let us revert to the Basic Distribution 
 of the Universe, into Mattes, Mind and Movement, and 
 illustrate it by its appropriate Diagram. Matter, is con- 
 ceived of instinctively as External and Gross, and Mind as 
 Internal and Fine. When we speak of our Exterior or Exte- 
 riors, we mean our Bodily and Material Proportions ; while 
 by our Interiors we mean the Mind, Spirit, Soul, etc. Mat- 
 ter is appropriately symbolized, therefore, by the Thiclc or 
 Brawny portion of any Object, as of a Globe for instance, 
 and Mind by its Centre of Gravity, or of Extension, and the 
 Diverging Lines from that Centre, especially the Diametrids 
 or Diametrits which, while centering it, are mean or mid-way 
 of it, and measure, regulate and adjust it. The Whole Ob- 
 ject, the Globe, for instance, is then situated in Space ; and 
 it is the Changes of its Position, indicated by the Line of its 
 Movement, in whatever Direction, which are illustrative of 
 Movement generally. These changes are contained in Time, 
 as the Track or Course or Current in which the Movement 
 occurs. This Primitive, Fundamental and Important Sym- 
 bolism is exhibited in the following Diagram : 
 
50 
 
 MATTEB, MIND, AXD MOVEMENT. 
 
 [Ch. H. 
 
 Diagram No. 3. 
 
 f .^S 
 
 Kf 
 
 
 >^ >Spae£ / 
 
 The comparison of this Diagram with the Geometrized Egg- 
 Figure wpoft. ^6 2¥£fe Pa^e will suggest a resemblance. The 
 subject will be resumed and more fully expanded in the Fifth 
 and Sixth Chapters in treating of the Symbolism of Form. 
 a. 1-3. 
 
 87. At the very bottom of the Table (No. 7, t. 40) is placed 
 the Old Hindoo Philosophy, which is characterized as Abso- 
 
 Annotation t. 86, 1. The Ety- 
 mologies are here very important, as cor- 
 roborative of the Symbolism and of the 
 Philosophy. Matter (Lat. Mat-cries) is 
 related, on the one hand, to mass (Lat. 
 rnassa for matsa, from Gr. mas-so for 
 mat-to, I beat, Sp. mat-ar, to beat or 
 knock down, whence to kill) and to the 
 English verb to mat. which is to beat 
 solid, or to make firm, or close. Hence 
 Solidity or Density and Deadness are im- 
 plied in the meaning of Matter. On the 
 other hand, this word is related to 
 Moth-er and Matrix (Lat. mat-er, San. 
 mdtd, mother), as that which is external 
 to, and which produces from within. The 
 whole idea is then that of an External, 
 Solidified, Dead or Inert Mass, which 
 covers or envelops — and hence may de- 
 
 velop or produce from within itself some 
 finer product. 
 
 2. Mind (Lat. Mens, Mentis, San. 
 Mantis, from Man, to Think, whence 
 the English word Man, the Thinker), is, 
 on the contrary, related 1. to Mean and 
 Mean-lng, and thence to Mid-dle, (by 
 dropping the n, as happens in the Greek 
 Mct-is, Wisdom, and Med-omai, I in- 
 tend, from maino, I am angry or mad 
 — give rein to the mind) ; 2. to measure 
 (Gr. Met-ron, Lat. Mens-ura, from Me- 
 teor, to measure) ; and 3. to Adjust- 
 ment, as in Means, Med-iation, Med- 
 iator, also (inversely) Med-dler, 
 
 3. Movement goes back to the Sans- 
 crit Me, to change places, and Mdya- 
 tai, he exchanges, whence Lat. mutare, 
 to change, and the English com-mute, 
 
 MUTABLE, etc. 
 
Cn. II.] THE HINDOO NEGATIVE CHAOS. 51 
 
 lutoid and Pneumato-Universal. The Analogue of this Im- 
 mense System of Extravagant and Shoreless Speculation, 
 — which has in it, nevertheless, the profoundest of Absolute 
 Truths and the utmost stretch of the human imagination, — is 
 found in the conception of Pure Space, unfilled by any Ob- 
 jects or Contents whatsoever, and Pure Time unfilled by any 
 Events. This Shoreless Space and Endless Time are then the 
 Joint Continent or Matrix waiting to be infilled, — as by an 
 immense foetus, — by the Actual Objective Being of the Uni- 
 verse. They are the Conjoint Negative Ground, of which the 
 Substantive or Objective Universe is the Unit of Positive Con- 
 tents. It is this Negative Expanse and Extense of Non-Being, 
 as the Ideal Receptacle of Being, which is here assigned ana- 
 logically to the Hindoo Philosophy as the Arena of its stu- 
 pendous vagaries. Where better could the infantile but intui- 
 tive reasoning faculty of Man begin its immense curriculum ol 
 philosophical exercitation % 
 
 88. This almost impossible conception, when reached — let us 
 confine ourselves for the present to the Spacic Half of it — 
 confounds all Relative Conceptions, and either wipes out all 
 Discrimination whatsoever ; or it converts every natural Dis- 
 crimination of Being into every other, — if, for this purpose, we 
 readmit the slightest modicum of the idea of Movement and 
 Time. In Space, so conceived of, there would be no Up and 
 no Down, no Right-hand and no Left, nothing Frontwise 
 nor Baclc ; no Soutli and no North, no East and no West ; 
 no Within nor Without; — or, contrariwise, Up would be at 
 the same time Down ; Right would be Left; Bacli, Forth ; 
 North, Soutli; East, West; and the Within, the Without. 
 The Whole, collectively, is a Negative Chaos of Pure Ideals ; 
 not even the Positive Chaos of the Greeks. This last was 
 composed of the Realities of Existence in a similar confu- 
 sion. 
 
 89. The Absoluto- Absolute of the great body of all Philo- 
 sophy, — and the Hindoos were the first to go there, — lies still 
 
52 HINDOO THEOLOGY. [Ch. II. 
 
 "back of this Double Domain of Chaos, at the line or point where 
 they again lose their distinctiveness, and sink into the Abyss 
 of Primal Indiscrimination which admits of no Difference. 
 Here, according to the Hindoo Philosophy, all things began 
 and thither all things tend ultimately to revert. This is then 
 Annihilation, but no more Annihilation than Positive Being. 
 It is that nicba n which the Hindoo Philosophers and Religion- 
 ists have elevated, by a still higher strain of the effort at diffu- 
 sive abstraction, into the Supreme Heaven. Personified, it is 
 Brahm who is revealed through Om (or Aum), the Logos of 
 their System of Theology and Philosophy, whose name even 
 is too solemn or sacred to be ever pronounced. Brahma is 
 again the same Idea with the addition of the Element of Pro- 
 motive Movement or Change — the back-lying Creative Energy 
 of God, or the God representative of this tendency to Change. 
 He then Creates through the Mediation of Om — "Progress 
 Subordinated to Order" a Principle recently formulized by 
 Comte in those terms, (c. 1-3.) The following inspirational and 
 mystical poem by Ralph Waldo Emerson is a remarkable 
 
 Commentary t. 89.1. "The 'Word' by which Brahma created the World 
 is Om (Aum). See Yon Bohlen, i. p. 159 ss. 212. In the System of Zoroaster, 
 Honover is represented as the Word by which the World was created (Duncker y 
 Logosl. Just. Mart. Gott. 1847), the Most Immediate Revelation of the God 
 Ormuzd; see Kleriker, 1. c. and Stuhr, i. p. 370, 371 [Burton, 1. c. Lect. ii. p. 
 14-48]," (1). Back of the Triad, Brahma, Vishnu and Siva, (Creator, Adminis- 
 trator and Destroyer), and back of Om, is Brahm, the Supreme God, in Absolute 
 Repose, without change or any known attributes, the Absoluto-Absolute Con- 
 ception, like that Aspect of the God of the Scriptures in which He is " without 
 variableness or shadow of turning." Brahm must not therefore be confounded 
 with Brahma, the Head of the Triad. It is this Conception, rather, which from 
 the Absolutist Standing-point (Naturoid) is the First and Last Word of Phi- 
 losophy. The Conception embodied in Brahma is so from the Practical Point 
 of View (Artoid), and that embodied in Om (the Logos) is so again Mediatori- 
 ally (Absolute Idealism— Hegel), or from the Scientoid or Logical Standing- 
 point. This is Allied with Space and with Geometrical Limitation, as the 
 Practical or Moving Conception is with Time, and the Simple Absolute (Na- 
 turoid) with the Denial of both Space and Time. (c. 1-10, t. 125.) 
 
 (1) Hagenbach's History of Doctrines, p. 114. 
 
Cn. II.] CONVERTIBLE IDENTITY — BRAHMA. 53 
 
 epitome of this first and last word of the speculative reason- 
 ings of Man, which as a Principle of Philosophy I shall 
 characterize as 
 
 Convertible Identity, 
 
 meaning that All Things are All Things else ; or that Every 
 Thing is in its very Ground one and the same. 
 
 BRAHMA.— R. W. Emerson. 
 If the Red Slayer think he slays, 
 
 Or if the Slain think he is slain, 
 They know not well the subtle ways 
 
 I keep and pass and turn again. 
 
 Far or forgot to me is near, 
 
 Sunlight and Shadow are the same, 
 The vanished Gods to me appear, 
 
 And one to me are shame and fame. 
 
 They reckon ill who leave me out, 
 
 When me they fly, I am the wings ; 
 I am the doubter and the doubt, 
 
 And I the Hymn the Brahmin sings. 
 
 The strong Gods pine for my abode, 
 
 And pine in vain the sacred Seven, 
 But thou, meek lover of the Good, 
 
 Find me, and turn thy back on Heaven. 
 
 2. In characterizing, in this manner, the Hindoo Philosophy by the idea 
 of General Negativeness corresponding with the broad expanse of Pure 
 Space, the fact is not overlooked that there is vastly more than this in that 
 great preliminary excursus through the Philosophical Domain. All the grand 
 Schools of Philosophy, which have hitherto appeared in the world, had their 
 Cartoon Sketches completed, so to speak, within the immense body of the 
 Hindoo Metaphysics. Their Philosophical Doctrines are indeed regularly 
 divided into 1. Sensualism ; 2. Idealism ; 3. Mysticism, and 4. Eclecticism. (1). 
 
 3. What is meant is, that the System is nevertheless basically characterized 
 by the Representative Idea stated in the Text, and so in the case of the Greek 
 Philosophy and the other Philosophies referred to in the following paragraphs. 
 Every System of Philosophy, inasmuch as Philosophy deals with the Universe, 
 covers the whole field in a sense, so that all Systems overlap each other. The 
 only characterizations which they therefore admit of, or which indeed the dif- 
 ferent Aspects and Domains of the Universe itself admit of, relate to the 
 Standing-Points of the Observers, the Beginning-Points of their Courses of In- 
 vestigation, and the Mere Preponderance of Governing Ideas— the Clefs or Key- 
 Notes of the different Systems respectively. 
 
 (1) Mad. Botta's Hand Book of Universal Literature, § 12, p. 32. 
 
54 THE GEEEK POSITIVE CHAOS. [Ch. II. 
 
 90. The Greeks began in the Positive diaos, and arose 
 thence into the conception of Distinct Elements of Beino-. 
 From the Marriage of Chaos (Positive) with Xight — as the 
 Negative Chaos (substituted for the broader Space-like con- 
 ception of the Hindoos) — was born Destiny or Fate, that is to 
 say, the Limitation of Load. The clearer- minded modern 
 German Metaphysician is but saying the same thing when he 
 informs us that the fundamental Group of Categories of Exist- 
 ence is compounded of 1. Reality ; 2. Negation ; 3. Limitation 
 — which is again the Something, the Nothing, and the Ideal 
 Relationship of Unity in Difference, — Relational Unity, — be- 
 tween them. c. 1-2. 
 
 91. The Greek Mind, taking a great step towards serious 
 thought and practical knowing, began to seek for the origins 
 of all things hi what they saw and felt about them. They dis- 
 criminated as the Elements of Being, Eaeth ; Are ; Fiee ; 
 and Watee. Different schools of Philosophy sprang up 
 accordingly as one or the other of these Elements was thought 
 by different orders of mind to be more fundamental than the 
 others. Higher up in the range of Thinking, the Greek Atom- 
 
 Commentamj t, 90. 1. The Chinese Primitive Philosophy expounded bv 
 Confucius may be regarded as the Primitive Philosophy of the Line or Limit, 
 intervening between the Nothing and the Something (Space and its ^Material 
 Contents) — giving for the Straight Line an ideal of Right, and to the Crooked 
 Line the idea of Wrong or Evil. 
 
 2. " The Uk-king, by Du Halde termed T-king, contains the Trig-rams or 
 enigmatic lines of Fo-hi, said to be first Emperor of China. These consist, of 
 three lines, varied by one or more of them being broken in the midst. Two of 
 these Trigrams, forming six lines, are, in this work, placed in sixty-four differ- 
 ent positions ; in the first position, the two upper lines and the sixth are broken 
 in two ; in the second, only the fifth line is broken ; in the third position, the 
 second, third, and sixth are broken; and in the fourth, the second and third 
 only. After each position follows a short sentence, and then a comment by 
 Confucius, affixing certain ideas to each of these positions. It is highly prob- 
 able that these Trigrams preceded the invention of the Chinese characters, and 
 that they were the first attempt to express in writing ideas relative to heaven, 
 earth, man, etc." (1). 
 
 (1) ilarshman' s Life of Confacins, p. xiv. 
 
Ch II.] ATOMIC THEOKY ; THEORY OF LUMBERS. 55 
 
 ists anticipated the modern Theory of Dalton, and Pythagoras 
 in like manner furnished the prophecy of Universology itself, 
 in that Theory of Numbers which has puzzled the world from 
 his day to this. Plato prefigured Swedenborg, and Aristotle 
 was the legitimate progenitor of both Bacon and Kant. 
 
 92. But primitively and fundamentally the Greek develop- 
 ment of Philosophy is characterized by its relation to the 
 Four Elements just named. These were conceived of in a 
 mixed way, partly as the Real Materials, which bear the 
 names Earth ; Air ; Fire and Water respectively ; in which 
 sense this Philosophy is the precursor of Modern Chemistry ; 
 and partly as Symbols or Mental Conceptions analogically 
 related to these Materials ; in which sense it is the precursor 
 of the whole range of Metaphysical Speculations from that 
 day up to the great modern revolution effected in that domain 
 by Emanuel Kant. Through another branching of the same 
 genesis through Aristotle, Bacon, and the great modern scien- 
 tific awakening, the Greeks are equally the progenitors of the 
 Comtean Positivism, of the Science of Sociology, and of the 
 grand promise, so far at least as Science and Philosophy are 
 concerned, of a Reign of Order and Harmony in the Future. 
 
 93. This Greek development of Philosophy, with its Four 
 Material Elements, as Principles, I denominate the Materioid 
 Stage or Form of the Naturo-Metaphysic. Matter (whence 
 the term Materioid), repeating Nature, this signifies really 
 (except for the cacophony of the repetition), The JSTaturism of 
 Sub-Naturism, — in this Philosophical Domain. It is therefore 
 very near down to the Logical beginning of tilings, c. 1-5. 
 
 Commentary t. 03. 1. The Sub-Xaturismus of the Universe of Thought 
 and Being is the Metaphysical Domain. The Naturismus of this is the Phe- 
 nomenisnius or the Objective and Naturoid Perception of Things and Facts. 
 It was therefore with a Treatise on Phenomenology that Hegel began the ex- 
 position of his Philosophical System. This was the Natural Order. lie after- 
 wards brought forward Logic, or the Scientoid Aspect of Metaphysics, and 
 gave to it the leading position. This was the Substitution of the Logical Order 
 in the place of the Natural ; and the Phenomenismus was then in part set aside, 
 
56 CHEMICAL ELEMENTS. [Ch. II 
 
 94. Modern Chemistry and Criticism have discredited and 
 discarded Earth, Air, Fire and Water as Elements. The 
 Chemists have substituted some Sixty or Seventy Elements, 
 by exact Analysis of the Constitution of Matter, in their 
 place ; as, Oxygen, Iron, Sulphur, etc. Those Old Elements 
 of the early Philosophers were not, it is true, Elements, in the 
 
 and in part blended with the more formal institution of " Nature," as a Depart- 
 ment of Philosophy, which, together with " Mind," is properly the Compound 
 Existence from the Unition of Phenomena and Law. This vacillation in Hegel 
 has not been overlooked by Chalybaiis, who says : " Hegel had at first cherished 
 the intention to exhibit in Phenomenology the first part of his system j had 
 tins been done, Logic would have formed the second, and the Philosophy of 
 Nature and that of the Mind would have constituted together the third part. 
 In that case Phenomenology would have an ascending, analytically regressive, 
 tendency, i. e., one going back to the proper principle ; Logic would, as it were, 
 occupy the culminating point of the whole or be in the middle, while the last 
 portion would, as that which Weisse and others term Real-Philosophy, have 
 represented the Synthesis of the two former, and at the same time the reduction 
 or return into the commencement of the first portion. But afterwards another 
 arrangement of the system was chosen : Real-Philosophy was divided into two 
 portions [the Physiology and Psychology of my Typical Table], the latter of 
 winch, the Philosophy of the Mind, was made the reduction" [a conducting 
 back after completing the circle] " into Logic. Evidently two kinds of funda- 
 mental views run here through each other, etc." (1). 
 
 2. Beside the Hindoo, Greek and Chinese Philosophies, there are several other 
 ancient forms of Philosophy which would require to be characterized if the 
 object here were to be exhaustive. The following statement must, however, 
 suffice. 
 
 3. The Persian System, connected especially with the name of Zoroaster, has 
 for its symbolism not Space and Matter and the Line or Limit between them, 
 but Light and Darkness, or Day a id Mght, personified as Ormuzd and Ahri- 
 man, or the Spirit of Good and the Spirit of Evil. 
 
 4. The Egyptian Philosophy, embodied in their religion, passes over from 
 Space and the objects in Space, to the dominance of the idea of Time, and 
 primarily of Past Time. Hence tradition and the authority of the past were 
 sanctified in every particular. Superstitious veneration was the life of the 
 nation as perpetuated by their Monumental Structures. 
 
 5. The Hebrew National Faith, " coming up out of Egypt," has for its sym- 
 bol " The Future," as contrasted with " The Past," the Covenant with Abra- 
 ham, the Promise of a Messiah, and the ultimate gathering in of all nations. 
 
 (1) Historical Development of Speculative Philosophy from Kant to Hegel, by Dr. H. M. Chalyba\is, 
 Edinburgh Edition, p. 435. 
 
Ch. II] CUMULATION OF ANALOGIES. 57 
 
 Exact Analytical and Scientoid Sense. They could not fill 
 the place, in the definite furthering of Knowledge, which these 
 Chemical Elements fill. They are not, however, to remain 
 obsolete and discredited. Universology recalls them upon the 
 Stage, and will rehabilitate them as being exceedingly valua- 
 ble Primary Generalizations of the Facts of Being. It is only 
 necessary to examine the Typical Tableau of the Universe 
 (Dia. No. 2, t. 41), to perceive how this is so. Earth appears 
 there as the Basic Cosmical Substance — the Ground of being. 
 The Air is the Type of Spiritual Substance. Converted into 
 Breath, it is literally Spirit, in the lower or materioid sense of 
 that term. The word Spirit is from the Latin Spirare, to 
 breathe. Water as a measurer of the Common Level, which 
 is the Limitative Foundation of Things, and as a Mirror or 
 Reflector, is the Type of Mixd, which is the Measurer, as it is 
 the Reflector of the Universe. Water is also limpid and trans- 
 lucent, and when subjected to cold it becomes crystalline — 
 like "a Sea of glass" (Rev. xv. 2). As the Ocean it is the 
 bearer of Common Salt which is the Common Crystal, — the 
 Universal Type of Crystals. Water is thus doubly associated 
 with Reflection and Crystalline Clearness. It is repeated by 
 the Head of the Man, mirror and measurer of the External 
 World ; this in turn by the Brow, the Intellectual Head of 
 the Head; this again, in decreasing Miniature and focal 
 Clearness by the Eye, associated locally with the Brow ; and 
 the Eye again is finally repeated by the "briny" tear; in 
 which the Water and the Salt find themselves reproduced and 
 intimately associated. CW-headedness and cZear-headedness 
 are the pre-eminently characteristic descriptions of Mind. All 
 this is associated again with Luminosity or Light ; the Light 
 of the Eye, and the Light from Heaven affecting the Eye. 
 c. 1. 
 
 Commentary f. 04. 1. The diverse and remote Analogues here crowded 
 together in the Text, may seem suspicious and fanciful upon this first and inci- 
 dental presentation. Subsequent and detailed exposition will remove that 
 
 12 
 
OS THE BUR AXD THE 310 OX. [Ch. II 
 
 95. Fire, the last of these Elements in the present naming, 
 does not appear in the Tableau, and requires now to "be espe- 
 cially noticed. The predominant property of Fire is Heat. 
 The Heat within the "body is the manifestation, and as it were, 
 the Source of the life of the Man. This Calorification is 
 affected in the Blood which centers at, and is represented by, 
 the Heart. The Heart is thus associated with Heat and with 
 Fire, as preponderantly as the Head, Brow and Eye are with 
 Light ; or as Translucency and Eeflection are with Water, Na- 
 ture' s Great Mirror or Reflector, and Leveling Agency. The 
 Heart centers the Trunk. The Trunk is the Base or Grand 
 Supporting Fabric of the whole Body, and is to the Head 
 what the Earth is to the whole Body, and what the Cosmos is 
 to Humanity or the total Rational Universe. Heat and Fire 
 are again accordingly associated with the Central Forces and 
 the Great Molten Interior of the Earth ; and further out, or 
 more Exteriorly, with the Sun, as the Focus (Lat. focus, a 
 Fiee-Place) of the risible Universe. 
 
 96. In the Sun, Light and Heat appear as One, and both of 
 them as the Attributes of this Great Central Fire, — and so in 
 a Minor Sense of Fire generally ; but the Light of the Sun is 
 reflected, and so appears independently, from tlie Surface of 
 Water, or of a Crystal, as the Diamond ; or of any Mirror. 
 The Moon is such a Mirror ; hence the Moon is a. Type of 
 Light deter mi nately and preponderantly , and so the Sun of 
 Heat and of I 1 ire. c. 1, 2. 
 
 impression, and show how objects and ideas, far removed from each other 
 in appearance, are closely related in respect to the Principle which they sym- 
 bolize. 
 
 Commentary f. 96. 1. The Moos - a reflector, and by its stated return, a 
 measurer ; JH&n the thinker, or he who reflects and weighs (ponders, Lat. pondo, 
 to weigh) and measures; and Mind, the instrument by which he reflects, weighs, 
 and measures ; all have etymologic ally the same origin. " Analyze any word you 
 like, and you will find that it expresses a general idea peculiar to the individual 
 to which the name belongs. "What is the meaning of Moon ? — the Measurer," 
 etc. (1). " There is a third name for Man which means simply The Thinker, 
 
 (1) Science of Language by Max iluller (Lectures, jgj s er i es ) 5 p p 379 f 
 
Ch. II.] ECHO OF ANALOGIES. 59 
 
 97. In our Typical Tableau of the Universe (No. 2, t. 41), 
 the Head of the Man, repeating the Mirrored Surface of the 
 Water, and in an especial Sense, the Eye with its Crystalline 
 Lens and its Tear, are Nature's Hieroglyphics of Light ; and 
 the Heart of the Man, the Focus of Life, is Nature's Hiero- 
 glyphic of Heat ; — Light representative of Water, as an Ele- 
 ment, and Heat representative of Fire. 
 
 98. Between the Head and the Heart, — involving as it were, 
 and yet connecting them both, — is the Apparatus of Breathing. 
 This begins with the Nose, the Vestibule or Portico of the 
 Head, and ends with the Lungs which surround and embrace 
 the Heart. The Breath is the Spirit, and is representative of 
 the Element Air. 
 
 99. The Torso of the Body, the Mass of the Trunk, then 
 repeats, within the Figure of the Man, the whole Earthy 
 Foundation of the Universe, or the World as such. This is 
 the Cosmos within the Constituency of the Anthropos, and is, 
 in a secondary sense, representative of the Element, Earth. 
 
 100. It is of the nature of Correspondence that it echoes in 
 this manner from Sphere to Sphere, continually repeating 
 itself, so that while Man and the World are to each other as 
 a Head and a Trunk respectively, yet the whole is again 
 found repeated in Man collectively, and then in the Indi- 
 vidual Human Body, by the Head and Trunk therein, and 
 still more minutely within the Head itself phrenologically con- 
 
 and this, tlie true title of our race, still lives in the name of Man. Ma in 
 Sanscrit means to measure, from winch you remember we had the name of Moon. 
 Man, a derivative root" [San.] "means to think. From this we have the Sans- 
 crit manu, originally thinker; then ■.Mm [Eng.]" (1). 
 
 2. The Latin mens, mind, and mensura, measure, and the English mean and 
 meaning are again etymologically the same word in different stages of develop- 
 ment. The idea is a smooth, level expanse, as mirror, reflector, and adjuster, in- 
 terposed as a mean or middle object between the objects to be adjusted ; — Things 
 and Ideas ; the External Phenomena and the Internal Representations. 
 
 (1) Science of Language, lb., p. 3S3. 
 
60 INVOLUTION AND EVOLUTION. [Ch. II. 
 
 sidered. It is in this repetitoiy sense, or, as it were, in a 
 secondary echo, that the Torso repeats the World, c. 1. 
 
 101. This Echo of Analogies from Lower to Higher Attenua- 
 tions, so that the same Principles are repeated within a smaller 
 compass, which has then to be unfolded or magnified to ex- 
 hibit the occult Analogy, might be called, with reference to 
 our Mental Process in discovering or observing' them, an 
 Evolution of Analogies. Bnt with reference to what may be 
 called the Prior Process of Nature, by which she has folded 
 in the finer Analogy within the bosom of the larger one, it is 
 an ./^volution. Choosing the latter view of the Subject, I 
 formalize, and shall refer to this Order of Procedure from In- 
 cluding to Included Analogies, as itself a Principle, under 
 the Head of 
 
 Involution of Analogies. 
 
 The Counter-Proceeding from Higher to Lower Attenuations 
 
 of Analogy, so that the Same Principles are repeated in wider 
 
 and wider Arenas or Domains, will then have for its Formula, 
 
 Evolution of Analogies, c. 1. 
 
 Commentary, t. 100-1, 1. The Earth is a Trunk or Body of which Man 
 is the Head. This whole Symbolism is, however, repeated, within the entire 
 Human Body taken singly, thus: The Trunk or Body proper (the Torso), 
 repeats the Earth, and the Head repeats Man as Head of the World. Again 
 within the Individual Human Head, the Occiput, or Back-and-Base of the Head, 
 is a Trunk or Torso of which the Fore-Head or Brow is the Head ; (though in 
 another more Physical Aspect the Nose is the Head of the Head, as shown in 
 my Monogram on " The Correspondential Anatomy of the Head and Trunk"). 
 So still again, the Head of the Brow is the Brow proper, also called the Super- 
 ciliary Ridge, and correctly assigned by Phrenology to the Function of Percep- 
 tion, which is the Head (or — in another aspect, or viewed by reversal in the 
 Opposite Order — the Basis,) of the whole Knowing or Intellectual Faculty. This 
 is Mmd strictly so called, —lodged in the whole Forehead or Front-Head. These 
 successively diminishing Repetitions of Analogy; or Augmenting, if we inspect 
 them in the Opposite Order ; will be expounded m detail and verified elsewhere. 
 As simply indicated, they will serve here to illustrate the Involution and the 
 Evolution of Analogies formulized in the text. The Involution is a species 
 of Intersusception, like the closing-up of a Telescope. The fearful Railroad 
 disaster, by which one car is thrust and jammed into another, and so involved 
 in it, is called technically among railroad men, telescoping. 
 
Ch. II.] LOVE AXD WISDOM ; HEAT AND LIGHT. 61 
 
 102. Earth, Air, Fiee and Watee are thus reinstated as 
 the four Basic Material Elements of Being. The Intuitive 
 Wisdom of the Ancients is thus triumphantly vindicated. 
 Their discriminations have a wider reach, and a more all- 
 embracing Philosophical Significance than the more micro- 
 scopic and exact, and in another sense far more important, 
 discriminations of the Modern Chemists and Physicists. 
 
 103. It now clearly appears from what precedes that Heat 
 and Light are intimately associated in the Nature and Consti- 
 tution of Things, and in a most especial sense, with the Heart 
 and the Head of the Individual Man, or of Collective Human- 
 ity, respectively. 
 
 104. But previously we have seen that the Heart is the Type 
 of Sentiment or Affection, and that the Head is the Type of 
 Knowledge or Intelligence. 
 
 105. Heat lias therefore a direct or dominant analogy with 
 Affection or Feeling, and Light with Intelligence or Wisdom. 
 This is the profound Intuitional Perception of Swedenborg, 
 which lies, it may be said, at the very basis of his whole sys- 
 tem of Mystical Philosophy. For Sentiment, Affection or 
 Feeling he employs the term "Love," giving to it this en- 
 larged signification, as Fourier does to the term "Passions" — 
 the Motor-Forces of the Soul. Love and Wisdom are then 
 the Correspondences or Analogues of Heat and Light. Or, 
 more profoundly comprehended, Love and Wisdom aee, in- 
 trinsically, Spiritual Heat and Spiritual Light, respectively ; 
 and this Spiritual Heat and Light are the very Essence of the 
 Divine Being, of God himself, manifesting themselves in the 
 Divine Operation or Creative Proceeding. The Divine Love 
 and the Divine Wisdom, or, correspondentially, Heat and Light, 
 are thus, according to Swedenborg, the absolute Origins of all 
 Things. The immense consequences flowing from such premises 
 have not been comprehended by the Philosophic or Scientific 
 World, nor even by Theologians. The Doctrine and its Kesults 
 have constituted a huge body of Mysticism, because the Pre- 
 
62 mysticism or swedexboeg. [Ch. il 
 
 mises theniselres were not comprehended, and were not, in 
 any proper Scientific Sense, established by Swedenborg him- 
 self. They were Intnitionally or Impressionally apprehended 
 in his Mind, with the vagueness which is distinctive of that 
 method of Knowing, and Dogmatically delivered in the ab- 
 strasest technicalities of the old Theologies. The profound 
 body of scientific Truths and Suggestions, thus wrapped up 
 and hid away from the inspection of Mankind at large, can 
 only be brought into the clear light of exposition by the Prin- 
 ciples and Method of Universology. c. 1-6. 
 
 Commentary t. 105. 1. The use of the word Passions, to signify the 
 •whole ASectional Side of the Mind prompting to Action, is not usual with 
 English writers, and is often a stumbling block with beginners in the reading 
 of Fourier, who fancy that the Passions must be necessarily something bad. I 
 iind, however, in Hume, in his " Essay on Commerce," the following expression : 
 '•Every tiling in the world is purchased by labor, and our passions are the only 
 causes of labor."' This is precisely the Fourieristic meaning of the word Pas- 
 sions, and used in English long before Fourier's dav. 
 
 2. With regard to Light as the Analogue of Intelligence, and Heat as the 
 Analogue of Love, Affection, or the Passions, let us listen to Swedenborg : 
 
 3. " The Light 01 Heaven being Divine Truth, it is also Divine Wisdom and 
 Intelligence ; whence the same is meant by being elevated into the light of 
 heaven, as by being elevated into intelligence and wisdom, and enlightened ; 
 whence the angels have light exactly in the same degree as they have intelli- 
 gence and wisdom." (I). 
 
 4. " Since in the Heavens Divine Truth is light, all truths whatever, be they 
 found where they may. whether within an angel or without him, whether 
 within the heavens or without them, shine, or give light. Truths without the 
 heavens, however, do not shine like truths within them. Truths without the 
 heavens give a frigid light, like snow, that possesses no heat, because they do 
 not derive their essence from good, as do truths within the heavens ; wherefore 
 also that frigid light, on the illapse of light from heaven, disaj)pears, and, if 
 there is evil beneath, is turned into darkness. This I have often witnessed ; 
 with. many other remarkable facts relating to shining truths; the mention of 
 which I omit." (2). 
 
 5. " The Heat of Heaven, in its essence, is Love. It proceeds from the Lord 
 as a Sun ; and that this is the Divine Love existing in the Lord, and proceed- 
 ing from Him, has been shown in the previous Section. It hence is evident, 
 that the heat of heaven is spiritual, as well as its light, being both from the 
 same origin. There are two things which proceed from the Lord as a Sun, 
 
 (1) Heaven and Hell, Xo. 131. (2) lb , No. 132. 
 
Ch II.] KAXT AND ARISTOTLE. G3 
 
 106. The Hindoo Philosophic Mind had removed Matter, 
 and taken Blank Space, symbolically speaking, for its Arena 
 of Thought. The Greek Philosophical Mind assumed the 
 Positive Aspect of Being, and "began to discard the vagueness 
 of boundless speculation. From these preliminary stages of 
 Thought, we may proceed to the modern German development 
 of Philosophy, which has been glanced at already, and thus 
 continue to trace, after our method, the Process and the Law 
 of Mental Evolution. 
 
 107. Kant, and before him Aristotle among the Greeks, not 
 satisfied with proceeding by broad Generalizations of Observa- 
 tion, attempted intellectually to file a more definite and detailed 
 
 Divine Truth and Divine Good. Divine Truth is displayed in the heavens as 
 light; and Divine Good as heat. Divine Truth and Divine Good are, however, 
 so united, that they are not two, but one. Still, with the angels they are sepa- 
 rated; there being some angels who receive Divine Good more than Divine 
 Truth, and others who receive Divine Truth more than Divine Good. They 
 who receive more Divine Good are in the Lord's celestial kingdom ; and they 
 who receive more Divine Truth are in the Lord's spiritual kingdom.- The most 
 perfect angels are those that receive both in the same degree." (1). 
 
 6. " The Heat of Heaven, like its light, is everywhere various. It is different 
 in the Celestial kingdom from what it is in the Spiritual kingdom ; and also in 
 every society of each. It not only differs in degree, but also in quality. It is 
 more intense and pure in the Lord's celestial kingdom, because the angels there 
 receive more Divine Good ; it is less intense and pure in the Lord's spiritual king- 
 dom, because the angels there receive more Divine Truth ; and it differs, also, in 
 every society, according to the state of reception in the inhabitants. There is 
 also heat in the hells, but of an unclean nature. The heat in heaven is what is 
 meant by sacred and heavenly fire ; and the heat of hell is what is meant by pro- 
 fane and infernal fire. By both is meant love ; by heavenly fire, love to the Lord 
 and love towards the neighbor, with every affection related to those loves ; and by 
 infernal fire, the love of self and the love of the world, with every concupiscence 
 thereto related. That love is heat derived from a spiritual origin, is evident 
 from the fact that there is increase of warmth according to increase of love ; 
 for a man is inflamed and grows hot, according to the quantity and quality of 
 his love, and its burning nature is manifested when it is assaulted. It is on this 
 account, also, that it is customary to use such expressions as ' being incensed,' 
 k growing hot,' 4 burning,' ' boiling,' and ' taking fire,' when speaking either of 
 the n flections belonging to the love of good, or of the concupiscences belonging 
 to the love of evil." '"(2). 
 
 (1) Heaven and HelL, 1C3. (2) Heaven and Hell, No. 134. 
 
64 kant's CATEGOKIES. [Ch. II. 
 
 Bill of tlie Categories of Being. Aristotle had contented him- 
 self with an Empirical attempt, simply searching about in his 
 mind for as many such Elements as he could think of. This 
 was the first effort at Ontology, or a Proper Science of Being. 
 Of these Categories, there were in number, Ten : Essence, 
 Magnitude, Quality, Relation, the Where, the When, Posi- 
 tion, Habit, Action, and Passion. 
 
 i08. The peculiarity of Kant, on the other hand, was that 
 he undertook to find a Law which should determine before- 
 hand how many there should be of these Categories, and what 
 precisely they were. By an examination of the Science of 
 Logic which Aristotle had successfully founded, he discovered 
 the clue to such a Law. There are a certain definite number 
 of ways in which it is possible for the Human Mind to act in 
 the processes of Reasoning. It can think of things in regard 
 to their Quality, as good or bad ; with reference to their Quan- 
 tity, as one or more, with reference to their Relation, as one 
 belonging to another, or one producing the other, and finally 
 with reference to what Kant denominates their Modality, which 
 is their Possibility and Impossibility, their Actuality and 
 Non- Actuality, their Necessity and Accidence. These make 
 four Groups of Categories, each containing Three, making 
 Twelve Categories, exhibited, in tabular form, as follows : 
 
 Quantity. 
 
 Quality. 
 
 Relation. 
 
 Modality. 
 
 Totality. 
 
 Reality. 
 
 Substance and 
 
 Possibility and 
 
 
 
 Inheeence. 
 
 Impossibility. 
 
 Multiplic- 
 
 Negation. 
 
 Cause and De- 
 
 Being and not 
 
 ity. 
 
 
 pendence. 
 
 Being, 
 
 Unity. 
 
 Limitation. 
 
 Recipeocal 
 
 Necessity and 
 
 
 
 Action. 
 
 Accidence. 
 
 109. It was the second group of these Categories, called 
 Quality, which was virtually assumed by the German school 
 of Metaphysicians as the fundamental group, and upon which 
 
Ch. II.] DEFINITION OF QUANTITY. 65 
 
 that immense subsequent elaboration of Thought excited by 
 Kant, and proximately ended by Hegel, was almost wholly 
 expended. This determined their procedure to be Philo- 
 sophoid and Xaturoid, and not Scientoid; because Quality 
 is to Quantity, precisely what Substance is to Form, and 
 Substance is to Nature, precisely icliat Form is to Science. 
 It is therefore the group of Categories involved in Quantity — 
 the Metaphysics of Mathematics — ichicli is allied with 
 t?te Exactitudes of Science. It is this latter group, therefore, 
 which determines the drift of Universology as Sciento-Philo- 
 sophy, and the assumption of which, as a drift, carries over 
 the development of Philosophy from the Naturoid to the Sci- 
 entoid Stage of that development, as indicated in the Typical 
 Table of the Universe (No. 7, t. 40). We have first, however, 
 to proceed with the further exposition of the German Form of 
 Philosophy, based on the Categories of Quality. 
 
 110. The degree of Analytical Exactitude which Kant intro- 
 duced into Philosophy as a whole was indeed Scientoid, in a 
 broader and less definite sense. I have therefore characterized 
 this whole German drift of Philosophy in my Typical Table, 
 as the Scientoid Stage of the Naturo-Metaphysic. Kant 
 regarded himself as having, by the introduction of this prin- 
 ciple, done what Copernicus had done for the Theory of the 
 External Universe. But Kant liimself, in part, by making the 
 whole of his scheme hinge on the Laws and Action of the 
 Mind, and his followers, still farther, by taking the Philoso- 
 phoid group of Categories as Basis, which were allied inwardly 
 with Substance, and not outwardly with Form — and not, there- 
 fore, with Positive Science — rendered Philosophy more in- 
 tensely subjective than before. Oken, Humboldt, and the 
 School of ^Natural Philosophy allied with this System of 
 Metaphysics, were the Exception, not the Eule. 
 
 111. Kant's understanding of the term Quality needs some 
 explanation. He divides it, as shown above, into Negation, 
 Keality, and Limitation, which are not so obviously sub- 
 
66 SUBJECT AND OBJECT. [Ch. IL 
 
 divisions of Quality. But "by Quality in this high. Philo- 
 sophical Sense is meant the abstract constituency of the Sub- 
 stance of Things, as this last is contrasted with Fokm . Form 
 is here also employed in an equally elevated and enlarged 
 sense, to mean not merely Figure or Shape, "but the whole 
 Domain of Mathematics and Logic, as dumber, Figure and 
 Order, or the Arrangement of Parts ; even the Forms or Cate- 
 gories of Thought itself. This is also, therefore, the grand 
 Domain of Measurement. But Quality itself, as above denned, 
 has its own less appreciable possibility of measurement, in the 
 fact that it may be intense or feeble. Xow the intensity of 
 Quality to any degree which makes it to be felt or recognized 
 by us at all is what we mean by Beality ; that is to say, it 
 is Something. Its feebleness, on the other hand, to the 
 vanishing degree, where we do not perceive it at all, is JSTega- 
 tion ; that is to say, it is then, Nothing. Finally, as all 
 Being is, as it were, the mere Limit or Boundary between 
 these two Factors of Being, Reality and legation, or Some- 
 thing and Nothing, Limitation is a third one of the Elements 
 which enter into the conception of Quality — in other words, of 
 Substance ; for the aggregate of Qualities centering upon an 
 Ideal Entity, which groups them or holds them together as 
 One, is a Substance. But the Oneness so achieved by insert- 
 ing the Ideal Entity among the Qualities, which Entity is then 
 something other than Quality, and may become Two or more 
 by Division, or Repetition, carries us over, or refers us back, to 
 the next Group of Categories, namely, rather, that of Quantity. 
 112. Kant also introduced another Grand Discrimination 
 into Philosophy ; the most fundamental, in one sense, of all 
 the metaphysical discriminations, namely, that between the 
 Subject and the Object, or the Me and the Not-Me. This is 
 in fact, when more concretely considered, the same discrimina- 
 tion which is placed at the opening of the present Work, as 
 Man and the World. Individually and abstractly treated, 
 the distinction belongs to Metaphysics ; collectively and con- 
 
Cn. II.] EGOISM AXD ALTEUISM. G7 
 
 cretely, it is Sociological. It is then the basis of Comte's 
 grand division of Sentiment into 1. Egoistic, and 2. Altruistic. 
 Man is the Subject of the impressions made by the World 
 npon the Mind, and if it is my own mind which I am consider- 
 ing, then it is the Me. The World is the Source of those Im- 
 pressions on the one hand, and the Object of onr Inspection on 
 the other. Under the same conditions, it is the JYot-me. Comte 
 has thus derived, again, his corresponding discriminations 
 from Kant, and is thus still farther indebted to the Metaphysi- 
 cians, whom he habitually depreciates. 
 
 113. Fichte, coinciding with the line of Thought of Berkeley, 
 a previous English Philosopher, takes up the question of Sub- 
 ject and Object where Kant had left it, and inquires what 
 proof we have of the existence of any Objective World, since 
 the impressions we have of it in the Mind, or what Mill now 
 denominates, "the permanent possibility of such impres- 
 sions," are the whole, as it seems, of what we can directly 
 know of it. He evolves the whole Universe logically out of 
 the Ego or the Me. c. 1. 
 
 114. Schelling follows Fichte, and identifies the Subject and 
 Object in a supposed common ground lying back of them 
 both. Then comes Hegel. He fixes his attention so intensely 
 upon the Limit between the Something and the Nothing, and 
 the Limit between the Subject and the Object, and between 
 
 Commentary t . 113, 1. Destutt de Tracy, author of " Siemens. cVU'o- 
 
 logie,"' was the Metaphysician of the French Sensational or Materialistic School 
 of Philosophy, the followers of Condillac — as Cabanis, Garat, Volney, etc. Hence 
 this School, by what Sir William Hamilton calls " a double blunder in Philo- 
 sophy and Greek" (1), while beginning in Materialism acquired the name of 
 Ideologists. This occurs, however, not by any blunder, but by the Natural 
 Operation of the Principle formulized at the End of the Preceding Chapter, as 
 Terminal Conversion into Opposites. They, and after them, and more 
 specifically, now, Mr. Hill, passing from Physiology to Psychology, arrive at 
 the End of a career, with some difference due to the nature of their approach, 
 at the Point from which Fichte, as Introspectional Metaphysician, takes his 
 departure. 
 
 (1) Edin. Rev., October, 1830, p. 1S2. 
 
68 SOMETHING AND NOTHING. [Ch. IL 
 
 the so-called real Factors of Being in all senses, that he ends by 
 finding nothing else in the Universe but this Limit. Relation 
 thns absorbs into itself all of what is related and otherwise 
 called Real. Existence is from the Abstract Scheme of Ex- 
 istence. This is Absolute Idealism. Cousin, the French 
 Eclectic Philosopher, attempts the reconciliation of the Meta- 
 physicians. Comte, "the Founder of Positivism," goes over 
 from Metaphysical Philosophy to Natural Philosophy, and 
 confessedly abandoning the hope of any sufficient Intellectual 
 Analysis of the Absolute Foundations and Laws of Being, 
 attempts a Synthesis of Society, which, without any such In- 
 tellectual Analysis as a Basis, must of necessity be exceed- 
 ingly imperfect. In the place of such Absolute Basis he has 
 in part discovered important Laws of the Secondary Order, 
 such as arise from the Observational Generalization of facts, 
 and in part extended such Laws from the Lower Sciences into 
 the Sociological Domain. In this he has made an important 
 contribution, but only that, to the true Sociology. 
 
 115. At the very foundation of the German Transcendental 
 Philosophy lies, as appears from what has been shown, the 
 grand basic distinction between Reality and Negation, or 
 between Something and Nothing. This distinction, brought 
 into relation with Number, is elementarily represented by 
 One and Zero (1 ; 0). The One (1), the Head or First of 
 Numbers, is here put representatively also for the "Whole 
 Series of Positive Numbers. The indication 1 ; is placed 
 opposite the name of Kant and the Philosophy represented 
 by him, in the Typical Table (No. 7, t. 40). This is a text 
 which will be resumed farther on. (t. 233). 
 
 116. It is next in order, however, to introduce the important 
 statement . here that Unity, as a Principle of Being, and as 
 implied in the Number One (1), is, in the Natural Order of 
 Evolution, the Fundamental Principle of All Things. 
 
 117. It is not only, as above pointed out, the Focus wherein 
 Quality and Quantity unite ; or, otherwise considered, the 
 
Ch. II] UNITY THE FUNDAMENTAL IDEA. 69 
 
 centroid and nucleotic Transition, or Point of Decussation "be- 
 tween them. It also combines them in the same manner with 
 Relation and Modality. It is the Center of Relation as the 
 Substantive Entity, around which Quantities or Attributions 
 are grouped in the constitution of Being, by which they be- 
 come a One Tiling. It is Cause as the Head or Pivot of that 
 which depends or proceeds, and by the Analogy of One (1) 
 with First (1st), it is the Great First Cause ; and it is the 
 Hinge or Turning-point, and in that sense again the Centre, 
 of all Reciprocal Action. 
 
 118. Setting aside now the Primitive Zero, Modality is the 
 Primitive Unity developed, or sundered into its own Positive 
 and Negative Sides ; whence we have Possibility (Positive), 
 and Impossibility (Negative), etc. It is the Positive Side, as 
 Possibility, Actuality, and Necessity, which is then allied 
 with the Relative Unit (1) ; and the Negative Side, Impossibil- 
 ity, Non- Actuality, and Accidence, then fall back into their 
 Alliance with Negation and Zero (0). 
 
 119. Unity is therefore the fundamental idea of Existence, 
 as contrasted with Zero or Nothing, in the one direction ; and 
 as contrasted with All Plurality and Differentiated Develop- 
 ment, in the opposite direction. 
 
 120. It was in the true Order of the Evolution of ideas, 
 therefore, that the German Philosophers who first arrived at 
 the idea of defmiteness in Philosophy, should expend their 
 effort upon the series of Conceptions which are symbolized by 
 One (1) and Zero (0). The Hindoos had, so to speak, ex- 
 panded theirs over the Domain of the Zero (0), as if it were 
 All ; and the Greeks had done the same in the Domain of the 
 Unit (1) of Reality — excluding the Zero (0). The Germans 
 specifically contrasted the two Domains ; the Totality of Real- 
 ity, the Aggregate Something, on the one hand ; and the ' 
 Totality of Negation, the Aggregate Nothing, on the other ; 
 and ended with Hegel upon the Ideal Line of Difference be- 
 tween them, where they become indifferent to, or equal to, 
 
70 HEMISPHEEES OF EXISTENCE. [Ch. II. 
 
 each other. Hence his famous formula as the basis of all 
 Philosophy — Something == {equal to) Nothing, c. 1. 
 
 121. Of the two corresponding Sides of Being, the Something- 
 and Nothing-Hemispheres of Existence, the Something is the 
 Domain of Natural Science, where the Greeks began their 
 Philosophy ; and the Nothing, at first a mere Region of 
 Vagueness when void, as with the Hindoos, is afterwards, 
 when cut up by Exact Discriminations and Measurements, 
 the Domain of Pure, Abstract, or Exact Science — Mathemat- 
 ical, Logical, and Analogical. The former (Natural Science) 
 is the Concketismus, the latter (Exact Science) is the Ab- 
 steactismus of Existence. Oken (in "Physio-Philosophy") 
 and Humboldt (in " Cosmos") following the Metaphysical 
 School of Thinkers in Germany, but passing over from Phi- 
 losophy to Science, took naturally the Concrete direction. 
 They were therefore merely or preponderantly Naturalists. 
 It was in the direct distribution of Concrete Nature that Oken 
 attempted a Classification based on Analogy, which failed for 
 
 v/the want, as in the case just mentioned of Comte's Sociology, 
 of any Exact Basis. The development of Metaphysics into 
 Science, in the Abstract Direction — as the Metaphysics or the 
 Logic of the Mathematics, specifically, has heretofore remained 
 unaccomplished ; while yet it is precisely here that the Exact 
 Basis for all Analogical Science, and hence for a true Science 
 oe the Sciences is to be sought for.. This does not lie with 
 the Series 1 ; 0, but with the Series 1 ; 2 ; as shown in the 
 following paragraph. 
 
 122. The Numerical Series 1 ; exhausts itself at the first 
 step of its development. It is not a Fructifying or Develop- 
 
 Commentary, t. 120, 1. The Transcendental Metaphysics of Germany, 
 and still more distinctly the Sciento-Philosophy of Universology, are no other 
 than the working back in a new and more definite sense, and as the completion 
 of a cycle, to the point of view at which Fo-hi, the first (or third) Emperor of 
 China, as subsequently expounded by Confucius, began philosophizing in the 
 exact sense which verges on Science, (c. 1, 2, t. 90.) 
 
Cn II.] CLEFS 1 ; 0—1 ; 2. 71 
 
 ing Series. In order to gain a single step farther than this in 
 Numeration, we are compelled to reverse the Order, and mak- 
 ing of the Zero (0) simply a Negative and hidden, and, as it 
 were, a discarded basis or foundation, or ground, to begin 
 with One (1), proceding then not downward to Zero (0), out 
 upward to Two (2). 
 
 123. The new Series of Numeration thus initiated with One 
 (1), Two (2), will then prove both Multiplicative and Precise, 
 developing outward into Three (3), Four (4), Five (5), etc., on 
 to Infinity. It is this which is Scientoid, as contrasted with, 
 and opposed to, the Series 1, 0, which is Naturoid and 
 JS r aluro-PMlosophoid merely. 
 
 124. This New Exact Series of Ideas, typified by 1, 2, with 
 their compound or combined number 3, is the origin of that 
 immense Seriation or Distribution of the Universe, which 
 founds tlie new Science of Universology. In its Fountain- 
 head and First Branchings of Principles, this is Sciexto- 
 Philosopht, or the New Grand Dispensation of Metaphysic 
 which is to predominate in the Future. 
 
 125. It is this new drift of Philosophy which has for its 
 Clef or Signature, as it would be called in Music, 1 ; 2, 
 representing the Scientoid and Developing Series of Evolution, 
 as contrasted with 1 ; 0, — representing itself only, a stunted, 
 Non-developing Series, — which is the Clef of the German 
 Transcendentalism. 
 
 126. It is, therefore, the Spirit of the Numbers 1 ; 2 ; 3, — in 
 the Simple Unity, the Difference and the Compound Unity of 
 that Spirit — Unism, Duis^r, and Trinism, to be hereafter more 
 specifically defined (t. 206) — which is the Ideal Basis, or Log- 
 ical Fun dam enlum of the New Philosophy; of the New 
 Science, and of the New Scientific Method. It is this which 
 is the legitimate Head and Source of a New and Universal 
 Scientific Deduction, revolutionary of all the Science and Phi- 
 losophy of the Past ; and of the Practical Life, Individual 
 and Collective, of the Race. 
 
72 MONOTHEISM. [Ch. II. 
 
 127. The Absolute Unit, not even contrasted with Zero (0), 
 but absorbing it into itself, is the Analogue of The Absolute 
 of Naturo-Philosophy ; and when the Element of Personality, 
 or of Personal Consciousness and Will is centered within this 
 Unit, it is then The Absolute of Theology: "The One Teue 
 God." 
 
 128. Monotheism, or One-Single-Godism (Greek Monos, 
 single or sole, and Theos, God), is, therefore, the Central and 
 Governing Religious Idea. It was this Grand Pivotal Con- 
 ception which was developed, practically and administratively, 
 in the Theocracy of the Jews. This Central Doctrine, having 
 upon its Unitary Side,— -for even it proves capable of an in- 
 terior distribution — no other Theory than this One Article of 
 Faith, contained within itself, so to speak, no room for a Sys- 
 tem of Philosophy. The Monotheism of the Jews broke up, 
 however, subsequently into two grand Currents or Branches 
 of Development. The Absolute Monotheism comes out, in 
 History, as Mahometanism. It arrives at its fiercest and 
 sternest assertion in the Shibboleth of that gloomy but powerful 
 System, — a whole Biblical Creed and a whole Governmental 
 Constitution summed up in a single Sentence : "There is no 
 God but God ; and Mahomet is his Prophet!" c. 1. 
 
 129. The other Branch, apart from the parent stem of the 
 Jewish Monotheism, took on the larger development ; and 
 allied itself, in part, with the Philosophy of the Greeks ; and, 
 in part, with the high civic morality of the Teutonic Nations 
 of Europe. It thus became the Dominant Idea of what we 
 now denominate Christendom. It has its own Central Develop- 
 ment in Catholicism, and its Progressive Divergency in Pro- 
 testantism. In its Totality, Catholic and- Protestant, it is 
 
 Commentary t. 128, 1. For an exceedingly able exposition of the In- 
 dwelling and Governing Spirit of Each of several of the Older Grand,Religions 
 of the World prior to, or ontside of, Christianity, the Student is referred to 
 " The Religions of the World and their Relations to Christianity," by Frederick 
 Denison Maurice, Professor of Divinity in King's College, London. 
 
r"«-» 
 
 C.:. II] UXITX AND PLURALITY. to 
 
 itself a Progressive Divergency from the Absolute Monotheism 
 developed in Mahometanism, which is the Unoid, or Non- 
 Developing Side of Jndaism. The procedure from Unity 
 outward to Variety, or from One (1) to Two (2), and Three (3), 
 and so onward, is always and everywhere progressional or 
 developing ; self-retention in the Absolute Unity is, on the 
 contrary, first Conservative, and then, in a secondary sense, 
 Reactionary. Hence the underlying Principle of the General 
 Progressiveness of Christianism, as contrasted with Mahomet- 
 anism, lies in the Doctrine of the Trinity, the deeper Philo- 
 sophical Truth which denies the Absolutism of Unity, even 
 in the Beino- of God himself, in that sense in which it would 
 deny, in turn, the opposite and equally Divine Doctrine of 
 Variety and Progression. Catholicism even is only Conserva- 
 tive and Retrogressive when contrasted with Protestantism. 
 It is, on the contrary, eminently Progressive and Developing 
 when contrasted with Islamism. The special claim of Socinian- 
 ism and of the modern development of Unitarianism to " Li- 
 berality and Progressiveness," which claim is scientifically 
 justified, comes nevertheless under a law of exception, which 
 is too much a matter of detail for the exceedingly generalized 
 treatment which is alone appropriate to the subject here. 
 
 130. The Three Grand Attributions, or, otherwise conceived 
 of, the Three Personalities distinguishable in the one God- 
 head, have for their Analogues the Numbers One (1), Two (2), 
 and Three (3), representative of all Numeration, or Variety of 
 Entity, on to Infinity — all contained within the Absolute Unit, 
 (1) ; this in turn, first contrasted with Zero (0), from which 
 even, it must be conceived of as, in the Absoluto- Absolute 
 Sense, undifferentiated. 
 
 131. Unity is Personal, Centralizing and Hide-bound or 
 Bigoted, but Arbitrarily Just. Plueality is Social, Diffu- 
 sive, Liberalizing and Equitable, but Reconciliative and 
 Merciful. The Monotheism of Islamism is the grim Vindica- 
 tor of God's Justice, and the Exterminator of his Enemies. 
 
 13 
 
74 HICXOK. [Ch. II. 
 
 Christianity, with its Trinal and Composite Conception of the 
 Divinity, is characterized Iby the tenderness which pities the 
 Sinner, and provides the means of Ms Redemption and Recon- 
 ciliation with God. 
 
 132. It is not the point here, at which to consider these 
 Profundities of Theology, farther than to indicate their funda- 
 mental and inherent connection with the development of all 
 Thought, and equally with the development of all Being and 
 Events ; and hence with all Cosmogony, and with the Philos- 
 ophy of History. It is thus, however, by fixing a Basis for a 
 Sound Sciento-Philosophy, that we shall he able to grapple 
 ultimately with all the higher mysteries of Theology. 
 
 133. I conclude this Chapter by glancing again at the most 
 recent form of Philosophy (the jSaturo-Metaphysic) heretofore 
 developed, that given us by Professor Eickok, the President 
 of Union College. 
 
 134. This profound and able Philosopher and Theologian 
 might properly be denominated the American Kant. His 
 works on Psychology and Cosmology have not yet received 
 the attention, in the world of Thought, to which they are un- 
 doubtedly entitled. After a powerful and condensed review 
 of the past Progress of Philosophy, this great Thinker adds 
 precisely those principles, and new elements, which bring the 
 ideas of the Old Philoso]3hy into a clear relation with the 
 Standard Theology of Christianity. He places us at least at 
 that exact point of Observation from which they can be ana- 
 logically compared and revised. This statement relates more 
 especially to his system of Psychology. His Cosmology, as 
 pre-eminently a new Doctrine of Foeces, has been already 
 alluded to. Spencer has also developed the idea of Foece, 
 as, according to him, the Prime Postulate of Philosophy. 
 
 135. The Earth, Air, Fire, and Water of the old Greeks, as 
 the Elements of Being, were the Naturoid or Materioid De- 
 velopment of JVaturo-Metaphysic. Matter is the Analogue 
 of Nature. The Something-Nothing- (1 ; 0) -Theory of the 
 
Ch. II.] THKEE STAGES OF DEVELOPMENT. 75 
 
 Germans is the Scientoid Stage of that Development. Num- 
 ber or Mathesis is the Analogue of Science. — Finally the 
 Force-Theory of Hickok and Spencer is the Artoid Stage, 
 Transitional to Action. Force is the Analogue of Art. All 
 these are within the Sub-Naturismal Domain. Here is the 
 Germinal Point, as within an Egg in the Ovary, of all the In- 
 tellectual Activities of Man. 
 
 136. The Naturoid Dispensation or Stage of Development is 
 Feminoid ; the Scientoid is Masculoid, and the Artoid is Pro- 
 genitive, or relates to the Prolification or Progeny from the 
 Copulation of the other two. All True Organic Development 
 results from this Copulation of these two Principles. Whether 
 more Primitively and elementally, — as here, within the Sub- 
 jNTaturismus, — or subsequently and in more perfection, as be- 
 tween the Entire Naturismus and tlie Entire Scientismus, the 
 Distinction of Sex is ever present, the Sexes being as it were the 
 two Poles of Organic Existence everywhere. All Organiza- 
 tion is, by Analogy, the same, that is to say, it is the same 
 in respect to the Principles involved, and in respect to the In- 
 nermost Mode or Law of their Manifestation — whether it be the 
 Organization of the Universe as a Whole; the Organization, 
 by Nature unaided, or only partially aided by Man, of some 
 Object or Domain, as of the Chicle, or the Child in the Womb ; 
 or the Instinctive, or again finally, the Reflective, Organi- 
 zations and Constructions of Man, from the dead Mechanism 
 of an Engine up to the Living Mechanism or Organization 
 of Society, in the Family, the Nation, or the World, c. 1-44. 
 
 Thus concludes the present condensed Review of the 
 Naturo-Metaphysic. We are now prepared to pass to the 
 consideration, more formally, of the new Sciento-Metaphysic 
 or Philosophy, (or Philosophy, Science, and Method) ; which 
 is the chief burden of the present work. 
 
 Commentary t. ISO. 1. Organization is best illustrated in connection 
 with the Physiological Branch of Biology — Epicosmology — the Vegetable, and 
 especially the Animal Kingdom — the so-called Organic World. 
 
 2. The first step or stage of True Organization, — Creation in the Relative, 
 
76 THE OVUM AND ITS SEGMENTATION. [Ch. II. 
 
 as contrasted with the Absolute, Sense of that term, — results, m the Embryo from 
 the action or influence of the Impregnative Male Principle upon the Yolk which 
 is to furnish the Materials (Matter) of the new Being, and is the process tech- 
 nically known, in Embryology, as Segmentation. The Yolk or true Mass of 
 Nutritive Matter in the Egg begins its course of development by being, as it 
 were, completely cut up, s^-mentized, sect-ized or sect-ionized (Lat. Sec-o, to 
 cut), as we prepare our food by cutting or chopping it into morsels,— -first with 
 Knives, and then with the Teeth. The Male Principle is, as it were, a Knife, — 
 analogous with the Mind, as the Differentiating, Anatomizing (or Analyzing) in- 
 strument (De-sect-iYe), acting on Matter ; or, more restrictedly, the Analogue is 
 the Pure Intellect, as the Keen Edge or Sharpness of Mind (acumen, Lat. Acuo, 
 TO sharpen), — acting upon the Mass of Materials in the Ovum (the Incipient 
 Conception), the Analogue of Matter, universally. It so performs tins office 
 of Segmentation, and presides over, and leads the way to, the Complete and 
 Ultimate Organization of the future Being. This Organization is a true Syn- 
 thesis (Putting-together), as distinguished from the Preliminary Synstasis 
 (Standing-together), or Syncrasis (Mashing-together), of the mere Materials in 
 the Unimpregnated ^gg. 
 
 3. When the needed Impregnation has taken place, then, if there be the 
 proper protecting and fomenting influences, — the Conditions of Development, 
 — and especially the necessary warmth, as in the incubation of the Bird's Eggs, 
 the further processes of Organization and Development continue to the Complete 
 and Permanent establishment of the Life of the New Being. The Female 
 Principle corresponds, therefore, repetitively with Substance, and the Male 
 Principle with Form. 
 
 4. Nor is this process of Segmentation a merely random cutting-up, but an 
 orderly succession of Central and Equal Divisions of the Spheroidal Yolk, into 
 Halves, Quarters, Eighths, etc., — theoretically Hemispheroid, Quadratoid, Cuboid, 
 — following the Masculoid Principle formulized hereafter in the Text, as Ten- 
 dency to (produce) Equation (t. 535). Segmentation in the Human Ovum (or 
 Ovule) is thus described by Cazeaux : " According to Barry and Bischoff, the 
 Yolk undergoes the most remarkable changes of all, for, instead of forming, as 
 hitherto, a compact, homogeneous mass, it is divided into two rounded por- 
 tions"[the rounding by Modification after division, or as the division proceeds], 
 " the number doubling successively, in proportion as the ovum approaches the 
 womb" [in passing from the Ovary, through the Oviduct or Fallopian Tube],— 
 "their diameter of course diminishing at the same time; consequently, in trac- 
 ing the Vitellus" [Yolk], " along the duct, the whole Yolk will be observed to 
 divide, into two regular rounded halves, then into four, afterwards into eight 
 little spheres," [modified from their Typical or Ideal Form as partial Cubes or 
 Cubules], " and finally, each of the last subdivides again ; so that by reason of 
 these successive subdivisions, the Vitelline Spheres become smaller and smaller, 
 and the process ultimately terminates by causing the whole mass of the Yolk 
 to resemble a mulberry in appearance." (1). 
 
 (1) A Theoretical and Practical Treatise on Midwifery, by P. Cazeaux, Member of the Imperial Acad- 
 emy of Medicine, etc. Fourth American, from the Sixth French Edition, p. 181. 
 
Ch. II.] MALE AND FEMALE PRINCIPLES. 77 
 
 5. The Male Principle is thus Dualizing, Segmentizing or Sectionizing en 
 Appearance or Manifestation or Function, while yet, essentially, or in 
 itself, it is, — lilce the Knife,— one ; or the essence of Unity. The Female 
 Principle is, on the contrary, in appearance and function, Uniftlng or Collective 
 (Concej)tive, Lat. Con, together, and Capio,io take, -whence, to tare in and 
 hold), while, ln itself, it is Duismal or cleft, (t. 203). In other words, 
 Masculism corresponds tendentially (and ostensibly) with Duism, but repetitively 
 (and occultly) with Unism ; and Feminism: corresponds tendentially (and ostensibly) 
 with Unism, but repetitively (and occultly) with Duism (t. 19). This is in ac- 
 cordance with the Principle formulized farther on, in the Text, as the Anti- 
 thetical Reflexion of Inherence and Appearance, or of Entity and 
 Function, (t.754). See also what is said of the corresponding Antitheses 
 between Philosophy and Science, (c. 1. t. 15.) 
 
 6. Embryonic Organization is the Natural Type, or God's Hieroglyphic 
 Representation of all Organization, in the Higher and Complete Meaning of the 
 term, — whether as studied by Man in Realms " not subject to Human Interven- 
 tion" (Comte) ; or as his Pattern and Guide, in Domains where Human Inter- 
 vention and Executive or Administrative Achievement are possible, and 
 needful. 
 
 7. Segmentation is Inter-S£c£-ation, the breaking or cutting-up into Seg-mec.:*. 
 Sect-ions or Sects ; and it is through the Inter-se^-ation of the Christian World 
 (the Multiplication of Sects), from the Impregnative Masculine Influences of the 
 Intellect — the Rationalistic Element — that Christendom is being prepared for an 
 Infinitely higher and more permanent Spiritual and Organic UniTy, a New 
 Catholicism infinitely more Comprehensive and Perfect than the best which the 
 Old Catholicism was competent to achieve. TItat was what Comte has happily 
 denominated a " Primitive Synthesis" of Society (ecclesiastically), and was 
 essentially Provisional, and destined, in a sense, to be superseded, and, in a 
 sense, to be absorbed, or built ujDon as a foundation (subsumed), — hence rightly 
 denominated the i/o^r(-Church)-Principle. 
 
 8. Proto-Christianism, or more broadly Proto -Religionism, represented Jry the 
 Old Catholic Church, is Feminoid and Naturoid ; hence tendentially correspond- 
 ing to, or fanatically devoted to, the idea of Unity, while repetitively or by its 
 own Nature, and in accordance with its Methods of Coercion and Restraint, it 
 is replete with the Principle of Schism ; whence it happens that She, (the Old 
 Catholic Church), is the Mother of antagonistic and hostile Sects. 
 
 9. Rationalism, allied icith and partially embracing Scientific Scepticism and 
 Protestantism, is, on the other hand, Masculaid and Scientoid, hence tendentially 
 and ostensibly corresponding with Duism, Schism or Sect, while yet there is in 
 it the occult Principle of Complete Adjustment and Ultimate Unity, through 
 the Obtention of an Undeniable Scientific Basis of Faith. These are 
 Solutions of immense significance which can only be glanced at here. 
 
 10. The presence of a Minor Proportion or SuMominancy of the Masculine 
 Principle in the Female Procreative Product (the Yolk), and hence of a Primi- 
 tive or Anticipatory Independence of all Masculine Aid and Co-operation, in 
 the Female Generative Effort, (and indeed of a similar independence of Female 
 
78 EMBEYOLOGY ; THE HEEMELLAS. [Ch. II. 
 
 help, in a still minor degree, in the Male Product), is wonderfully illustrated in 
 the following lesson from Natural History. 
 
 11. " On the coasts of Spain (in the Bay of Biscay) which are so violently 
 beaten by the waves, we often observe small hillocks of sand pierced by an 
 infinite number of minute openings half-covered by a thin projecting margin. 
 These mounds are either found behind some large rock or in some deep fissure, 
 although occasionally they are fixed on an entirely uncovered point. These 
 little hillocks or mounds, which look very much like a thick piece of honey- 
 comb, are in reality villages or populous cities, in which live, in modest seclu- 
 sion, certain Tuberculous Annelids known by the name of Hermellas, — creatures 
 as curious as any that fall under the notice of the naturalist. Their bodies, 
 which are about two inches in length, are terminated anteriorly by a bifurcated 
 head bearing a double bright golden -colored crown of strong, sharp, serrated 
 silken threads. 
 
 12. " On leaving the body of its mother the Egg of the Hermellais composed, 
 like all perfect Eggs, of four distinct parts ; that is to say, of a Yolk or Vitel- 
 lus, a germinal vesicle (vesicle of Purkinje), placed in the interior of the Yolk, 
 a germinal spot enclosed within the vesicle, and finally of a very fine membrane 
 which envelopes the whole. (In the eggs of birds the white, or albumen, and 
 the shell are merely accessory parts which are formed in the oviduct after the 
 actual egg has left the ovary). The germinal spot and vesicle are two minute 
 transparent globules; while the yolk is formed of very minute opaque granules, 
 united together by a perfectly diaphanous Matrix. 
 
 12. " If we throw some of these eggs into sea-water in which some of tlie Male 
 Organic Corpuscles are moving, we shall see, after a few moments' immersion, that 
 it has become the seat of a condition of vital activity which may be easily 
 watched through the microscope. A mysterious force seems to mould these ele- 
 ments, blending them together on all sides. 
 
 13. " The Yolk presents alternating movements of Contraction and Expan- 
 sion, the spot and the vesicle successively disappear, a transparent globule 
 escapes from the midst of the vitellus, and then begins the singular phenomenon 
 discovered by MM. Prevost and Dumas. A circular streak is observable round 
 the vitellus, which divides spontaneously first into two, and then into four 
 parts, and goes on subdividing thus successively until it is only composed of 
 very minute globules. In proportion as this cleavage progresses, the granular 
 character of the vitellus diminishes, and finally disappears. The entire mass 
 assumes the appearance of young tissues. At this period we soon begin to 
 perceive a few small filaments which are at first immovable, but which speedily 
 begin to strike the liquid with a jerking motion. These filaments become more 
 and more multiplied, when the young hermella, after having balanced itself for 
 some time, as if to try its nascent organs, suddenly leaves the solid plane which 
 supported it, and throws itself into the liquid under the form of a small and 
 irregularly formed spherical larva bristling all over with vibratile cilia. 
 
 14. " Such are briefly the phenomena presented by the fertilized" [or im- 
 pregnated] " egg of the hermella. In twelve, or, at most, fifteen hours, this egg 
 bjcomes transformed into an animal, which swims about, stops, and guides 
 
Ch. II.] CORRESPONDING SOCIAL ANALOGIES. 79 
 
 itself, and thus gives evident signs of spontaneity. The same egg, if left in the 
 liquid witlwut being brought in contact with the fertilizing element, becomes decom- 
 posed in about forty or fifty hours. We must not, however, suppose that it is the 
 less active on this account. The characteristic activity of the first phases op 
 development are manifested here no less than in the fertilized egg. 
 The Yolk dilates and contracts, the spot and vesicle disappear, the vitellus 
 undergoes cleavage and becomes thinner. For the first few hours it is almost 
 impossible to distinguish a fertilized from a non-fertilized egg. In the latter, 
 however, the movements increase in rapidity, 'while they diminish ln 
 regularity, and, instead of resulting in the Organization op a New Belng, 
 they terminate in the destruction of the germ. If, however, we take some 
 of these eggs which seem very nearly decomposed, and bring them in con- 
 tact with the fertilizing corpuscles, their movements will slacken and became 
 nure regular; and we may even frequently obtain numerous swarms of larvae 
 from eggs that have been deposited for nearly forty hours. [Within the very 
 last hour before actual decomposition commences.] 
 
 15. " These facts, which I have repeatedly verified, appear to me to be 
 thoroughly conclusive. They teach us that the Movements which have their 
 seat in the Egg immediately after its appearance are entirely independent op 
 fertilization. The disappearance of the germinal spot and vesicle, the oscil- 
 lations of the yolk and its cleavage, are, ln the isolated Female Element, 
 so many signs of special activity and of a vitality which belongs to it. 
 When these movements cease, and when the egg becomes decomposed, it is in 
 reality dead. 
 
 16. " Thus the fertilizing corpuscles after separation from the Male retain a 
 certain amount of vitality. In the same manner, on their separation from the 
 mother, the eggs possess a special and individual life. Even in non-fertilized 
 eggs this vitality is manifested by spontaneous and characteristic movements, 
 'precisely the same as we observe in the case of the Male Corpuscles. In the lat- 
 ter" [the Male Corpuscles] " all indications of vitality disappear in a compara- 
 tively short time, and it is precisely the same in respect to non-fertilized eggs. 
 In the fertilized eggs, on the contrary, vital movements are prolonged and 
 
 THE RESULT IS THE COMPLETE ORGANIZATION OF A LrVLNG BEING." [For 
 
 " Male Corpuscles" put Intellectual Schemes, Theories, Abstract Conceptions and 
 Plans, as for example of Social Reconstruction, never practicalized, that is to 
 say, never adjusted and adapted to the Instinctual Living Movements of Society. 
 For " Non-fertilized Eggs" put Spontaneous, Instinctually conceived, unintel- 
 lectualized, Movements, Institutions, and States or Stages of Society, even though 
 intuitionally, or spiritually, or inspirationally founded and guided. Finally, in 
 the place of " Fertilized Eggs, v put the Spontaneous, Instinctual, or Naturis- 
 mal Institutions of Society afterwards impregnated — at any time before 
 tk decomposition" or dissolution— -by the truly discovered Scientific Knowledge of 
 the Laws of Organization, as involved in the Universal Laws, or the proper 
 Logic of Being— by, in other words, Umversological Principles and Methods 
 of Action.] 
 
 17. " The Contact of the Egg with these Corpuscles" [Male] " is not, there- 
 
80 SUCCESSIVE KELIGIOTTS DISPENSATIONS. [Ch. IL 
 
 fore, to give or to re-awaken a life which is already present in the Egg, and which is 
 manifested by appreciable phenomena, but rather to regulate the exercise 
 op this Force, and thus to secure its duration." (1). 
 
 18. This Subdominant or Minor Presence of the Male Formative or Regulat- 
 ing Principle of Organization, within the Female Mass of Prepared Materials, 
 giving to the Female Principle or Element an incipient and partial indepen- 
 dence and a deceptive promise of a full independence of the Male Element, 
 and a similar shadowy independence of the Female on the part of the Male 
 Element or Principle, involve and illustrate three Principles or three Modifica- 
 tions of one Principle of Universology, subsequently expounded in the Text, 
 namely 1. Inexpugnability op Prime Elements (t.226); 2. Overlapping 
 (t. 527); and 3. Mere Preponderance (t. 526). 
 
 19. The Dissective Knife in the Hand is repeated by the Teeth in the Mouth, as 
 just intimated (c. 2, t. 136), and especially by the Incisors (Cutters) or Front- 
 Teeth, and pivotally by the Cuspids or Eye-Teeth (pointed Cutters). These, then, 
 are also an Analogue of Intellect. Dentition, and especially tLe cutting of the 
 Eye-teeth, is therefore, and is instinctively recognized as being, representative of 
 the incipient development of the Reasoning Faculty. 
 
 20. The whole Dispensation of Proto-Religionism in the "World, extending 
 up to the present hour, is pre-eminently represented in Christendom by the Old 
 Catholic Church, though including also all the Sects, and by the Corresponding 
 Entire Social Development. All Doctrine prior to the Discovery of an Intellectual 
 Basis of Faith and Doctrinal Reconciliation, — all in fine which has been, or which 
 lias depended on, the Faith of Belief instead of the Faith of KnoicleJge — Cor- 
 responds with the Absorption of Nutrition, or the Sucking Process of the 
 Irf ant. It is not to be despised, as it was indispensable for the infantile period, 
 — a perfect adaptation to that age, — and will ever remain, in Subdominance, 
 through the adult age, in the form of Nutritive Drinks, Gruels, Panadas, etc. 
 It is not, on the other hand, to be taken, any longer, Dominantly, or in Prepon- 
 derance, as appropriate Adult food. 
 
 21. The Deutero- or Sciento-Religious Dispensation (with the corresponding 
 General Dispensation of Affairs) now about commencing its Inauguration in 
 the world, corresponds, on the other hand, with the period during which the Indi- 
 vidual is completely furnished with Teeth. The Development of Protestantism 
 and Dissent represents the successive painful stages of Dentition, or rather, the 
 procuring and subsequent loss, (the decay of Sects), of the whole Provisional 
 Set of Deciduous or Milk-Teeth. The demand will now increase in the Uni- 
 versal Human Society for more solid Mental Food corresponding with the 
 higher development and maturity of the Being ; — in one case the Individual, 
 and in the other Society at lanje. The accompanying process of Ablactation 
 or Weaning must cost some suffering, more or less, according as the Being is 
 more or less healthy and harmonious. " All Transitions are painful." (Fourier). 
 This Analogy of the Teeth is stated and illustrated in a general sense in the 
 Text, later (t 461), but it seemed requisite to state it in this connection. 
 
 (1) "Rambles of a Naturalist," quoted by Hu°:h Doherty, in "Organic Philosophy, or Man's True 
 Place in Nature. YoL I. ; Epicosmology." pp. 185-192. 
 
Cn. II.] MASCULINISM AND FEMINISM. 81 
 
 22. Primitive and Infantile Stages, and hence Childhood generally, correspond, 
 repetitively, with the Female, the Child being intimately associated with tUe 
 Mother. Social Institutions pertaining to such stages are necessarily provisional, 
 like the clothes of the infant and child, and are thrown aside, or pass into non- 
 use, not alone from wear, but from inadequacy or want of sufficiency of accom- 
 modation. Still more primitive and transitory is the Effort of Feminism to 
 organize, and to produce, unaided by the Masculine Element ; — Feeling 
 apart from Knowledge ; Intuition and Inspiration apart from Science. 
 
 23. The lesson drawn from the case of the Hermellas (c. 10, t. 136) is repeated, 
 in the Human Female Function, by the phenomenon of Spontaneous Ovulation. 
 The Ovum or Ovule leaves the Ovary, though unimpregnated, as if it were im- 
 pregnated, and commences, with apparently flattering prospects of success, an organ- 
 ization, which is destined soon to run into confusion, — so soon as it has passed 
 through the few first stages, and to end in premature dissolution, (c. 14, 1. 135). 
 
 24. It results from what has just been shown (c. 22, t. 136), that whatever is 
 said of a Feminoid Dispensation or State of Things, applies analogically and 
 repetitively, (mutatis mutandis), to a Childhood-Dispensation or State of Things, 
 (Infantoid). On the contrary, that which is Masculoid has a similar Repetitory 
 Relationship with Old Age ; the Senior (Senectoid or Senatoid) Dispensation ; 
 (Lat. senex, an old Man, senatus, a Senate or Congregation of Seniors.) The 
 
 vFeeling or Sentiment of Youth is thus associated with the Female, as the Child 
 with the Mother, and the Knowing or the Wisdom of Age with the Male. This 
 is, however, in mere Preponderance, as by the turning of a balance, as will 
 be shown elsewhere ; and may by overlapping be exceptionally reversed. 
 (t. 257). 
 
 25. But, why, if the JSaturoid, Instinctual, or Provisioned Synthesis, of Society is 
 Feminoid, does it happen that Man (Male) has always, during such periods, or 
 during the one whole period of that character, extending up to the present 
 time, held and exercised an undue supremacy over Woman ? — And that it is 
 only with the dawn of the Scientoid or Reflexionoid Period, (Masculoid instead 
 of Feminoid), that Woman is beginning to be elevated to a General intellectual 
 recognition of her equality, and sentimentally to a corresponding Supremacy on 
 her part ? It is precisely for the reason that each, unreflectingly, assigns the 
 Supremacy — not indeed in their Primitive Selfishness or Proprium, but with the 
 development of Spirituality and Sentiment — not to that which itself is, but to 
 that towards which it worshipfully and respectfully tends, — hence Feminism to 
 Masculistn, and Masculism in turn to Feminism. 
 
 26. It results that a Feminoid Age, Period, or Dispensation, looks naturally 
 to the Male Element as its Lord and Master, such being the Spontaneous Ten- 
 dency, or Natural Objective of Feminism (but ideally, or without full Knowledge 
 on the Subject). Hence also and necessarily, such an Age is Theological and 
 Religious (Proto-religious, Pietistic). God is Personally conceived of, and hal- 
 lowed and cherished as immeasurably above Nature, while also He is icholly 
 endowed with Masculine Attributes. This is instinctual womanly worship. 
 
 27. For the same reason a Scientific Age (Masculoid) tends to elevate the 
 Appreciation and Worship of Nature and the Laws of Nature into the Su- 
 
82 THE CHICKEN AND THE EGG. [Ch. II. 
 
 prenie rank, and to depreciate or ignore the Primitive Faith. It ceases in other 
 words to be religious in the Primary Sense of that term, (Proto-religious), and 
 becomes Skeptical and investigative, transitionally to becoming determinately or 
 exactly Knowing, and thence Sciento-, or Deutero-Religious. This is Masculism 
 (Intellectual) idealizing and doing homage to Feminism (Instinctual). 
 
 28. The Third Period, Artoid, will discriminate, first, Accurately and Scienti- 
 fically, through the Intellect, and then, Esthetically or Artistically, through the 
 Sentiment, the respective grounds of the Supremacy of the two Sexes, in their 
 several spheres and relationships to each other. The Second Period is of short 
 duration, and is merely transitional to the Third. They are therefore not al- 
 ways very definitely discriminated, the Second Stage being put representatively 
 for the Third also ; — and always remaining its Governing Head. 
 
 29. The last word of Prof. Bain's great treatise, " On the Emotions and the 
 Will" is the following. '• The common use of the word Feeling is, being 
 mentally awake or Conscious, — being pleased, pained, or excited; and the only 
 real question at issue is that above discussed with reference to Hamilton's 
 Views ; — Is Feeling based on Knowing [or contrariwise, Knowing on Feeling], 
 or are Feeling and Knowing Co-ordinate, although Inseparable Functions of 
 the Mind?" (1). 
 
 30. When it is known that Feeling is Analogous with Substance, and 
 Knowing with Form (c. 1, 2, t. 136, above), we see very clearly and more 
 extendedly what is the nature of the question here put, and so laboriously 
 discussed by these philosophers. It is, namely, whether Substance (Matter) 
 originates from Form (Ideas) ? Or is the Order of Development the opposite 
 of this? — Or are Substance and Form co-ordinate, though inseparable [Inex- 
 pugnable] Factors and Functions of all Being, the joint Necessary Elements 
 in the very Constitution of Things ? 
 
 31. We are here face to face with the larger philosophical question which 
 has come down from Plato, and which has divided the world of thinkers into 
 the two hostile camps of The Materialists and The Idealists ; — with the third 
 or Mediatorial School, The Eclectics, striving to balance the Vibration between 
 the other two. This is also the question of the Natural and the Logical Order, 
 and of Priority in their Relationship ; — Which, in fine, is first, the Chicken or 
 the Egg ? 
 
 32. It is a great step gained when we can thus generalize the special question, 
 — translating Feeling and Knowing into Substance and Form, or Matter and 
 Idea(s) ; and then finally into the two Grand Orders of Development which 
 preside over all Evolution whatsoever. With the basis now laid in Universology 
 I doubt not that the following answers will, after due discussion, prove satis- 
 factory. 
 
 I. That from the Natural Standing-point (Materialistic), — that is to say, 
 viewed with this natural bias of mind in the individual investigator, — Feel- 
 ing, Substance, Matter, Nature, The Natural Order, and the Egg are 
 First, (that is to say, historically, or as beginning the Natural Career of Develop- 
 
 (1) The Emotions and the Will, by Alexander Bain. Appendix, p. 616. 
 
Ch. II] STANDING-POINTS OF PHILOSOPHY. 83 
 
 merit, in Time) ; and Knowing, Form:, Ideas, (Thought), Science (or Logic)' 
 The Logical Order, and the Chicken (the Organized Being) are Last, or 
 Secondary, Derived, Ultimate. 
 
 H. That from the Logical, Ideal, or Spiritual, Standing-point, related to 
 Space (c. 2, t. 9), All this is reversed ( — by Terminal Conversion into 
 Opposites, t. 83), and the counter-verdict is entered: Knowing, Form, 
 Ideas, Science, Logical Order, and Organic Perfection, are, First, as the Causa- 
 tive Inherent Necessity of Being, and Feeling, Substance, Matter, Nature, The 
 Natural Order, and the Egg, are Effects or Results therefrom. 
 
 III. That from the Absolute Standing^point (Absolute Idealism), Feeling 
 and Knowing, or Substance and Form, respectively, are " Co-ordinate al- 
 though inseparable functions of the Mind," and Factors of Being. They are, in 
 other words, inexpugnably united, while susceptible of Development in either 
 Order, in accordance as one or the other of either Couple of Elements pre- 
 dominates. (Mere Preponderance, t. 526). The Corresponding Concrete Ob- 
 jects (Egg and Chicken for example) are distributed in the relations which they 
 hold to our minds accordingly. 
 
 IV. That, finally, from the Integral Standing-point (or -points) each of tlie 
 preceding Views and Statements (I., II., IH.) is alike true, when confined to 
 its own proper Aspect or Angle of Vision, and each of them alike false, ichen 
 put for the Wliole Truth of the Subject, or as excluding or denying the other 
 counterpoising and related statements upon the same subject. This is an instance 
 and illustration of the Re conciliative Harmony of Ideas (Title-page), and 
 of the General Method of JJniversology and its related Philosophy of Integral- 
 ism, (a. 1-10.) 
 
 Annotation c. 32, t, 136. 1. It mind; but that the Necessary Condition* 
 is the same question in another form of All Perception, as the ideas of Time 
 which has grounded the voluminous and Space, and the categories of the 
 discussion of the philosophers on the Understanding, exist as the essential 
 nature of Perception, or the Order of the Forms of Thought, within the mind itself, 
 Acquisition and Mental Evolution of and are contributed, by the mind, to the 
 Ideas. J.Stuart Mill states clearly the compound perception of the thing; which, 
 difference between the Kantean concep- as a conception in the mind, has there- 
 tion of what occurs in the acts of know- fore always two factors, one from with- 
 ing and the earlier form of the theory of out, and the other from within the mind, 
 that subject as held by Hartley, revived In Universological phrase, the Substance 
 by James Mill and Professor Bain, and of the conception is from without, and 
 accepted and defended by himself. (1). the Form of the conception from with in . 
 Tins statement may be epitomized as 2. The Hartleian theory, on the con- 
 follows: Kant holds that the common trary, traces back the derivation of the 
 sensible qualities of things, as whiteness, second of these factors of knowing, and 
 sWeetnoss etc., are brought into the posits it in the first, so that, from this 
 mind through the senses, and pertain to point of view, every thing which is ever 
 Things in Themselves external to the in the mind comes into it originally from 
 
 (1) Review of Hamilton. 
 
84 OVERLAPPING AND COMMINGLING. [Ch. II. 
 
 33. It will be observed that the Impregnation of the Ovum, Birth into the 
 New (Extra-uterine) Life, Dentition, The Arrival at Puberty, or the Adult Age, 
 and finally, Old Age itself, are associated, as indicia, with Masculism, and yet 
 that Masculism as a Whole, is, in another sense, treated as characteristic of a 
 given Period or Dispensation. This is owing to a Principle of Overlapping, 
 and to The Commlngling op Analogies in the Higher Spheres, Univer- 
 sological Principles which will be expounded at other points. 
 
 34. In a preceding paragraph of this Commentary (c. 21, t. 136), theDeutero-, 
 or Sciento-Religious Dispensation is spoken of as only now about commencing 
 its Inauguration in the "World. This is said in no canting or pretentious way, 
 but as itself a Scientific Truth, pregnant with importance, revealed and estab- 
 lished by Universology. It requires, however, to be explained why the special 
 Period of Scientific Evolution from Bacon to the Present Time is not entitled to 
 be regarded as being, or, at least, as belonging to this New Dispensation in the 
 Total Career of Humanity. The Magnificent Series of Scientific Discoveries and 
 Stages of Rational Progress occurring during that Period, as detailed, for ex- 
 ample, by Dr. Draper in his " Intellectual Development of Europe," would 
 seem to entitle it to that Degree of Consideration. 
 
 35. With no intention of depreciating this Great Modern Awakening of the 
 Human Intellect, and the achievements which have already resulted from it, I 
 must affirm, and will show, that it does not, however, fall within, nor constitute 
 a part of, The Proper Intellectual or Rational Dispensation in the 
 Larger Evolution of Human Affairs. This latter Dispensation can only be indi- 
 cated and initiated by the actual Discovery of The Unity of the Sciences. 
 
 without, and through the avenue of the 4. The Mystical and purely Ideal 
 senses ; (that is to say, from a source theory of the same process is not here 
 relatively external, even though under noticed by Mill, and is still different from 
 the Berkleian conception, now called either of those which he does specify. It 
 the Relativity of Knowledge, the whole is, namely, that the Substantive Half of 
 operation be within the mind itself, and, Perception is, itself, on the contrary, 
 in that sense, internal). solely derived from the Necessary Laws 
 3. Since Substance is, in this relation, of Thought in the Mind ; that, in other 
 the External element, this latter doctrine words, Ideal Law, or Abstract Form, it- 
 is equivalent to affirming that Form is self, is the Generator of all that appears 
 merely a something derived from Sub- as Substance, and that Substance can 
 stance, and hence that Substance is the always, by analysis, be reduced back into 
 basis and origin of all things — for, by it ; that this Ideal and Abstract Form 
 Analogy, the constitution of an idea is pertains inherently to Mind, and is the 
 identical icith the constitution of 'a thing or God-Principle or the Creative Principle 
 of a world. This latter doctrine is there- in the Universe of Being ; that Type- 
 fore, in fact, in accordance with the Nat- Forms assume to themselves Matter or 
 tjral Genesis of Knowledge in the mind, Substance, and so create the Real or Ex- 
 or, in other words, it is the process of ternal World. Such is substantially the 
 knowing viewed from the Natural Stand- Hegelian Logic on the one hand, and the 
 Point, and in the Natural Order of Evo- Idealism,of Plato, on the other, 
 lution — as shown by Cousin. 5. This Absolute or Pure Idealism as- 
 
Ch. II] CONFUSION OF ANALOGIES. 85 
 
 36. By the Principle formulized later in the Text (t. Ill), as The Inexpugna- 
 bility of Prime Elements, no Age can be wholly without the presence of 
 the Intellectual Element, while in certain subdivisions of that Age or Dispen- 
 sation, even though Unintellectual in the main, it must come forward and play 
 a somewhat conspicuous part, and especially at the Dawn, and as the Transition to, 
 the Proper Intellectual Age. The Proto-religious Dispensation, mainly under 
 the Control of Feeling and Instinct, has therefore nevertheless had its own 
 remarkable Phase of Intellectual Activity, as the Prelude to the Proper Reign 
 of the Intellect soon to be established. Tliis is all that the whole Inductive 
 Period in the Evolution of the Sciences will prove to have been. It is the Mas- 
 culoid Side of a Feminoid Development merely ; or, changing the Analogy, as 
 we are allowed to do, by The Commingllng op Analogies in the Higher 
 Spheres, it is the Adultoid Aspect or Stage of the Infantoid Period or Dispen- 
 sation of Affairs, and Premonitional of the real Adult Life. 
 
 37. From tlie Feminoid Standing-point, {Intuitional, Pietistic, Proto-religious), it 
 is a natural fallacy, therefore, to regard the Intellect as a still more Feminoid 
 Adjunct to itself, and to regard itself as relatively Masculoid in the sense of 
 being the more potent and Substantive Element of the two. The Sexual Ana- 
 logies are thus reversed by confounding a Minor with a Major Distribution. 
 This happens, for example, with Swedenborg, who, after having correctly 
 taught that Woman is [in Preponderance] " Voluntary" (related to the Will, 
 or a " Form of Love," equivalent to Feeling), and that Man is a Form of Wis- 
 dom or the Understanding (1) — goes on elsewhere to affirm that The Will, as a 
 Husband, espouses the Understanding as a Bride (2) ; — which is the confusion 
 alluded to, and a contradiction of the previous doctrine. 
 
 sumes, in other words, that the Abstract 6. The Scheme of Theory, Opinion, or 
 Laws of Being are, in themselves, Ideo- Doctrine (Unismal), which derives all 
 Peal Existences, and that, as such, they Existence and its Laws from the Per- 
 are the very Thoughts of God, and sonal and Irresponsible Will and Power 
 hence Logico-Potential, or Actual Creative of God, maybe denominated, as a tech- 
 Forces, (the Logos-Principle) ; or, final- nicality, Arbitrism. The Counter-Doc- 
 LY, and as the Extreme of the Doctrine, trine, that All Being originates from 
 That these Laws of Being transcend Necessary Law (Duismal), is then Logi- 
 all Existence, as themselves the Primal cism. Other terms for the Allied Dis- 
 or Anticipatory Inherent Necessities or criminations will be furnished else- 
 Conditions of Being ; so that, If God, where. 
 
 even, exists, they must have created 7. There is here a Terminal Conver- 
 
 Him, and must remain the Regulative sion into Opposites, and Substance is 
 
 Principles of His Nature. Theology, ac- made to be wholly derivative from Form. 
 
 cording to this latter view, is a branch This is the Logical, and at the same 
 
 of Ontology ; the Science of God a branch time the Spiritual, Order, character- 
 
 of the Science of Being Universally ; and istic alike therefore of the High Tran- 
 
 Religious Opinion is wholly amenable to scendental and of the Mystical Schools 
 
 Radical Philosophical Analysis and Pure of Philosophy. The Logical and the 
 
 Science. Spiritual Orders coincide, because it is in 
 
 (1) Heaven and Hell, No. 369, et pas6im. (2) Divine Love and Wisdom, Nos. 402 et seq. 
 
88 THE INTELLECT MASCULOLD. [Ch. II 
 
 38. It is in this fallacious manner that the Religious World generally regards 
 Knowledge and the Whole Intellectual Development as, at the best, something 
 merely Accessory to Religion, — a servant, or hand-maid, or page, or, at most, a 
 spouse, and so of the Feminine Order ; — not dreaming that the lad is her future 
 Husband, and in a sense, therefore, her future Lord and Master. And hitherto, 
 the Representatives of Mind have either violently revolted against, or have 
 virtually submitted to this assumption, and this because their sphere has been 
 merely a Sub-dominance or Minor Manifestation within a Dispensation which, 
 as a whole, is based on the Faith of Belief, and not on Positive Knowledge. 
 
 89. Tlie Intellectual Age, as such, the True Mascufoid Development of Human- 
 ity, enters on the scene only when, by an Absolute Analysis, all Intellectual 
 Truth can be deduced, in Harmonious Adjustment of Parts, from a Center of 
 Logical Necessity as Absolute as that which Religious Doctrine has 
 assigned to the Personal Will of God. This will not result in the destruction 
 of the Previous Feminoid Dispensation; as the Pseudo-intellectual Develop- 
 ment, (Pseudo, because working in trammels and in Abnormal Subordination), 
 within that Dispensation, has threatened to do ; but in a lifting of it into a higher 
 and truer dignity — though still in subordination to itself — by expounding its 
 mysteries, saving, accepting, and cherishing the Spirit and the Renewed Forms 
 even, of that earlier Dispensation. 
 
 40. The Third and Ulterior Dispensation, — Artoid, Active — to which the Sec- 
 ond is immediately Transitional, but of which it is perpetually to remain the 
 Governing Head — will then arise from the Marriage and the Love-Embrace of the 
 two former, in their Relation of Virile Supremacy and of a true Feminine Sub- 
 
 the same direction downward, whether manner, resolvable into an infinity of 
 we proceed from the brow, or the chest, Points. This is the inherent Ikexpug- 
 to the feet. Cousin has again shown that inability of Prime Elements, and the 
 the Natural and the Logical Order co- Convertible Identity, which lie at 
 exist, and must both be taken into the the very core and foundation of the con- 
 account in the constitution of every per- stitution of all Being. Neither of the 
 ception, and I will add, in the creation two Simplisms on the two sides of the Gom- 
 of each thing and of each world, and of plex Truth, must be put, as if it were 
 the total Universe of Being. It is some- the whole, in the plave of the Complex- 
 what surprising that any one of the ity itself. Like the two rills which are 
 single or one-sided solutions of the prob- disparted by a pebble on the summit of a 
 lem of Thinking and of Being — which mountain, the two streams of Philosophy 
 are identical — should now be brought which originate from this seemingly 
 forward triumphantly, as if it were the trivial divergence, are world-wide in the 
 whole. views which they entertain and incul- 
 8. The Point is representative of Sub- cate upon every subject of human con- 
 tance, and the Line of Form. It will cernment, and in their influence upon 
 be shown elsewhere, by the most search- the whole destiny of Man. They are 
 ing analysis, that any possible concep- the Sensationalism and the Idealism into 
 tion of Point is resolvable, by analysis, which Morell, in his History of Philos- 
 into an infinity of Lines ; and contrari- ophy, subdivides the whole Philosophical 
 wise, that every Line, is, in the same Domain. It is somewhat surprising, I 
 
Ga. II] FOURFOLD SEXOID DISCRIMINATION. 87 
 
 ordination respectively. The Stalwart Youth who breaks away somewhat 
 rudely from the control of the Mother, becomes, when touched by Love, the 
 ardent admirer and the staunch protector of the Maternal Sex in the Person of 
 his Bride. 
 
 41. The Intellectual Dispensation, as such, will have also, within itself, its 
 own Minor Development of the Faith of Belief, as complementary to its Stock of 
 Positive Knowledge. This will correspond inversely to the Preliminary Develop- 
 ment of Science and Rationality prior to the Knowledge in the world of any 
 basis of Scientific Unity. 
 
 42. The Discrimination to be made is therefore Fourfold, instead of merely 
 Double, and analogous with what is suggested by the following tabular view : 
 
 2. Masculismal ( 2. Feminoid Men. (" Effeminate"). 
 
 (Male.) ( 1. Masculoid Men. 
 
 1. Femixesmal \ 2. Masculoid Women. (" Masculine"). 
 
 (Female.) ( 1. Feminoid Women. 
 
 The terms, Proto-Christian, Deutero-Christian, and Trito-Christian, for 1. The 
 Old, 2. The Intellectual-Transitional Dispensation about commencing, and 3. 
 The Ulterior New Christian Dispensation, as the Composite Blending and Har- 
 mony of the two prior Dispensations, have been exrjanded above (c. 8, t. 136) 
 into Proto-religious, etc., to embrace more than Christendom; and inasmuch as 
 Religion is still only a Phase or Department of the whole Societary Life, these 
 terms should take on a still further enlargement of the extension of their mean- 
 ing, as 1. Proto-Social (or Societary), Deutero-Social, etc. As Periods we 
 
 repeat, that, at this day, and after such Law, (or rather of corresponding Spirit- 
 discriminations as that above alluded to ual Attenuation in the Concrete World), 
 by Cousin, either of the partialisrns in with the energy inherent therein, and 
 question should be revived and insisted the emanations therefrom, constitutes, 
 upon as if it were the whole of the case, according to the Ideala-Spiritual Theory, 
 The temptation is, however, excessively the more Real World, and the Natural- 
 strong to fall into this error, inasmuch Real is then a world of Appearance -i 
 as the individual organization of every without Actual Reality. Such is Ideal- 
 mind leans in some measure to the one ism, such is Spiritualism, such is Mysti- 
 or the other side of the question ; and in- cism. Such in fine is Transcendental- 
 asmuch as it is extremely difficult that ism. The details of this theory will be 
 he who has traveled over a road in one more elaborated at various points fur- 
 direction, should realize to himself that ther on. See especially t. 0000. This 
 he only half-knows the road, until he has Schema or Fibrillation of Abstractions, 
 reversed the operation, and passed over and corresponding concrete Attenuations, 
 it again in the opposite direction ; inas- has for its Analogue the Nervous System 
 much, in fine, as each doctrine does ap- in the Body, and thence the Brain, and 
 patently and, in a sense, cover the whole thence the Mind which inhabits the 
 ground, and exhaust the subject. But Brain, and thence the Eye as a little 
 Nature is more complex and subtle than Brain projected from the center of the 
 Man has supposed. great Brain, — the One All-Seeing Eye 
 9. This Ideal Schema of Pure Abstract symbolizing God ; and thence the Light- 
 
88 EQUALITY AND INEQUALITY OF THE SEXES. [Cn. II. 
 
 should then denominate the whole of the Race-Existence of Humanity up to 
 the Present, The Proto- (or Primo-) Societismus ; the Short Transitional Period, 
 during which the Absolute Intellectual Analysis is being effected and estab- 
 lished in its Governing Position, the Deutero- (or Secundo-) Societismus ■ and 
 the Final Harmony of Feeling, Ideas and Action on the Planet, the Trito- (or 
 Tertio-) Societismus. The New Language will furnish more Euphonious and 
 Manageable Technicalities. 
 
 43. Let not the staunch defender of " Woman's Rights," or " the Equality of 
 Woman," take offense prematurely at the idea that there is any sense in which 
 Woman is legitimately subordinate to Man. The whole Actual or Relative 
 Constitution of Things in the Entire Universe deals in Superiorities and Sub- 
 ordinations, of different Styles, Grades, or Series of Distributions. What is 
 Superior in one Aspect or Order of Aspecting the Subject, is Inferior in another 
 and different one. There is a Sense in which the little child is the Superior 
 and Governing Personage in a household, as all interests are apt to be centered 
 on it and its wants and needs. This is government by Influence, and not by 
 Administrative Authority, and it is, preponderantly, in a manner allied to this, 
 though still different, that Woman will always influence so potently the desti- 
 nies of Humanity, and only exceptionally, or in Subdominance, as a Ruler in the 
 External Administrative Sense ; though in this respect she should, on the broad 
 grounds of Universal Rights, be absolutely without hindrance or obstruction, 
 in making available all the talent, she may have. Political Rule is allied with 
 Laws, Jurisprudence, the Legal Profession, Abstract Principles, Logic, and Ex- 
 act Science. WTiat is meant is that Man by his Mental Constitution stands 
 
 Rays emanating from and impinging Bosom — the External or Surface Breast, 
 upon the Eye, or else constituting the allied with the Lap — and Womb of 
 Halo or Glory of the Religio-Artistic Mother Earth, which are often poetically 
 Conception, and thence Water and all and figuratively alluded to). These corres- 
 Mirrors and Reflectors as representing pond with the Abdomen (the Lap, Womb, 
 and symbolizing the Light. This is and Bosom or External Breast) together 
 against, or antithetical to, the Muscle, with the Brawn of the Seat and Thighs 
 Flesh and Bulk of the Body, which sym- of the Individual Human Body. The 
 bolizes the outer Material World ; the Limbs of the World are the projecting 
 Nervous as against the Muscular System Arms and Legs of the three Diametrids 
 of Philosophy, Christianity, Science, etc. rectangularly arranged relatively to each 
 In simple terms, Man is the Head of the other, denominated elsewhere the Cos- 
 World, and corresponds, therefore, or is niical Bi-Trinacria, (t. 596), — the Ex- 
 analogous with, the Head of the Man tremities directed to the Four Cardinal 
 himself within the Individual Human Points, the Zenith and the Nadir, respect- 
 Body, (Rational). The Breast of the ively. These correspond with the Four 
 World is the Atmosphere, which then Limbs and with the Cephalic and Caudal 
 corresponds with the Breasts or Breath- Elongations of the Trunk respectively. 
 Region (Spiritual, Spiro, to breathe). These statements are entered here mere- 
 The Loins and Basis or Fundamentum ly, and reserved for further explanations 
 of the World are the Surface and the at other points. 
 Body or Mass of the Earth ; (the Lap and 10. It will be readily perceived now, 
 
Ch. II.J 
 
 WORTH AND RANK. 
 
 89 
 
 more immediately related, (Repetitively Correspondential), with this whole De- 
 partment of Affairs, and Woman more so with Physiology, the Medical Profes- 
 sion, Concrete Conceptions, the Natural Sciences, and with Art. It is the 
 Universological Doctrine, therefore, that in The Absolute, the Two Sexes are 
 Absolutely Equal, that is to say, by balancing all different considerations ; but 
 that in the Relative or Actual, No two Things are ever Equal; and that by 
 Analogy we may determine scientifically and accurately the Relative Superior- 
 ity and Inferiority in any given case of Relation, no longer leaving the matter 
 to the decision of prejudice or interested opinion. An important Universo- 
 logical Formula, expressing this Conjunction of the Democratic Equalities with 
 the Hierarchical Superiorities of the different Entities of Being, is 
 Equality op "Worth with Difference of Rank. 
 44. The relations of the Sexes in the sense here discussed will be resumed in 
 the Text, further on (t. 772). Whatever may be the General Statement, the 
 Actual Results, it must be borne in mind, are greatly affected by the Princi* 
 pies of Overlapping, and mere Preponderance. The Subject is one, hence- 
 forward, for Study, and not for preconception and partisan violence. 
 
 that the Kantean Philosophy holds mid- 
 dle ground between the Sensational and 
 the Idealist conceptions, assigning one 
 factor of Knowledge to Matter, and the 
 other to Mind : whereas they derive the 
 whole of Knowledge from Matter, or 
 from Mind, exclusively. 
 
 11. Finally, I am now able to state, 
 without stopping to enlarge upon it, 
 the Universological aspect of the ques- 
 tion. It is, in the first place, integrative 
 of all the preceding views. It then en- 
 larges them all ; for, in summary, it 
 is this: That Matter and Mind anti- 
 thetically reflect each other ; that each of 
 them has in itself, by Echo or Analogy, 
 all of the Elements which are in the 
 other, — that is to say, both Substance 
 and Form ; that the External or Sensa- 
 tional side of a Perception is the Sub- 
 stance, and that the Thought-form, 
 (whether called " a Category of the Un- 
 derstanding," or " a law of association,*') 
 is the Form of the Idea ; that the Sub- 
 stance and Form of Ideas in the Mind 
 correspond exactly to the Substance and 
 Form of Matter or Things in the World ; 
 but with Antithetical Reflexion in 
 respect to Proportion ; the Form-Element 
 
 14 
 
 predominating in the Mind, and the Sub- 
 stance-Element predominating in Matter; 
 and that, hence, Mind is relatively Mas- 
 culoid and Governing, and Matter rela- 
 tively Feminoid and Concessive, in their 
 antithesis and conjunction with each 
 other. This is so notwithstanding the fact 
 that Matter — as the process is viewed in 
 the Natural Order — originally impresses 
 or impregnates Mind, as it will be shown 
 elsewhere that the Female primarily in- 
 fluxes and excites the Male, — by a Species 
 of Spiritual Impregnation. 
 
 12. A very worthy contribution to the 
 Progress and Systematization of Philos- 
 ophy has just been made in England, by 
 David Masson, in a small work entitled, 
 " Recent British Philosophy." The espe- 
 cial value of the work centers on tho 
 important discrimination which the au- 
 thor institutes between, 1. The Cos- 
 mological Conception ; 2. The Psy- 
 chological Difference ; and, 3. The 
 Ontological Faith of different Phi- 
 losophers and Schools of Philosophy. 
 This is precisely in the nature of what I 
 mean, still more largely, by The Dif- 
 ferent Aspects of, or the Different 
 Modes of Aspecting any subject. Tho 
 
90 
 
 ILLUSTEATION ; UP AND DOWI. 
 
 [Ch. II. 
 
 recognition and elucidation of these dis- 
 tinctions will forward, almost more than 
 anything else, the Ultimate Reconcilia- 
 tion of Doctrines. Writers suppose them 
 selves discussing the same thing when 
 in fact they are viewing the Subject from 
 different stand-points, or at different 
 planes of elevation ; and that difference 
 is often the whole source of their diver- 
 gence, when otherwise they would agree. 
 The remark is by no means new, but it 
 has not practically received the necessary 
 applications. 
 
 13. Let me illustrate from physical 
 questions. Let the enquiry be made, 
 whether there is actually any Up or 
 any Down ? If one of the parties at- 
 tempting to answer the question goes 
 radically (ontologically) into the investi- 
 gation of it, and transports himself, in 
 imagination, out into Blank or Pure 
 Space, where there are no Planets and no 
 objects whatsoever, he will bring back 
 the answer that there is no such dis- 
 crimination, really, (absolutely), as Up 
 and Down. If another confines his at- 
 tention to the Ordinary Conditions of 
 Being in the Universe as actually consti- 
 tuted, and as he is naturally positioned 
 in it, he affirms that it is Up from the 
 Center of the Earth in a Line passing 
 through the head of the observer as he 
 stands, out to the zenith. This may be 
 taken by Analogy, as the Common Sense 
 Theory, in the phrase of the Scotch School 
 of Philosophy — so called in contradistinc- 
 tion from the German Transcendentalism, 
 or more accurately, from the more Ex 
 pansive and Negative Hindoo Philosophy. 
 
 14. But within the body of even this 
 more homely and modest inquiry there 
 arise difficulties and differences ; for the 
 Knowledge of Astronomy comes in to 
 inform us that the Head of the Observer 
 points at each succeeding instant to a 
 different portion of the sky, and also 
 that the earth occupies a different 
 position in Space; and so the ques- 
 tion is renewed again whether really 
 any one of these directions is Up or 
 
 Down-, or whether Up and Down are 
 purely relative and contingent. Again, 
 bringing in the direct antithesis between 
 the Earth-Centre and the Sun-Centre 
 taken as bases, the question is still fur- 
 ther complicated. If the question be, on 
 the other hand, restricted to the mere 
 connection of the Planet's Centre and the 
 Head (in the normal position) of the ob- 
 server, we find always and uniformly, 
 the important relation of Up and Down 
 thoroughly well established, and it is in- 
 dispensable in all practical senses to be 
 recognized. 
 
 15. Now, there are in fact, here, just so 
 many different questions before the mind, 
 — all covered, however, by the same one 
 form of the question, Is there any Up or 
 Down? To discuss the subject at all, 
 therefore, there should be a Preliminary 
 Work of Exhaustive Discrimination in 
 respect to the questions themselves. If 
 this were sufficiently accomplished, in- 
 stead of being, as is usually the case, 
 almost wholly neglected, it would gen- 
 erally be found that nothing remained 
 to discuss, and that all parties would 
 agree upon the answer to be given to 
 each question thus clearly individualized 
 and discriminated. This is a kind of 
 labor which has received but little sys- 
 tematic attention heretofore, and which 
 can only be radically performed by the 
 aid of Scientific Analogy. Such writers 
 as Cousin and Sir William Hamilton 
 make many such distinctions incidentally, 
 and from a natural tendency to lucidity 
 of Style ; but Mr. Masson's invaluable 
 Discrimination, above alluded to, is more 
 completely thought-out as one of the 
 essential conditions for putting an end 
 to controversy. Universology will im- 
 mensely expand the scope of such Pre- 
 liminary Elucidations, as the Condition 
 precedent of all profitable discussion ; 
 and it will wonderfully appear, that, so 
 soon as two people wholly know what 
 each is talking about, they tend inevita- 
 bly towards agreement in the place of 
 dissension. The simplicity of mathe- 
 
Ch. II.] 
 
 THE PITCH OR KEY OF DISCOURSE. 
 
 91 
 
 matical statement is favorable to this 
 mutual understanding, and to its greater 
 certainty, relationally, as between dif- 
 ferent minds. Labors like those of 
 Mr. Masson are, therefore, directly in the 
 line of the Re conciliative Harmony 
 of Ideas. 
 
 1G. As, in Music, the Key in which the 
 Musical Performance is to be pitched, is 
 first to be determined, and as everything 
 within the Performance is radically af- 
 fected by this governing consideration, 
 so it is of equal importance to know in 
 what Key, or in other words, in what 
 Range of Thought one is speaking or 
 writing. It is especially, and in the first 
 instance, of vital importance to know 
 whether it is in the Key of the Ab o- 
 lute or of the Relative that we are 
 discoursing, inasmuch as, between these, 
 there is a Natural Disharmony amount- 
 ing to Antithetical Reflexion or 
 Polar Antagonism of Ideas. 
 
 17. The Substancive Resolution of 
 All Things into their Primitive Elements 
 by a Going-back (a Recursus) in Time, 
 to their first conceivable condition (the 
 conception modified by the indications 
 of Observation, or Natural Science), is a 
 Naturismal or Naturistic Procedure, in 
 that Back-tending Direction, to Natural 
 Origins or Primals in respect to the 
 Evolution ; or to Natural Ultimates in 
 respect to this Order and Kind of In- 
 vestigation. The Evolution originates, 
 and the re-gressive Investigation ter- 
 minates, in the " Great Ocean of Milk," 
 the Primitive Ether infilling the other- 
 wise Blank Space, of the Old Hindoo 
 Philosophers ; the " Proto-plasma" of 
 Oken, or the "Primitive Milky Nebu- 
 la" of Masson. This is, then, the Milk 
 in the Breasts of " Mother Nature," from 
 which the Young Creation, regarded as 
 to its Historical Genesis, drew its ear- 
 liest nutriment ; and this whole Evolu- 
 tion, "Experiential" [J. S. Mill], Em- 
 pirical, Naturo-Historical and Historical, 
 is characteristically and specifically, the 
 Infanta - Feminoidal (Mother-and-Child) 
 
 Dispensation of Being, — Naturismal. 
 The Analogy is seen when we -recur to 
 the Period of mere Absorption, the 
 Sucking-and-Suckling Period, in the 
 Evolution of the Individual Animal or 
 Human Being. All Naturismal Theories 
 go back, for their Origins of Things, to 
 some such condition. 
 
 18. It is wholly different with the 
 Sciento-Logical Analysis. This makes 
 its recursus, not to a Primary Milky 
 Emulsion of Matter, but to the Primi- 
 tive Joining and Separation of Limits 
 in the Constitution of Form ; thus to 
 Morphic, in the place of Substancive, 
 Elementary Conditions. This Method 
 accords, in part, with the Primitive 
 Unition and Separation of the Incisor 
 Teeth (Front-or-Cutting-Teeth) ranged 
 upon the Jaws like two Knives, in Closing 
 upon the Morsel of Solid Food, and in sub- 
 sequently releasing it. These are the Unis- 
 mal and Duismal, or Unifying and Separat- 
 ing Sides, factors, or aspects, of one Half 
 of the Process of Chewing, which Half 
 is collectively Unismal, — so characterized 
 by its Initiation — as contrasted with the re- 
 maining Half (Duismal) about to be char- 
 acterized. This Method accords, in other 
 part, with the Cleft or Separated condi- 
 tion of the Morsel, as it is segmentized 
 [a Duismal Aspect], in preparation for 
 ulterior plasmal unition with other sub- 
 stances [the Corresponding Unismal As- 
 pect], a unition which occurs in the mixed 
 composition and preparation of the food. 
 
 19. The Closure and subsequent Open- 
 ing of the Jaws [Unismal] and the Scc- 
 tionizing and subsequent commingling 
 of the Solid Lump of Food [Duismal], 
 then combine in a larger Complex Unity 
 of Operation, as viewed collectively or 
 conjointly [Trinismal]. 
 
 20. In the still larger view the whole 
 Natural Process and Dispensation [Ab- 
 sorptional, Mother-and Child Relation- 
 sin])] is Unismal, and the whole Chew- 
 ing, or properly so-called Eating-Process 
 and Dispensation [Adultoid] is Duismal ; 
 and these are, In turn, the two factors of 
 
92 
 
 OBSERVATION AND ANALYSIS. 
 
 [Ck. n. 
 
 the higher Trinisrn [or Combination of 
 Unism and Duism]. This Discrimina- 
 tion then relates, by an exact corres- 
 pondence, to the Immense and Radical 
 Difference between Observational 
 Generalizations (Unismal) and Ana- 
 lytical Generalizations {Duismal), 
 as subsequently deYeloped in the Text 
 (t. 1008). 
 
 21. So, then, the Observational and 
 Naturalistic Solution of Being, allied 
 with Natural Science, and the Empir- 
 icism or Experientialism of Mill in Phi- 
 losophy, goes back, invariably, to a 
 Primary Nebula, or to some Milky or 
 Liquid Softness of Substance with its 
 adaptation to early conditions, or to 
 being moulded into organizations ; — 
 " The Waters," upon which " the Spirit 
 of God moved" in the act of creation 
 (Gen. i. 2) ; while the Rational or Logical 
 Solution of Being goes back as inevitably 
 to the Cut-up of Matter or Substance, 
 by the in-m-ive interposition of Laws, 
 related to Cuts, Lines, or Limits, and 
 hence to Out-line or Form, so corres- 
 ponding with Mastication as contrasted 
 with Sucking or Imbibing ; — very differ- 
 ent Origins truly. The Ultimate of this 
 latter solution is reached and found, as 
 will be demonstrated in the whole body 
 of the Text of the present work, in the 
 two Primordial Principles Uo^ism and 
 Duism. 
 
 22. It is precisely the same in respect 
 to the Elements of Knowing as it is in 
 respect to the Elements of Being. These 
 are traced back by one set of Philos- 
 ophers, as recently by Mr. Mill, wholly 
 to a Proto-plasma of mere Undiscrimi- 
 nated Sensations and Consciousness, 
 which, in one of its aspects, has been 
 aptly denominated by Mr. Masson-in 
 his very pertinent Review of Mill's Re- 
 view of Hamilton— a " certain curdling'" 
 of Phenomena definable simply as Feel- 
 ings (1). The " curdling" carries us 
 back, as before, to the idea of Milkiness, 
 
 or to the turbidity of the Primitive Wa- 
 ters. This recur sus belongs to Experien- 
 tialism, or to the Historical Evolution of 
 Things in Time : Time and Eventuation 
 or Succession in Time being Feminoid, 
 as contrasted with Space and Geome- 
 trical Segmentation '(or Discrimination) 
 as Masculoid. Periodicity is the grand 
 Feminoidal Insignium, and the Premoni- 
 tion of Maternity. Mensual (Lat. mensis, 
 a Month), Menstrual, relating to Period- 
 icity, and Mensural, relating to Measur- 
 ing, as of Time into Periods, are cognate 
 words. Current or cursive reasoning 
 {mens, mind) is predominantly the Femi- 
 nine Mode of Thought. Even Reason is 
 a word having primitively the same 
 cursivencss of meaning; while Exact 
 Discrimination is the more Masculine 
 Type of Mentation. 
 
 23. The latter set of Philosophers go 
 back for the Origins of Knowing to 
 Primary Discriminations of the Forms 
 of Thought ; Categories, Laws of Asso- 
 ciation, etc. These are Transcendental- 
 ists, not merely nor chiefly in the Popu- 
 lar meaning (Emersonian) of that word, 
 but in the German Philosophical Sense. 
 Every thing originates with them in the 
 Laws which give Form to the Given 
 Substance, and which are, therefore, 
 logically prior to the Substance. This 
 Exact variety of Transcendentalism is 
 then the Analogue of Chewing — the 
 chewing or " chopping" of Logic. 
 
 24. It will naturally occur that Chew- 
 ing is later in fact, in the development 
 of the Individual Economy, than Suck 
 ing, and so, the contest for priority 
 seems, at first blush, to be settled, by 
 Analogy, in favor of the Sucking-process : 
 in favor, in other words, of Experiential- 
 ism over Transcendentalism. But, on 
 reflection, the Atomic Analysis and Syn- 
 thesis (chemical, for instance), of any 
 Substance, as of the Primitive Milk, is 
 seen to involve, in a finer sense, the 
 whole Process of Chewing or Eating. 
 
 (I) " Recent British Philosophy,*' by David Masson, p. 311. 
 
Ch. II.] EXPERIENTIALISM ; TRANSCENDENTALISM. 
 
 93 
 
 This again seems by its differentiatice ca- 
 pacity to antedate Substance itself, upon 
 which it operates. We talk of the Chem- 
 ical Process of Oxidation, for example, as 
 of a Corroding or eating ; and so all 
 Substance has in it a FORM-al Schema and 
 Process which is logically prior to itself, 
 inasmuch as the Substance could not be, 
 without it as the condition of its Being. 
 And so the strife is renewed in the more 
 secret recesses of Being. We find our- 
 selves face to face, again, with the prob- 
 lem of the Egg and the Chicken. 
 
 25. Mr. Masson thus brilliantly states 
 the case in summing up, as between Em- 
 piricism (" Experientialism") and Tran- 
 scendentalism : 
 
 26. " Deliberately I have brought the 
 question between Empiricism and Tran- 
 scendentalism to this pass, knowing what 
 will be said. ' What is the mighty dif- 
 ference,' it will be said, ' between Em- 
 piricism and Transcendentalism, if tfiisis 
 Transcendentalism ? Would Empiricism 
 deny aught of what you have here called 
 in Transcendentalism to maintain ? If it 
 is the sole difference between Transcen- 
 dentalism and Empiricism that the one 
 maintains that in everything, or process, 
 there is an a priori or inherited element, 
 necessarily assisting to determine what 
 shall be the history of the thing or the 
 result of the process, while the other 
 maintains that this also, on our mount- 
 ing higher in the evolution, may be 
 resolved into experience — if this is all, is 
 it not only the old story of looking at 
 the gold-and-silver shield from opposite 
 sides, and pronouncing it golden or silver 
 according to the side looked at ¥ Not 
 so ; I cannot think that it is so. Send 
 Transcendentalism and Empiricism back, 
 tugging with each other on the very 
 terms described, through all stages of the 
 evolution from the present moment, and 
 at every stage Transcendentalism is the 
 
 mode of thought that keeps the- field, while 
 Empiricism, must still be the fugiticc. 
 That is something. And at the utmost, 
 when the Nebula, or whatever else may 
 be deemed primordial and homogeneous 
 in the phenomenal evolution, is reached 
 and rushed through by the two combat- 
 ants, the pursued and the pursuing, is 
 there not a mighty consequence in the 
 ultimate victory ? If Empiricism, fugi- 
 tive till then, can then turn at bay and 
 conquer, it can only be because its back 
 is against Zero, against Nihilism, against 
 a wall of absolute blackness. If Tran- 
 scendentalism is still courageous and 
 sure of the victory, it can only be be- 
 cause it sees in the middle of the wall of 
 blackness a blazing gate, and knows it to 
 be the gate whence the chariots issued 
 and issue of an eternal a priori. And 
 here perspective is as nothing. Wher 
 ever we stand, it is either the wall of 
 absolute blackness that terminates our 
 view, or the blazing gate shoots its radi- 
 ance to where we are and move." (1). 
 
 27. Mr. Spencer has (at times, at least) 
 xightly if not radically apprehended the 
 Twofold Order of Evolution, from the 
 stand-point of Mind and from that of 
 Matter, respectively. His doctrine is, as 
 stated, in summary, by his disciple, Prof. 
 Youmans ; That " Mind and Matter are 
 alike inscrutable in their ultimate na- 
 tures ;" are manifestations of Something 
 unknown ; " are manifestations of the 
 same Unknown, and are made to seem 
 different to us by belonging, the one set 
 to our Consciousness, and the other set 
 to Existence out of our Conscious- 
 ness." (2). Had this distinguished phi- 
 losopher more radically comprehended 
 this Dualism in the fountain of Legiti- 
 mate Philosophy, he would have ab- 
 stained, while elaborating his own De- 
 velopmental Theory, from depreciating, 
 from indeed almost throwing contempt 
 
 (1) " Recent British Philosophy," pp. 315, 317. 
 
 (2) Christian Examiner (New York), March, 1SGT, p. 216. Article : Herbert Spencer and his Re- 
 viewers, by E L. Youmans. 
 
94 
 
 QUALITATIVE I QUANTITATIVE. 
 
 [Ch. II. 
 
 upon, the Subjective Method of Hegel (1). 
 lie would have sought, instead, rightly 
 to penetrate the real Significance and 
 Uses of each Method, and to have learned 
 how to integrate them instead of merely 
 substituting the one for the other. This 
 last is a procedure which pronounces the 
 Partialism and Insufficiency of his own 
 System. The Logic of his own Premises, 
 above stated, would be that there must 
 exist two Orders of Evolution in the Uni- 
 verse, one taking its departure from Mind 
 and Pure " Ideas," or from ' Thought" 
 itself, and the other from " the Things 
 thought of" (2). 
 
 28. If, then, the System evolved from 
 the pursuit of one of these Orders is in- 
 adequate to do the work of the other, 
 the Integral Philosopher will inquire, 
 First, What is the nature and value of 
 the work which it does accomplish, or 
 may accomplish, when perfected ; and 
 wna"t, in the next place, is the Correla- 
 tive and Reconciliative Harmony of the 
 two Systems? The Abstract Mathe- 
 matics deal in Considerations logically 
 evolved from Necessary or Axiomatic 
 Premises, millions of which Considera- 
 tions never find any practical applica- 
 tions in the Actual World of " Things 
 thought of." Does it follow that the 
 Mathematics are, for that reason, absurd 
 and useless, or that they must be abol- 
 ished or discarded as a Method of inves- 
 tigation of the truth ; or even that They 
 are not of Infinite, and of the Governing 
 Importance, within this very Domain of 
 " Things thought of." Hick ok has ad- 
 mirably discriminated between the two 
 Domains of Principles and Facts (a. 1-7, 
 t. 198, p. 136). To attempt to make 
 Mathematics stand in the place of Na- 
 tural History, would indeed be an error ; 
 but to exclude the Mathematics from 
 Natural History would certainly bo not 
 the less so. 
 
 29. Led and authorized by such appre- 
 
 ciation as Mr. Spencer has actually ex- 
 hibited of the Dualism in question, Prof. 
 Youmans proceeds in the Article just 
 quoted from (3), to say that " He (Mr. 
 Spencer) has been, ever since he com- 
 menced publishing, an Antagonist of 
 Pure Empiricism. The Antagonism was 
 displayed in his first work, ' Social Stat- 
 ics.' It was still more definitely dis- 
 played in his ' Principles of Psychology,' 
 where, in his doctrine of the ' Universal 
 Postulate' [Force] he contended, in op- 
 position to Mr. Mill, that certain truths 
 must be accepted as necessary. The Con- 
 troversy between the two, pending since 
 that time, has been recently revived. In 
 the 'Fortnightly Review-' for July 15, 
 1865, Mr. Spencer re-asserted and re- 
 enforced the position he had before 
 taken, that, even supposing all Knowl- 
 edge to be interpretable as having orig- 
 inated in experience, there are neverthe- 
 less certain truths which must be accepted 
 as a priori, before the interpretation 
 becomes possible." It is probably some- 
 where within the implication of this last 
 sentence that Mr. Spencer would find for 
 himself, although it is not obvious, the 
 reconciliation between positions like 
 those here assigned to him, and other 
 explicit averments of his doctrine, in 
 which he seems to adopt the very words 
 of Mr. Mill in the precise meaning 
 which Mr. Mill assigns to them ; for 
 example, as follows; In his Criticism 
 of the Classification of the Sciences by 
 Oken, [allied to Hegel], Mr. Spencer 
 observes : "It will not be thought 
 worthy of much consideration by those 
 who, like ourselves, hold that Experience 
 is the sole origin of Knowledge." (4). 
 
 30. Mr. Spencer makes, in the same 
 Treatise quoted from above, an admir- 
 able discrimination between the Quali- 
 tative and the Quantitative Develop- 
 ment of Science ; and wisely shows that 
 the Qualitative is an earlier or preced- 
 
 (1) Spencer's G-enesis of Sciences. — Illustrations of Universal Progress, pp. 128, 130. (2) lb. 
 
 (3) Christian Examiner, March, 185T, p. 213. (4) Illus. of Prog., p. 126. 
 
Ch. II] 
 
 SPENCER AND Y0UMAN3. 
 
 95 
 
 ing stage [Infantoid], as compared with 
 the Quantitative, which is later and riper 
 [Adultoid]. It is this same Discrimina- 
 tion enlarged in application, which ex- 
 ists as between the Xaturo-Metaphysic 
 extending up to and including Hegelian- 
 ism, as the Spirit of Nature, — Qualitative, 
 and Sciento-Philosophy developed in Uni- 
 versologv, as the Spirit of Science, — 
 Quantitative [Adultoid] (Typical Table 
 the Universe, No. 7, t. 40; t. 111). 
 Quality is again allied with Substance, and 
 Quantity with Form. (a. 19, c. 32, t. 136). 
 Substance is again, by Analogy, Mono- 
 spheric and Form Comparative (t. 0000). 
 
 29. The following are the most preg- 
 nant extracts from Spencer upon this 
 Subject: "As we pass from Qualitative 
 to Quantitative Prevision we pass from 
 Inductive Science to Deductive Science.. 
 Science while purely Inductive is purely 
 Qualitative ; when inaccurately Quanti- 
 tative it usually consists of part Induc- 
 tion and part Deduction ; and it becomes 
 aecuratively Quantitative only when 
 wholly Deductive. We do not mean 
 that the Deduction and the Quantitative 
 are co-extensive ; for there is manifestly 
 much Deduction that is Qualitative 
 only." [Inexfugnadility and Over- 
 lapping]. " We mean that all Quanti- 
 tative Prevision is reached Deductively ; 
 and that Induction can achieve only 
 Qualitative Prevision." (1). 
 
 30. " Moreover it must be borne in 
 mind not only that all the Sciences are 
 Qualitative in their First Stages" [In- 
 fancy] — " not only that some of them, as 
 Chemistry, have but recently reached 
 the Quantitative Stage — but that the 
 most advanced Sciences have attained to 
 their present power of determining 
 Quantities not present to the senses, or 
 not directly measurable, by a slow pro- 
 cess of improvement extending through 
 thousands of years." (2). 
 
 31. Qualitative and Quantitative are 
 
 recognized above (a. 28, c. 32, t. 136), 
 as Infantoid and Adultoid, respectively 
 (c. 24, t. 136). This was done, however, 
 provisionally, and as true only by an 
 Echo of Analogy. Really and radically 
 all the Quantitative Science now known 
 {prior to Universological bases), though 
 Deductive in a sense, is so only in a frag- 
 mentary way ; — not as Absolute De- 
 duction from a priori Principles of Uni- 
 m vml Application. Hence it also, in its 
 totality, is only an Adultoid phase of the 
 Infantismus of Science, and does not per- 
 tain at all to the Proper Adultismus of 
 Human Knowledge. It is, in turn, a 
 Subdominant Deductive or Deductionoid 
 Domain of the Inductionismus, in the 
 same manner as the Inductionismus en- 
 tire is a Subdominant Domain of the 
 Proto-Societismus, as shown above (c. 
 42, 1. 136). 
 
 32. It is not, in other words, Quantity, 
 even with all its External Exactness, 
 which is the true Fountain of Universal 
 Deduction ; but the Spirit of Quantity 
 in the Universal Logic; the Metaphy- 
 sics of the Mathematics ; the Common 
 Fountain of Sciento-Philosophy. This is 
 then allied with Mind ; with the Logical 
 Order ; with a more rigorous a priori 
 than that of Hegel even ; and with the 
 true, and at this day incipient, Universo- 
 logical Development of Human Knowl- 
 edge ; — destined to be reached after the 
 Inductive Career, though foreshadowed, 
 prior to it, by the Kantean and Hegelian 
 Metaphysic and Logic. 
 
 33. Obviously then the criticism of 
 Prof. Youmans, in which he is joined by 
 the Positivists generally, of the Doc- 
 trine that " Unity must be found in the 
 Equipoise and Dynamic Correlation of 
 Being and Thought, which are welded 
 into one in the act of Knowledge itself," 
 loses its point, as against Vb.e New 
 Metaphysic. " Pray," he says. " what 
 Unification of Fragmentary Knovledges 
 
 (1) Genesis of Science — Illustrations of Universal Progress, p. 129. 
 
 (2) lb., p. 123. 
 
96 
 
 THE UNIFICATION OF KNOWLEDGE. 
 
 [Ch. II. 
 
 has ever been accomplished by that 
 recipe ?"— " The old file at which Meta- 
 physicians have been gnawing these 
 thousands of years ; and which will 
 probably continue as sharp as at first, so 
 long as this species of mental enterprise 
 continues." (1). As rightly ask depreciat- 
 ingly ; what Manly work did the infant 
 ever accomplish ? The Exact, basic Uni- 
 fication of All Knowledge, through this 
 
 Method carried still higher, is the An- 
 swer which Universology proposes to 
 offer to this inquiry. 
 
 36; It is by Anticipation that these 
 Abstrusities have been introduced here. 
 The Subjects need not be deeply con- 
 sidered by the reader or student, as yet. 
 Their Ultimate and Complete Solution 
 will depend upon the treatment of the 
 theme of the Text. 
 
 (1) Christian Examiner, March, 1867, p. 206. 
 
CHAPTER III. 
 
 Text. The Grand Serial Law of Distribution, p. 93. Primary Analogical Distributions of Mind 
 and of Universal Being, 99, 103, 104 The Natural and the Logical Orders, 100. Mathemat- 
 ics the Formative Principle, 101, 102. Analogy of Matter and Feeling, 102, 117. Meaning of 
 Analogy, 105 — Fourier, Oken, Emerson, 106 — Swedenborg, 111. Scientific Analogy, in the Uni- 
 versological sense, defined, 111-116. Is the Basis of Universology, 116. Feeling, Intellect, Conation, 
 resumed, 117, 118. Hegel, Oken, Schmidt, 119. Comparative Anatomy — Richard Owen, 120. Kant, 
 Chalybaiis, Arthur Young, 121, 123. Mathematics the Neutral and Judicial Domain, 127. Hickok, 
 Spencer, the Old Greeks, do.; no danger that a Universological discovery should be the end of 
 Progress, 127, 123. The Orderly Beginning, on the contrary, of Rational Progress, 129, 130, 132. 
 The Three Several Drifts of Progression, as Scientific Method, Anticipatory, Inductive, Deduciive, 
 130-132. 
 
 Hegel's claim to Universality, 133. Such claim not irreverent — Hickok. Matter, Mathematics, 
 and Spirit not properly Principles, 134. Three Primordial Principles to be anticipative, 135. 
 Trinity in Unity, do. Illustrations, 136. The Beginning of Universal Scientific Deduction, do. These 
 Principles derivable from Mathematics, 137. Comte cited, do. The Number Three, how established 
 as governing, 139. Numhers One, Two and Three the Heads of the Numeral Series, 141, 153. The 
 Three Primitive Laws of Universology, UNISM, DUISM and TRINISM stated and defined, 143-146- 
 The Outworking of Universal Being thence, 146. A true and legitimate Deductive Method results, 
 147. UNISM, DUISM and TRINISM further defined, 148. Differentiation and Integration, 149, 150. 
 Synstasis, Analysis, Synthesis, 151. 
 
 The Three Principles, Unism, Duism and Teinism, not mere methods of our own Thinking, 152. 
 One, Two and Three belong, still, to a single class of Number — the Cardinal Series, 153. Scientific 
 Supremacy of the Cardinal Numbers over the Ordinals, the Fractions, etc., 154. Indeterminate Nu- 
 meration, One, Many, All, Kant's use of this series of Number, 155. The Echosopkists err in 
 wholly overlooking it, 156. First, Second and Third, Analogy of, with Order or Procedure, 157. 
 The Ordinal Numbers and Series, 153. Halves,- Thirds, Fourths, etc., do. 
 
 The Oppositeness or Polar Antagonism of One and Two, 160; Nevertheless, inseparably united, 
 161 ; Whence, Inexpugnamlity of Prime Elements, 162. Transition to the general consideration 
 of Number and Form, as at the foundations of the true Philosophy, 163. 
 
 Tables. No. 9, The World and Mind distributed, p. 99. No. 10, Universal Being, 104. No. 11, The 
 Elementismus and the Elaborismus, 105. No. 12, Synstasis, Analysis, Synthesis, 151. (Commentary, 
 pp. 145-163.) 
 
 List of Diagrams. No. 4, Induction and Deduction illustrated. 
 
 Commentary. Sympathy of One and Three, Love and Will, p. 100. Symbolism of the parts of the 
 Body, 102. One and Two ; the Sum, 103. Language, Grammar ; Substance, Form, Movement ; 
 Station or Rest, Elementismus and Elaborismus, The Canon of Criticism, 104-108. Analogy in Ele- 
 ments, 112. Descartes and Richard Owen, 121. Perennium, Millennium, Oneida Perfectionists, 
 131. The Within and The "Without, do. Comte's Hierarchy of the Sciences stated by J. Stuart 
 Mill, 13S-144. Unism, Duism, Tri-ism, Triunism, Trinism, Trinisma, 145. Inclusion by Unism, 
 Duism, and Trinism of all prior Systems of Philosophy, 162 and 163 (Table 1). Justification, explana- 
 tion and illustration of these Terms, 164-163 ; —especially from movable Types, in printing, 106. 
 
 Annotation. Swedenborg's exposition of the meaning of the term Correspondences, with illustra- 
 tions, pp 111-122: — Man a Heaven and a World in miniature, 112 ; The Grand Man, 114; Residents 
 in the different members and organs of, 115; Correspondence of the Spiritual and the Natural Mind, 
 Causes of Beauty, 117 ; three Heavens and three Kingdoms, 118; Divine Order denned, 119; Ani- 
 mal Analogues of character, 120. Vegetable, do. Other statements of Analogy : George Herbert, 
 Walt Whitman, Festus, 123. Facts distinguished from Principles, etc. ; Hickok's Rational Psy- 
 chology, 136-144. Ouservational and Analytical Generalizations, 144. Synstasis, Analysis, 
 Synthesis— Swedenborg (Table 1, p. 145). 
 
 Unism, Duism and Trinism, with Universology, the re-discovery, re-statement, and enlarge- 
 ment of the Pythagorean doctrine of Numbers, 146. Prof. Ferrier's statement of the doctrine of 
 Pythagoras, 146-159. Philosophy defined as the pursuit of Truth — Ferrier, 146. Truth of two kinds, 
 Absolute or Universal, and Relative or Particular, 147. Reason the Universal Faculty, 149. Further 
 statemeut of the true nature of Philosophy, do. Philolaus and Aristotle, 150. The Iouic Philoso- 
 
'8 THE UNITARY LAW. [Ch. Ill 
 
 phers, 151. Number the true Universal, 151, 153. How Number can be said, with the Pythagoreans, 
 to be the Substance of things, 152 ; Number an Object of Reason, not of Sense, do. The Uuiamiteh, 
 The Limitlng and The Limited, 153, 154. Every thing and every thought a Conciliation of Contka- 
 eies, which is, therefore, the Norm or Model of all Existence, do. Plato on Pythagoreauism ; iheperas, 
 the apeiron and the mikton, do. Aristotle, the mesotes or " the golden mean," 154. The Limit and the 
 Unlimited the two Elements which go to the constitution of every thing, do. The two distinguishable, 
 but uot separable, 155. The Monas and the aoristos duas, defined and explained, do. (The One and the 
 Many) — Ferrier, 155, 150 (See Note). Monad and Duad, 15T. Construction of a Solid, on Pythagorean 
 Principles, 157. The Eleatics — The One and the Many — Xeuophanes, 15S. The Spirit of the Mathe- 
 matics the Ultimate Reconciler, 160. Parmenides, Being and Xot-Peing — The Becoming, 160. 
 Koinilogicism and Idiaphronecism, 161. Ethics, 162 ; — The Uaiversological, 163. Homoiomeria, 
 1G4. The Sophists; Socrates; Virtue; Se7ise and Reason ; Point and Line, 165, 163, 1T3. Thought 
 defined — Ferrier, 166. Reviewed, 167. Abbitbism, Logicism, (1 4- 2 ; 2 + 1), 163. Thought free, 
 Sense compelled, 168. Evolution in Time, in Space, 169. Thought regenerates, 16^, 170. Right- 
 eousness, 169. Plato — Ideas, 169. Self-Consciousness— Ferrier, 169. True Sympathy, Sociability, 
 etc., 169. Ghost-lines, Analogue of Spirit; Level and Straight of "The Spebit of Tumi," 170. 
 Mission of Christ, what, 170. Spirit of Truth predicted by Christ as a Higher Gospel, 171. What 
 it will do, 171. Abolition of Mystery, Babylon, 171, 172. The Plagues of the Apocalypse on the Old 
 Order, 172. Triumph of Logicism over Arbitrism, 173. Swedeuborg, Tulk, James ; Intellectual 
 Revelation, 173. Measure of a Man, of an Angel, 173. Axioms denied, and affirmed, 174. Christian 
 Theology, 174 
 
 137. It lias been gradually "becoming obvious, in the course 
 of the two preceding chapters, that there must be some funda- 
 mental distribution of Ideas, or Principles, or Entities, 
 which underlies all Special Distributions, and which has in 
 itself the power of unifying or integrating them all; some 
 Unitary Law, under which All Sciences and All Branches 
 of Knowledge shall be arranged and shown to hate certain 
 Definite Relations to each other. Such Governing 
 Principle, or Grand Serial Law of Distribution, must be 
 found to apply, not singly, to the Mind, or to Society, or to 
 Language, or to Music, or to any one of the Single Depart- 
 ments or Domains of the Universe, but to the entire World, 
 or to the Universe itself, as well as to each smaller Department 
 of the Universe, and so to form, in its ulterior development, a 
 veritable UNI YEKSOLOG-Y, or SCIENCE OF THE UNI- 
 VERSE. 
 
 138. Taking our departure again from the Sphere of Mind, 
 let us recall the distribution of it by the Metaphysicians into 
 1. Knowing ; 2. Feeling ; 3. Conation (The "Will). Fourier 
 has furnished a corresponding Cosmical Distribution of what 
 he regards as the Principles of Being, which is far more com- 
 
Cn. Ill] TABULAE PARALLELS. 99 
 
 prehensive tlian that wliicli Comte derives, as we have already 
 seen, Sociologically, from the same Metaphysical Principles. 
 The following is the distribution of Fourier : 
 
 3. Spieit ; The Active and Motic (or Moving) Principle. 
 
 2. Mattee ; The Passive and Moved Principle. 
 
 1. Mathematics ; The Neuter and Regulative Principle. 
 The Total Human Being, not the Mind alone, is then composed, 
 according to him, of Three Corresponding so-called Princi- 
 ples, as shown below : 
 
 3. The Passions. Active and Motor Principle. 
 
 2. The Body. Passive and Moved Principle. 
 
 1. Intelligence. Neuter and Regulative Principle. 
 The following Table will present these several distributions in 
 their striking and important parallelism with each other. 
 
 T^IBLE 9, 
 
 The Metaphysicians. Fourier — The World. Fourier — Man. 
 
 3. Conation. 3. Spieit. 3. The Passions. 
 
 2. Feeling. 2. Matter. 2. The Body (Senses). 
 
 1. Knowing. 1. Mathematics. 1. The Intelligence. 
 To these are to be added Comte' s Distribution of the Elements 
 of Humanity in Society, as follows : 
 
 3. Action. {Dynamique.) 
 2. Affection or Sentiment. 
 1. Intelligence. 
 130. Swedenborg, omitting the Body and the merely sen- 
 suous part of the Mind, which repeats the Body within the 
 Mind — the Senses — had, contemporaneously with Kant, dis- 
 tributed the whole Mind, not in a Threefold, but in a Twofold 
 manner, thus : 
 
 2. r H \Vlll, (= Conation). 
 
 1. The Understanding, (= Knowing). 
 But he accompanies this with another Twofold distribution, 
 into 1. Love, and 2. Wisdom, as previously noticed, which 
 he regards as substantially identical with the former — Love 
 and Tlie Will coinciding or being, according to him, virtually 
 
100 KANT AND SWEDENBOEG. [Ch. III. 
 
 Synonymous ; and so of Wisdom and the Understanding. It 
 is obvious enough, however, that the " Love" of Swedenborg 
 is the " Feeling" of Kant. It is confounded with The Will, 
 only as Extremes meet, and in accordance with a certain in- 
 timate relation which will be hereafter explained as existing 
 between them as the two Extremes of the Natural Scale of 
 these Faculties. The following addition to the Table will then 
 introduce the Harmony of this distribution with the others 
 above exhibited : 
 
 Kant. Swedenborg. 
 
 rt _ ( Will (Determina- . m • 
 
 3. Conation \ _ . v r4i x 3. The Will. 
 ( Desire. [tion). 
 
 2. Knowing. 2. The Undeestanding — 
 
 1. Feeling. 1. Love. [Wisdom. 
 
 It is the latter Order, in which Feeling is numbered One (1), 
 and Knowing Two (2), which is the JSTatueal Oeder. The 
 Eeverse Order (1. Knowing, 2. Feeling) — so employed in- 
 stinctively by the Metaphysicians, because they are Logicians 
 — is The Logical Order (t. 28). The One (1) and the Three 
 (3) of the Natural Order, are intimately related and easily con- 
 founded with each other. This is the point which, as I have 
 just said, will be explained fartner on. Hence Swedenborg 
 has, by a natural tendency, but yet somewhat erroneously, 
 treated Love and the Will as virtual Equivalents, (t. 899). 
 c. 1, 2. 
 
 Commentary t. 139. 1. The subsequent explanations of the Confluent 
 Tendency of " Love" and " Will" (Feeling and Conation) promised in the Text, 
 relate to the Sympathy existing between the Number One (1) and the Number 
 Three (3), as both of them Odd Numbers, as beginning and terminating each 
 Natural Trigrade Scale, and as conjointly contrasted with the Middle Term, 
 the Typical Even Number Two (2). Without awaiting, however, this more 
 technical Exposition (t 898), it will throw light on the subject to observe here 
 that " Love," as an Emotion, is Feeling in its finer essence, and so stands repre- 
 sentatively for that whole Department of Mind, down to the Senses and the 
 most external and fleshly lusts, on the one hand, while on the other it ascends, 
 at the other extreme t»f the Scale of Mind, to the highest Sanctities of the 
 Soul, mingling with the "Will, and becoming, as it were^ one with it. 
 
Ch. III.] THOUGHT TRANSLATED INTO MATTER. 101 
 
 140. The largest or most truly Cosmical of these Distribu- 
 tions is that of Fourier relating to the World. By the term 
 Mathematics he intends far more than the Calculus. He 
 means to signify all that the Old Greek Philosopher means 
 when he affirms that " God geometrizes" ; all that the Metaphy- 
 sician means by the Logic of Being ; and vaguely, in addition, 
 all that I intend specifically by Sciento-Philosophy. This is 
 Form, in the large sense of that term (t. Ill), impressed upon 
 Matter as the Substance of Being. Forms (of Thought) are 
 again Ideas. The Greek word eidos, whence we have the 
 word idea, meant originally Form, and nothing more. 
 
 141. This idea — called here Mathematics — is manifestly 
 an extension of Knowing, Intelligence, or Ideas, the ordi- 
 nary attributions of Mind, into the Universe at large, 
 in the sense of being, not then the same thing indeed as 
 Knowing, but a Correspondential Principle, Element, or 
 Attribute, in the Universe at large, the other and larger 
 Domain. It is an Analogue or Type, that is to say, of 
 Knoioledge or Intelligence, inasmuch as it {the Mathema- 
 tics) is TJie Fomi-ative and Regulative Element of Uni- 
 
 2. While, therefore, the discriminations of Swedenborg are somewhat less 
 accurate than that of Kant, they embody the Spirit of the whole truth of the 
 {Subject, and furnish even a broader Generalization, — reducing the Mind to a 
 twofold instead of a threefold First Division; but the threefold distribution of 
 Mind is restored by Swedenborg in what he denominates the Natural, the 
 Spiritual and the Celestial States or Degrees of the Mind, respectively; and 
 Tulk, the boldest and most original of the Commentators on Swedenborg, in- 
 cidentally restores the harmony of Swedenborg with Kant, when instead of 
 Love and Wisdom, or the Will and the Understanding, he discriminates 
 
 1. The Senses, 2. The Intellect, and 3. The Will. 
 
 The following (Commentated) Epitome of Spencer's Distribution, or Modifica- 
 tion rather of the Kantean Distribution of the Mental Constituents will help 
 to coordinate these several Classifications : 
 
 3. Volition (Will, Conation). 
 
 2. Cognition (Understanding, Knowing, Wisdom). 
 
 1. Feeling \ Emotions (Love, etc.) 
 
 ( Sensations (The Senses). .(1). 
 
 (1) Review of Bain on the Emotions and tho Will. Illustrations of Universal Progress, p. 320. 
 
102 ANALOGY. [Ch. III. 
 
 versal Being, precisely as Knowing is the Yonn-ative and 
 Regulative Element of Mind. 
 
 142. In the same manner, Matter [Substance] is the Cosmical 
 Analogue, within the World of Feeling, or of " Love" as this 
 term is used by Swedenborg, within the Mind, and finally, 
 Action, or Spirit, as the Active Element of Universal Being, 
 is the Cosmical Analogue of Conation — Will and Desire — 
 in the Mind. Conation is from the Latin conari, to put fokth 
 
 EXERTIONS, TO ENDEAVOR TO ACT. 
 
 143. In other words, Mathematics is the Form, and Matter 
 the Substance [or Material] of Universal Being ; and Spirit, 
 producing Action or Movement, is the indwelling reality of 
 Existence which is the resultant of the two Elementary Fac- 
 tors — the Form and the Substance; precisely in the same 
 manner as Knowing, or Intelligence, is the .Form-Element, as 
 Feeling, Affection, or "Love," is the Substance-Wement, 
 within the Mind, and as Will is the indwelling reality or per- 
 sonality of that Mental Existence which manifests itself in the 
 Exertions and Movements of the Mind. Tliis Echo or Corres- 
 pondence in different Domains is what is meant by Analogy. 
 c. 1-8. 
 
 Commentary t. 143. 1. The observant reader will notice that Spirit is 
 here put as representative of Movement , while yet Spirit is itself represented 
 by the Breath (and the Atmosphere), as heretofore shown (c. 8, t. 9), and while 
 the Right-hand has been given as the representative of Movement and Power 
 (t. 42) — in the Constitution of the Individual Human Body. 
 
 2. The relation of these different emblems is this : The Breath is uttered or 
 thrown out, and hits or acts upon objects, as well as the Hand. The Breath or 
 the Wind (the Moving Air, Spiritoid blows ; and the hand gives a blow. Christ 
 said, " The wind bloweth where it listeth, and ye hear the sound thereof, but ye 
 cannot tell whence it cometh, nor whither it goeth ; so is every one that is born 
 of the Spirit "; that is to say, so is the action of the Spirit upon him. To 
 utter the Sounding Breath, which is the Voice, forcibly, is to bawl, which 
 despite the orthography is the same word as ball, the ordinary missile or tiring 
 sent, and made to do execution, and so to express Action. 
 
 3. The Breath, as Speech-Utterance, is then, one, and a higher and finer 
 representation of Movement than the Hand, though not, for the same reason, 
 so obvious and basic a type. The one may therefore be put for the other. 
 Besides, the flash of vital energy along the nerves, in putting the hand in move- 
 
Ch. III.] THE COMMON CONSCIOUSNESS J CHAOS. 103 
 
 144. In tliis manner, therefore, an Analogy is established 
 between the Mind, with its threefold Subdivision above the 
 Common Consciousness, and the Universe at large, with its 
 threefold Subdivision, above the Common Chaos in which all 
 Elements are confusedly combined. The Common Conscious- 
 ness in the Mind and the Chaotic Aggregation of the Elements 
 in the World at large again repeat each other analogically. 
 (Tab. 3, t. 27). __ 
 
 ment, is again most naturally and primitively conceived of as an Atmospheric 
 Current so directed ; as when we speak of a Spirited Blow, or of a Spirited Action. 
 Later, or when more scientifically aided in the Selection of our Analogues, we 
 assimilate the motic nerve-energy to a current of Electricity ; but this is only, 
 popularly considered, a finer essence of the Air. 
 
 4. It results from this explanation that all the Members of the body are, in 
 turn, and in some degree, emblematic of Spirit, and of Movement, respectively ; 
 Also Function and Gesture are so (t. 44) ; but the Right Hand and the Breath 
 are pre-eminently so. This is the Principle of Mere Preponderance (t.526). 
 
 5. By attention to the Typical Tableau (Dia. 2, t. 41) it will be seen that the 
 word Action is interposed between the Hand armed for Execution, and the 
 Breath. It has its application, as may now be understood, to either, or to both. 
 
 6. It is indeed only in the Primitive or Xaturismal Aspect of the Subject that 
 it is the Right Hand, rather than the Left, which represents Action. In the 
 Natural or Untrained Condition of the body the Man rests upon the Left Foot, 
 as his Pivot of Position, and deals his Mow with the Right Hand or Fist. All 
 this is reversed, in " Scientific 1 ' 1 Boxing, in which the Mow is dealt with the Left 
 Hand. This is the Terminal Conversion lnto Opposites (t. 83) which 
 occurs in passing from Naturism to Scienlism, or from the Naturismus to the 
 Scientismus (c. 3, 4, t. 43) — that is to say, in this case, from an Untrained Con- 
 dition into and under the Exact Laws of Training. Natural Aspects govern, 
 however, in a Primary Presentation of a subject. 
 
 7. As Spirit is involved in Action, and as the Breath accordingly accompa- 
 nies the Hand in the Symbolic Representation of Movement as universally con- 
 sidered — justifying this Intuition of Fourier; so the Mathematics (Mathesis) 
 accompanies the Featuring of the Head and Face (Compare Lat. Forma, Form : 
 and Form-ositas. Beauty — depending on the Features), and also the Anatomical 
 Cut-up of the Body in the Symbolism of Form; and, finally, Matter accom- 
 panies the Blood. Plasmas^ and Substances of the body, in the Symbolism of 
 Substance. Pus has been instinctively named " Matter." (t. 42). 
 
 8. The Number Two (2) is the virtual Basis of the whole of Mathematics. 
 Some Arithmeticians refuse to consider One (1) as a Number. More properly 
 speaking, it is not a Sum. Two (2), the First Sum, is the simplest Form of 
 Division, its included Units being divided even before it is a Sum ; and Division 
 by Thought-Lines or Real Lines, is the Essence of Form. Two (2) is to Form 
 what One (!) is to Substance. 
 
104 
 
 BEI2TG — CO^CEETOID ; LANGUAGE. 
 
 [Ch. III. 
 
 The following Table is a resume (and in a sense, a cor- 
 rective) of the preceding Discriminations, and will add a new 
 
 degree of lucidity to our examination of the Subject. 
 
 \ 
 
 TABLE lO. c. 1-10. 
 
 UNIVERSAL BEING. 
 
 [Elaborated.] (t. 145.) 
 
 S5 2 
 
 t-i . to < 
 
 Ch £ <a H 
 
 SPACE. 
 
 [CO-EXISTENCES]. 
 
 TIME. 
 
 [(Co-) Sequences]. 
 
 55 2 
 
 2 5 
 
 § f 
 
 2. MIND. 
 
 L MATTER. 
 
 2. KNOWING, "Wisdom," Reflection, Under- 
 standing, Intellect. In-roxM-ation, Iatelli- 
 -l gence. 
 
 1. FEELING, "Love;' Affection. "The Pas- 
 sions. 1 ' 
 
 EXISTENCE. 
 
 r CONATION 
 " Will" 
 
 f 2. FORM, Reflecting facets, or Surfaces — ^ 
 mirror-like — and Determining Lines; At 
 
 TEinUTOID. 
 
 1. SUBSTANCE, Embodied Masses, and Rep- 
 resentative Centres, Things, Beings ; Stjb- 
 jectoid, as opposed to Attributoid. 
 
 } MOVEMENT. 
 
 145. Hence it results that a more Fundamental Distribu- 
 tion of Universal Being — prior to all that has been stated or 
 shown — is into Three Sets of Discrimination^ cutting each 
 
 Commentary f. 144, 145, 1. Language is a Mirror and Type of the 
 Uni verse, and is itself an Echoing or Corresponding Universe, — in such a sense 
 that the Grammatical Analysis and Distribution of Language is a perfect Guide 
 and Model for the larger Analysis and Distribution such as that which we 
 are now instituting of the Entire Universe. TJnrcersology is, in other words, 
 the Grammar of the Universe, or the Key to its Construction. 
 
 2. In the Radical Analysis of Language, Matter is represented by the Body 
 of Speech, or by the Sounds and Words of which Language is composed, irre- 
 spective of their Meaning — as when we hear an Unknown Tongue. Universal 
 jMind is then represented by the Meaning, Sense, Ideas, in other words, by the 
 special quantum of Mend conveyed by this Eody of Speech ; as for instance, in 
 the definitions of the words. This is, then, the Matter-and-Mind Discrimination 
 in Language corresponding with the same Discrimination in respect to the Uni- 
 verse at large, the Matter and Mind of the Table in the Text. 
 
 3. The other Distribution (Secondary) into Substance and Form finds, in 
 the Domain of Language, its Analogue in the Parts of Speech, thus: 
 
Ch. in.] ELABOEISMUS ; ELEMENH8MU8, LANGUAGE. 105 
 
 other as it were at Eight Angles, or each "bisecting all the 
 others, as shown in the following Table, c. 1-11. 
 
 T^BLE 11. c 1-10 
 
 I. THE ELABOKISMUS. 
 
 ( 2. MOTION— Contained in TIME. 1 Conditioning Mattes and Mind 
 
 % n < y in respect to Substance and 
 
 S f '*' ( 1. STATION (Rest)— Contained in SPACE. J Fossl 
 
 o o 
 
 PQ 
 
 t-3 
 
 C 2. FORM. Adjected, or Pertaining Concretely as Attributes and Accidents, to 
 »-> .' Substantive Things. 
 
 I 1. SUBSTANCE, Concretely contained in Substantive Objects or Things. 
 
 
 2. MIND, Aggregate of Individual Minds. 
 I. MATTER, Aggregate of Objects or Things. 
 
 II. THE ELEMEInTTISMTTS. 
 
 <3 H f All of the Above-represented Discriminations, Abstracted as PURE ELE- 
 
 jz; <J | MENTS and CATEGORIES OF BEING ; Conceived, as it were, out of Space 
 
 W „ « J 
 
 S ° H and Tinw, as the Pei>ciples of Thixgs- Tfte Logical and Matuxmatico- 
 
 - 
 
 m 
 
 i-l S Logical Dohaen", Philosophic and Sciesto-Philosophic Basis, c. 10. 
 
 146. Let us endeavor, before proceeding farther, to obtain a 
 clearer understanding of what is really meant by Analogy, 
 as that term is now about to be applied as a new Element of 
 Science — the basic Element in fine of All Science when Science 
 shall be rightly conceived or apprehended. 
 
 Substance is represented by Substantives together with the Substantive 
 Verb (to be). These, or the Corresponding Things and Beings in the Real 
 Universe, are Substan'toeds (or Substantivoids), and their Domain is the Sub- 
 6TA2stismus. Form, on the other hand, is represented somewhat variously, by 
 all the Remaining Parts of Speech — Adjectives, Prepositions, Conjunctions, 
 etc. — except the Participles, and the Verbs denoting Movement (in Tense or 
 Time) compounded of Participles and the Substantive Verb. Adject ices corres- 
 pond with the Faces, Facets, Aspects or Reflects of Objects or Things in the Real 
 World ; Prepositions with their Connections or Relations, etc. These are conjointly 
 the Conditionoids or Morphoids of Beincr, and their Domain is the Condi- 
 
 TIONISMUS or MOP.PHTSMU-. 
 
 4. Finally, ParticipidU have relation to Movement, as Substantives have to 
 Substance, and Adjectives, etc., to Form. These, in turn, subdivide into 
 1. Infinitives (Verbs in the Infinitive Mode), which are SubstantivoidaL or 
 repetitive of Substantives ; and 2. Participles proper, which arc Adject ivoidal, 
 
 15 
 
106 POETICAL ANALOGY ; EMEKSON. LANGUAGE. [Ch. III. 
 
 147. Analogy, in a less precise, semi-poetical sense, is exten- 
 sively recognized in the writings of the Past. Among the 
 Mystics and Rhapsodists especially it has taken a leading 
 position ; but it has failed hitherto to become scientific. It 
 has suggested Everything, but has really explained Nothing. 
 With Fourier, who is still a Mystic, and with Oken, the cele- 
 brated German Physio-Philosopher, it has made magnificent 
 promises, and a certain approximation to the Scientific charac- 
 ter. With them, however, it was destined to be far more dis- 
 appointing than satisfactory. Fourier has made no impression 
 upon the Scientific World ; Oken has lost the hold which he 
 gained, and his method even has lost its repute. 
 
 148. As the brilliant Kaleidoscope of Thought and Imagina- 
 tion among great minds, but in the very opposite of the Sci- 
 entific Spirit, Analogy is thus described by Emerson : 
 
 " Herein is especially apprehended the Unity of Nature — 
 the unity in variety — which meets us everywhere. All the 
 endless variety of things make an identical impression. Xeno- 
 
 cr repetitive of Adjectives. These last may stand apart, like Adjectives, or 
 combined with the Copula (Substantive Verb), may appear as Finite Verbs. 
 For this Subdivision of Participials, see Kuhner's Greek Grammars. 
 
 5. The Participles and all Verbs implying Movement, correspond, then, with 
 Movement, and hence their Analogous Movements in Heal Being are Motoids ; 
 while Substantoids and Adjectoids (or rather All Stato-Conditionoids) are Sta- 
 toids ; (or correspond with Station or Rest, and hence with Space, in the place 
 of Time). 
 
 6. These important and crucial Analogies between the Grand Inclusive and 
 Exhaustive Distribution of the Total Universe, such as Universology institutes, 
 and the established Distributions of Language, are resumed and more exten- 
 sively treated in the Last Chapter of the " Structural Outline," which is chiefly 
 occupied with Lingual Considerations. They will be wrought out still more 
 in detail in other works, and will be found exceedingly interesting and instruc- 
 tive. It would be premature to insist upon them, or thoroughly to expand 
 them at this point. The penetrating mind of the reader may, however, perceive 
 even at this early stage of the investigation, that we have a CANON" OF CRITI- 
 CISM upon all our reasonings so soon as we can establish a Complete Parallelism 
 between the Distribution of the Universe at large, and that of any given one of its 
 Departments or Subordinate Domains, as that of Language, for example. With the 
 acquisition of such a test we pass over from the Vagueness of Phihsophoid Specu- 
 lations to the Certainty of Scientific Investigation and Research. 
 
CH. III.] EMERSON. LANGUAGE. 107 
 
 phanes complained in his old age that, look where he would, 
 all things hastened back to Unity. He was weary of seeing 
 the same entity in the tedious variety of forms. The fable of 
 Proteus has a cordial truth. A leaf, a drop, a crystal, a mo- 
 ment of time, is related to the whole, and partakes of the per- 
 fection of the whole. Each particle is a microcosm, and faith- 
 fully renders the likeness of the world. 
 
 149. " Not only resemblances exist in things whose analogy 
 is obvious, as when we detect the type of the human hand in 
 the flipper of the fossil saurus, but also in objects wherein 
 there is great superficial unlikeness. Thus architecture is 
 called ' frozen music' by De Stael and Goethe. Vitruvius 
 thought an architect should be a musician. 'A Gothic 
 church,' said Coleridge, 'is a petrified religion.' Michael 
 Angeio maintained that, to an architect, a knowledge of ana- 
 tomy is essential. In Haydn' s Oratorios, the notes present to 
 the imagination not only motions, as, of the snake, the stag, 
 and the elephant, but colors also ; as the green grass. The 
 
 7. It appears from what precedes that in strictness, the Compound Resultant 
 of Matter-and-Mind is not Movement, but Existence (t. 26), — the Static and not 
 the Motic Aspect of Real Being. It is Substance-and- Form, on the contrary, 
 which yield Movement as their Product ; Substance being Inert or Statoid, but 
 Form always implying or, indeed, causing Motion, from the subtle fact that it is 
 primarily Dirvisionoid, and hence Bi-remptive, and hence Incipient of Movement, 
 or, in other words, essentially Causative or Causal in its nature. There is here 
 one of the most important arcana, of the Universe, and one which will demand 
 a radical investigation at numerous points in the more extended exposition of 
 Universology. The current Tri -grade Scale, 1. Matter, 2. Mind, 3. Movement 
 is, therefore, an Abridgment by election and Condensation from two such Dis- 
 tributions, (t. 26). 
 
 8. Station (or Rest), the Content of Space, which is in turn its Continent, 
 Matrix, Medium, or Container, and Motion, the Content of Time, which is in 
 turn its Continent, give, as their Compound Resultant or Joint Product, the 
 Concrete Totality of Universal Being. We must still reserve, however, 
 the Consideration of the Existence of a Spiritual (Real) World ; (Pneumatology, 
 t. 39). This, in a sense, transcends, it is claimed, the Space-and-Time Existence 
 of the External Universe, while yet it is amenable, by Rejiex Correspondence, 
 it is admitted, to the Laws of Distribution manifested in Space and Time. 
 See Swedenborg and Tulk for the Extremest Attenuation of this subtle Doctrine. 
 
108 EMERSON. LANGUAGE [Ch. III. 
 
 law of harmonic sounds reappears in the harmonic colors. 
 The granite is differenced in its laws only by the more or less 
 of heat from the river that wears it away. The river, as it 
 flows, resembles the air that flows over it ; the air resembles 
 the light which traverses it with more subtile currents ; the 
 light resembles the heat which rides with it through Space. 
 Each Creature is only a modification of the other ; the likeness 
 in them is more than the difference, and their radical law is 
 one and the same. A rule of one art, or a law of one organiza- 
 tion, holds true throughout nature. So intimate is this Unity, 
 that, it is easily seen, it lies under the undermost garment of 
 nature, and betrays its source in Universal Spirit. For it 
 pervades Thought also. Every universal truth which we ex- 
 press in words, implies or supposes every other truth. Omne 
 verum vero consonat. It is like a great circle or a sphere, 
 
 9. Finally, in Table 10 there is exhibited a still backlying Twofold Discrimi- 
 nation of the Universe into 1. The Elaborismus (Concretoid), and 2. The 
 Elementismus (Abstractoid). The Elementismus of Eeal Being consists of the 
 Abstract and Ideal Principles of Being, and is another Realm which virtually 
 Transcends Space and Time. This is the Domain of Transcendentalism. 
 Vaguely and poetically treated, it furnishes the Platonic and Emersonian Type 
 — Mystical Transcendentalism. Profoundly and analytically treated, but 
 without the aid of any Canon of Criticism upon its own Speculative Pro- 
 cesses, such as is furnished by the Discovery and Demonstration of Exact 
 Analogy between the Distribution of the Whole and that of the Parts, it fur- 
 nishes the Kantean and Hegelian Type — Metaphysical Transcendentalism. 
 With this neicly discovered Test of Scientific Exactitude and Verity, it 
 furnishes the type herein exhibited — Sciento-Phllosophic or Untversolog- 
 ical Transcendentalism. 
 
 10. The Order of Presentation is here naturally The Logical One ; so that 
 the Elementismus, though numbered II., stands, still, at the "bottom of the 
 Table (Dia. 10), as the Basis or Foundation of the Whole (t. 28). Hence it is 
 that the Transcendental Domain, and especially that of Sciento-Philosophy, 
 will be also spoken of at times as SuB-transcendental. 
 
 11. The Corresponding Elementismus, and Primitive Basis of Language, or of 
 the Lingual Universe, consists, as the intelligent reader will now readily recog- 
 nize, of the Analyzed Elements of Speech, the Realm occupied by Orthography 
 based on the Alphabet (the Schedule of Elements) ; by Phonetics or Phonology, 
 the Rigorous Analysis of Sounds ; by Etymology ; by the New Science of Com- 
 parative Philology by Syllabic Measure or Meter, etc. These hints must suffice 
 for the present. 
 
Ch. III.] ANALOGY ; FOUEIEK. 109 
 
 comprising all possible circles ; which, however, may be 
 drawn and comprise it in like manner. Every snch truth is the 
 absolute End seen from one side. But it has innumerable sides. 
 
 150. ' ' The central Unity is still more conspicuous in actions. 
 Words are finite organs of the infinite mind. They cannot 
 cover the dimensions of what is in truth. They break, chop 
 and impoverish it. An action is the perfection and publication 
 of thought. A right action seems to fill the eye, and to be 
 related to all nature. ' The wise man in doing one thing does 
 all, or in the one thing he does rightly, he sees the likeness of 
 all which is done rightly.' " (1). 
 
 151. The school of Fourier — who was himself intuitively 
 searching out after a New and Complete Scientific Method, but 
 with no just appreciation of the rigorous demands of Science — 
 has presented the idea of Analogy, with some increased ten- 
 dency to Scientific accuracy, as follows : 
 
 " The term Analogy is one of those to which Fourier has 
 given a particular signification, which we will endeavor to 
 make comprehended. 
 
 "Two Homogeneous quantities, two things of the same 
 nature, may be placed in relation with each other ; it is pos- 
 sible to compare them, and to find between them a common 
 mean or measure. 
 
 " Are there, as between Heterogeneous things, also, Points 
 of Contact, and possible relations ? 
 
 "To this question Science would be greatly tempted to 
 answer, No ; but for a very long period the instinct of the 
 masses has responded in the Affirmative. 
 
 "All languages have words which have first a proper, 
 and then a figurative sense ; that is to say, they apply equally 
 well to things of different Orders ; to Physical Properties, and 
 to Moral Properties, for example. 
 
 " Thus the Adjective hard, in its proper sense, expresses 
 a Physical Property of Solids ; as, a liard body. 
 
 (1) Nature ; Addresses and Lectures. Emerson, p. -10. 
 
110 COKEE8POXDEXCE3 ; SWEDEXBORG. [Ch. ILL 
 
 " The same Adjective, in its figurative sense, expresses 
 an accidental vice of the Soul ; as, a hard character. 
 
 " Why are there, thus, real relations, independent of any- 
 thing conventional, between physical properties and moral 
 qualities; why is there in physical hardness something 
 which corresponds to moral hardness ? This correspondence 
 does not originate in chance, nor in habit; and every one 
 knows that it would be absurd to try to awaken the idea of 
 the same moral quality by employing the opposite physical 
 Adjective ; by agreeing, for example, to call an inflexible man 
 a soft (or mild) character ; the adjective soft retaining all the 
 time, its own proper sense, that which it has in the expression, 
 a soft body. 
 
 " There are then real or true relations as between tilings 
 which are heterogeneous. These relations, very different in 
 kind from those which exist between homogeneous things, are 
 'denominated by Fourier Analogical Relations. Such is then 
 the meaning we shall give to the word Analogy." (1). 
 
 152. Swedenborg, with whom the term Correspondence is 
 used in the place of Analogy, abounds in the exposition of 
 this doctrine in Ms own peculiar Theological and Mystical 
 way. The following extracts are a sample of his mode of 
 thought upon the subject : 
 
 "It shall first be stated what Correspondence is. The 
 whole natural world corresponds to the spiritual world ; and 
 not only the natural collectively, but also in its individual 
 parts : wherefore every object in the natural world existing 
 from something in the spiritual world, is called its corres- 
 pondent." [Analogue]. " It is to be observed that the Natural 
 "World exists and subsists from the Spiritual World, just as 
 the Effect exists from its Efficient Cause. All that is called 
 the natural world, which lies below the Sun, and thence re- 
 ceives its Heat and Light ; and all the objects which thence 
 
 (1) Association. Synthetic Views of the Doctrine of Chas. Fonrier, by Ilippolite Begnaud. Spanish 
 Translation. Cadiz, 1854, p. 163, 170. 
 
Ch. Ill] ANALOGY ; UNIVERSOLOGICAL. Ill 
 
 subsist belong to that world : but the Spiritual World is 
 Heaven ; and the objects of that world are all that are in the 
 heavens.' ' (1). 
 
 " The nature of correspondence jnay be seen from the face 
 in man. In a countenance which has not been taught to 
 dissemble, all the affections of the mind display themselves 
 visibly, in a natural form, as in their type ; whence the face is 
 called the index of the mind. Thus man' s Spiritual World 
 shows itself in his Natural World. In the same manner, the 
 Ideas of his Understanding reveal themselves in his Speech, 
 and the Determinations of his Will in the Gestures of his 
 Body. All things, therefore, which take effect in the body, 
 whether in the countenance, the speech, or the gestures, are 
 called Coerespoxdexces." (2). a. 1-17. 
 
 153. Analogy, as I employ the term, embraces, clarifies, 
 and explains all that is meant by these writers ; but in addi- 
 tion to all this it is an exact and measurable echo of Likeness, 
 so far as the underlying Law of Distribution is concerned, be- 
 
 Annotation t. 152, 1. "Itisun- bibed intelligence and wisdom ; and such 
 
 known at this day what Correspondence of them as bel<~ .iged to the church had 
 
 is. This ignorance is owing to various by it communication with heaven ; for 
 
 causes ; the chief of which is, that man the science of correspondences is the 
 
 has removed himself from heaven, science of angels. The most ancient 
 
 through cherishing the love of self and people, who were celestial men, absolute- 
 
 of the world. For he that supremely ly thought from correspondence, as do 
 
 loves himself and the world, cares only the angels ; whence also they conversed 
 
 for worldly things, because they soothe with angels ; and whence, likewise, the 
 
 the external senses, and are agreeable to Lord often appeared to them, communi- 
 
 his natural disposition ; but has no con- eating instruction. But, at the present 
 
 cern about spiritual things, because these day, that science is so utterly lost, that it 
 
 only soothe the internal senses, and are is even unknown what correspondence 
 
 agreeable to the internal or rational is." (3). 
 
 mind. These, therefore, they cast aside, 2. " Without an apprehension of what 
 
 saying, that they are too high for man's correspondence is, not anything can be 
 
 comprehension. Not so did the ancients, clearly known respecting the Spiritual 
 
 With them the Science of correspond- world ; nor respecting its influx into the 
 
 ences was the chief of all sciences ; by natural world ; nor, indeed, respecting 
 
 means of its discoveries also they im- what that which is spiritual is, com- 
 
 (1) Swedenborg's Heaven and Hell, 89. (2) lb., 90. (3) lb., ST. 
 
112 SCIENTIFIC ANALOGY EECONDITE. [Ch. III. 
 
 tween any two or more given Domains of Being, let their 
 superficial differences be what they may. This may be illus- 
 trated by the fact that all the geometrical properties of a circle, 
 including its radii, its concentric rings, and its related angles, 
 would remain the same, (if it were symmetrically divided) ; and 
 be the same, for all the different sectors and arcs of the circle, 
 no matter with what diversity of coloring the surfaces of the 
 different sectors might be overlaid. There would thus be an 
 Exact Scientific basis of Likeness underlying a superficial 
 manifestation of numerous differences. Universology demon- 
 strates that precisely such is the plan of the Universe, and that 
 there is thus Unity of Law in the midst of an Infinite Va- 
 riety of Manifestations, c. 1. 
 
 154. Emerson, speaking, in the Extract above, of what may 
 be denominated the poetical appreciation of Analogy, says : 
 "So intimate is this Unity, that it is easily seen," etc. On 
 the contrary, Scientific and Exact Analogy is so recondite or 
 
 Commentary t. 153. 1. It has been the universal defect hitherto of all 
 who have undertaken to treat of tne subject of Analogy or Correspondences, 
 that they have sought for the manifestation of this principle in the Elaborated 
 or Concrete World, or, as it were, in the top-branches of the tree of Existence. 
 It is the peculiarity of Universology that it primarily verifies the existence of 
 the Principle in the Elements (or Elementism) of Universal Being, and of the 
 several Departments or Domains of Being, and then works up from this Ele- 
 mentary and Abstract Sphere to the Elaborate and Concrete Sphere of Being. 
 To inquire or to affirm what is the meaning of the different animals or vege- 
 tables, for instance, before the existence of Analogy in Elements has teen proven. 
 
 pared with that which is natural ; since spiritual world and a natural world. The 
 
 also, nothing can be clearly known interiors, which belong to his mind, and 
 
 concerning the spirit of man, which is have relatioii to his understanding and 
 
 called the soul, and its operation upon will, constitute his spiritual world ; but 
 
 the body ; nor yet concerning the state his exteriors, which belong to his body, 
 
 of man after death : * * " (1). and have reference to its senses and 
 
 3. " Since man is both a heaven and actions, constitute his natural world. 
 
 a world in miniature, formed after the Whatever, therefore, exists in his natural 
 
 image of heaven and the world at large, world, that is, in his body, with its senses 
 
 he, also, has belonging to him both a and actions, by derivation from his spirit- 
 
 (1) Swedenborg's Heaven and Hell, No. 88. 
 
Ch. III.] CARDINAL NUMBERS ; ORDINAL NUMBERS. 113 
 
 occult, so much the grand arcanum of Nature, that it is as 
 it were the very last of the Principles of Science to be dis- 
 covered and demonstrated. Even when it is known, it is not 
 easy to give a simple and convincing illustration of its truth 
 and of its radical Scientific importance, in advance of the ex- 
 tended study of the subject. In respect to simplicity and 
 elementary character the following illustration is perhaps the 
 best. 
 
 155. There are two great Series of Numeration which we 
 denominate 1. The Cardinal Numbers, as One (1), Two (2), 
 Three (3), Four (4), Five (5), etc., on to infinity ; and 2. The 
 Ordinal Numbers, First (1 st ), Second (2 nd ), Third (3 rd ), Fourth 
 (4 th ), Fifth (5 th ), etc., on to infinity. These have very differ- 
 ent and distinctive meanings from each other ; which is their 
 superficial difference. Three (3), for example, means three 
 Units collectively, or grouped into a joint body of numbers, 
 which we ho]d in the mind at the same instant of time, or, as 
 
 is like studying Architecture by attending to the Individual Forms of 
 Houses, instead of beginning with the Abstract Geometrical and other Mathe- 
 matical Considerations. This is the Concrete and Unscientific method, and one 
 which has ended in no result other than an Intuitional and Superficial percep- 
 tion of certain resemblances [Symbolism]. To inquire, on the contrary, what is 
 the correspondence of the Elements of Number with the Elements of Form — of the 
 numbers One and Two with the Point and Line, for instance, — where Pythagoras 
 began to investigate — is the Abstract and Analytical Method which leads to posi- 
 tive demonstration, and to the full understanding of the subject scientifically. 
 
 ual world, that is, from his mind, with the world ; and likewise, that all things 
 its understanding and will, is called its which take effect, and exist, in the ex- 
 correspondent." (1). ternal or natural man, so take effect and 
 4. " From these observations may also exist from the internal or spiritual." (2). 
 be seen what the internal man is, and 5. " Thus much respecting the corres- 
 what the external ; or, that the internal pondence between the internal or spirit- 
 is that which is called the spiritual man, ual man, and the external or natural ; in 
 and the external that which is called the what follows we shall treat of the eor- 
 natural man. Also, that the one is dis- respondence of the whole of heaven with 
 tinct from the other, as heaven is from all the individual parts of man." (3). 
 
 (1) Swedenborg's Heaven and IIcll, No. 90. (2) lb., No. 92. (3) lb., No. 93. 
 
114 
 
 LIKENESS AND UNLIKENESS. 
 
 [Ch. IIL 
 
 it were, side by side of each other ; and so of Five (5), or Five 
 Hundred (500). 
 
 156. The Third (3 rd ), or Fifth (5 th ), or Five Hundredth (500 th ) 
 — Ordinal Number — is, on the contrary, always a Single Unit, 
 not a Group of Units. This, again, is the superficial difference. 
 Its place in a Series of Single Units has always, however, a 
 
 lotion to some Group among the Cardinal Numbers, to 
 which it is therefore analogous^ or to which it corresponds. 
 The nature of the relation is this : In arriving at the single 
 Ordinal Unit, the Third (3 rd ), the Fifth (5 th ), or the Five Hun- 
 dredth (500 th }, for instance, the Mind has had to pass along a 
 Row or Series of such Single Units, in succession, equal nu- 
 merically to the corresponding Group of Cardinal Numbers — 
 the Three (3), the Five (5), or the Five Hundred (500). This is 
 the Underlying or occult Likeness which subsists in the midst 
 of their Superficial Unlikeness or Difference ; and this occult 
 Likeness or Unity of Resemblance in the Manner of their de- 
 
 6. " It lias been shown that the uni- 
 versal heaven is as one man, and that it 
 is in form a man, and is therefore called 
 the Grand Man. It has also been shown 
 that the angelic societies, of which 
 heaven consists, are hence arranged in 
 the same order as the members, organs, 
 and viscera in man ; so that there are 
 some that have their station in the head, 
 some in the breast, some in the arms, 
 and some in every distinct part of those 
 members. The societies, therefore, which 
 are in any member in heaven, correspond 
 to the same member in man. For in- 
 stance : the societies which are there in 
 the head, correspond to the head in man ; 
 those which are there in the breast, cor- 
 respond to the breast in man ; those that 
 are there in the arms, correspond with 
 the arms in man ; and so with the rest. 
 It is from that correspondence that man 
 
 subsists ; for man derives his subsistence 
 solely from heaven." (1). 
 
 7. " In the Grand Man, who is heaven, 
 they that are stationed in the head, are 
 in the enjoyment of every good above all 
 others : for they are in the enjoyment of 
 love, peace, innocence, wisdom, and in- 
 telligence; and thence of joy and happi- 
 ness. These have an influx into the 
 head, and into whatever appertains to 
 the head, with man, and corresponds 
 thereto. In the Grand Man, who is 
 heaven, they that are stationed in the 
 breast, are in the enjoyment of the good 
 of charity and faith : their influx, also, 
 with man, is into the breast ; to which 
 they correspond. But in the Grand Man, 
 or heaven, they that are stationed in the 
 loins, and in the organs belonging to 
 generation therewith connected, are they 
 who are eminently grounded in conjugal 
 
 (1) Heaven and Hell, No. 94. 
 
Ch. III.] SCIENTIFIC ANALOGY. 11. "5 
 
 velopment — in spite of the fact that in one case we have Groups 
 of Units, and in the other a Single Unit standing in a Series 
 of Units — is the Underlying Law of Unity, or Correspon- 
 dence, or Analogy, which may be taJcen to illustrate Exact 
 or Scientific Analogy, everywhere. 
 
 157. It is dne to this Analogy between the Cardinal and the 
 Ordinal Numbers, that the namings of the Ordinal Numbers 
 are, for the most part, regularly derived from the correspond- 
 ing Cardinal Numbers ; the word Third from Three, Fifth 
 from Five, etc., (3 rd from 3 ; 5 th from 5, etc.) ; and also, that 
 everybody recognizes, instinctively, the Essential Likeness or 
 Correspondence between these Two Orders of Numbers, even 
 more distinctly than they have heretofore had defined to them 
 the nature of the Difference. ' 
 
 158. So instinctual, indeed, and so radical is this perception 
 of the Underlying resemblance or Analogy — this in turn not 
 heretofore explicitly defined to the mind of the observer — 
 between these two Orders of Numbers, that the perception not 
 
 love. They who are stationed in the correspond to them. The influx of 
 feet, are grounded in the ultimate good heaven takes place into the functions and 
 of heaven, which is called spiritual-nat- uses of the members ; and their uses, 
 ural good. They who are in the arms being from the spiritual world, invest 
 and hands, are in the power of truth themselves with form by means of such 
 derived from good. They who are in the materials as are found in the natural 
 eyes, are those eminent for understand- world, and so present themselves in 
 ing. They who are in the ears, are in effects. Hence there is a correspondence 
 attention and obedience. They in the between them." (1). 
 nostrils, are those distinguished for per- 8. " On this account it is, that by those 
 ception. They in the mouth and tongue, same members, organs or viscera, are 
 are such as excel in discoursing from signified, in the Word, such things as 
 understanding and perception. They in have just been mentioned ; for all things 
 the kidneys, are such as are grounded named in the Word have a significa- 
 in truth of a searching, distinguishing tion according to their correspondence, 
 and castigatory character. They in the Hence, by the head is signified intelli- 
 liver, pancreas and spleen, are grounded gence and wisdom; by the breast, char- 
 in the purification of good and truth by ity ; by the loins, conjugal love ; by the 
 various methods. So with those in the arms and hands, the power of truth ; by 
 other members and organs. All have an the eyes, understanding ; by the nostrils, 
 influx into the similar parts of man, and perception ; by the ears, obedience ; by 
 
 (1) Heaven and Hell, No. 96. 
 
116 EXACT BASIS OF UNIVERSOLOGY. [Ch. III. 
 
 only does not depend upon, and is not derived from, the 
 resemblance of the naming s, but persists equally when no 
 such verbal resemblance is found. In respect to the first two 
 of the Ordinal Numbers, for instance, there is no verbal like- 
 ness to the corresponding Cardinal Numbers ; — First does not 
 resemble One, nor Second, Two, so far as the forms of the 
 words are concerned ; yet every one understands that First 
 corresponds with One, and Second with Two, as truly as 
 Fourth with Four, where the verbal resemblance is obvious. 
 
 159. It is this underlying Schematize, formal or regula- 
 tive Eesemblais t ce or Unity, such as the Superficial Differ- 
 ences of Existence strive, as it were, till the last moment to 
 conceal or obscure, which, when clearly apprehended— as, 
 now, in the preceding illustration — becomes the intelligible 
 Law or Mode of Measurement between Spheres of Being, 
 despite their differences. This Law, when universalized or 
 extended to all spheres, becomes the basis of the New Science 
 of Universology. 
 
 the kidneys, the purification of truth ; to heaven and all things belonging to 
 and so with the rest. Hence, also, it is man, has been evinced to me by much 
 usual to say in familiar discourse, when experience — so much, indeed, as to con- 
 speaking of an intelligent and wise per- vince me of it as of a thing self-evident, 
 son, that he has a head ; when alluding and not liable to any doubt. But to ad- 
 to one who is influenced by charity, that duce all this experience here, is unneces- 
 he is a bosom friend ; of a person emi- sary, and, on account of its abundance, 
 nent for perception, that he has a good would be inconvenient. It may be seen 
 nose (or a sharp scent) ; of one distin- in the Arcana Cadcstia, in the Sections 
 guished for intelligence, that he is sharp- on Correspondences, on Representations, 
 sighted ; of one possessing great power, on the Influx of the Spiritual World into 
 that he has long arms ; of a person that the Natural, and on the Intercourse be- 
 speaks or acts from love, that he says or tween the Soul and the Body." (2). 
 does it from his heart. These, and many 10. " But although there is a correspon- 
 other sayings in common use, are derived dence between all things that belong to 
 from correspondence ; for such forms of man as to his body, and all things hat be- 
 speech enter the mind from the spiritual long to heaven, still man is not an image 
 world, though the speaker is not aware of heaven as to his external form, but as 
 of it," (1). to his internal. For the interiors of man 
 9. " That there exists such a corres- are recipient of heaven, and his exteriors 
 pondence between all things belonging are recipient of the world ; in proportion, 
 
 (1) Heaven and Hell, No. 9T. (2) lb., No. 98. 
 
Ch. Ill] INTELLIGENCE THE ANALOGUE OF FOKM. 117 
 
 160. It is by an Analogy of this sort that Feeling, from the 
 bare Sensations up to the holiest affections, in the mind, is pnt 
 as the Analogue or Echo, within the mind, to Matter or Sub- 
 stance, in the Universe at large ; the Impressions on the mind 
 from Nature without, and the Feelings excited thereby in the 
 mind, being the Material upon which the Thinking Faculty 
 reacts when the mind reflects or thirties. They are the Sub- 
 stance which the Intellect forms into Ideas. 
 
 161. It is by Analogy of the same kind that the Intellect, 
 Understanding, Intelligence or Knowing -Faculty of the 
 Mind, is then put as the Analogue of the "Logic" of Hegel, 
 the "Mathematics" of Fourier, and the Sciento- Philosophy of 
 my Typical Table (No. 7, t. 42), in respect to the Universe at 
 large. This Knowing-Faculty impresses Form, Forms or 
 Ideas, upon the Feeling or Feelings as a Material or Substance 
 in the Mind ; and the Sciento-Philosophy, as a Formative and 
 Regulative Element, does the same — whether as mere Con- 
 ception in the Mind of the Creator or Observer, or as Immanent 
 
 therefore, as his interiors receive heaven, having fair and handsome faces, I have 
 
 the man is, as to them, a heaven in seen it to be deformed, black and mon- 
 
 miniature, formed after the image of strous, so that you would pronounce it 
 
 heaven at large . but in proportion as an image of hell, not of heaven ; whereas 
 
 his interiors do not thus receive, he is in some, not outwardly handsome, I have 
 
 not such a heaven, and such an image, seen it to be beautiful, fair, and like that 
 
 Still his exteriors, which receive the of an angel. The spirit, also, of a man, 
 
 world, may exist in a form which is ac- after death, appears the same as it had 
 
 cording to the order of the world, pos- been in the body, while he lived, so 
 
 sessing various degrees of beauty • for clothed, in the world." (1). 
 
 the causes of external beauty, which is 11. " But correspondence reaches much 
 
 that of the body, are derived from a per- further than to man • for there is a cor- 
 
 eon's parents, and from his formation in respondence between all the heavens 
 
 the womb, and it is afterwards preserved respectively. To the third or inmost 
 
 by the common influx which the body heaven corresponds" [tendentially] " the 
 
 receives from the world ; in consequence second or middle heaven ; and to the 
 
 of which, the form of a person's natural second or middle heaven corresponds the 
 
 man may differ exceedingly from that first or ultimate. To the first or ultimate 
 
 of his spiritual man. The form of cer- heaven also corresponds the form of 
 
 tain persons, as to their spirit, has some- man's body, called its members, organs 
 
 times been shown me ; and in some, and viscera. Thus the corporeal part 
 
 (t) Heaven and Hell, No. 99. 
 
118 DEPARTMENTS OF UXEVER3E AND MINT). [Ch. III. 
 
 and Constitutive Law in Xature herself— for the Matter or 
 Substance of which all things are made. 
 
 162. It is again by Analogy of the same kind that Conation, 
 the Effort towards Action in the Mind, embodying the Will 
 and Desire, is pnt as the Analogue of the Universal Coxattjs 
 or Effort of all Being, manifesting what we sometimes call 
 " Spirit," along with Fourier, in the Movement or Action of all 
 things in the Universe, (c. 1-8, t. 143). 
 
 163. Stated with more condensation, Feeling is the Sub- 
 stance, Intellect the Form, and Will the Conalus towards 
 Movement, in the Mind ; and, hence, Substance, Form, and 
 Movement, as these Elements of Being appear universally, 
 that is to say, in the Universe at large, or in the Constitution 
 of all things, are the Analogues of these three Departments of 
 Mind, respectively. 
 
 164. We thus begin to bridge over the immense gap which 
 has always heretofore yawned between the Metaphysical 
 and the Physical Domains of Knowledge and Inquiry, by 
 
 of man is that in which heaven alti- they are well known. Correspondences 
 
 mately closes, and upon which, as on its in the vegetable kingdom are all such 
 
 base, it re6ts." (1). things as grow and nourish in gardens, 
 
 12. " All things that belong to the woods, corn-fields, and meadows ; which, 
 
 earth are divided into three general likewise, it is unnecessary to name speci- 
 
 kinds, which are called so many king- fically, because they also are well known, 
 
 doms. There is the animal kingdom, Correspondences in the mineral kingdom 
 
 the vegetable kingdom, and the mineral are all metals, both the more noble and 
 
 kingdom. The objects of the animal the more base, precious and common 
 
 kingdom are correspondences in the first stones, and earths of various kinds ; not 
 
 degree, because they live . those of the excluding water. Besides these products 
 
 vegetable kingdom are correspondences of nature, those things also are corres- 
 
 in the second degree, because they only pondences which the industry of man 
 
 grow ; and those of the mineral kingdom prepares or manufactures from them for 
 
 are correspondences in the third degree, his own use ; such as food of all kinds, 
 
 because they do neither. Correspon- garments, houses, public edifices, and 
 
 deuces in the animal kingdom are ani- similar objects." (2). f 
 
 mated creatures of various kinds, both 13. "The objects which are stationed 
 
 such as walk and creep on the ground, above the earth, such as the sun, moon, 
 
 and such as fly in the air , which it is and stars : also those that are seen in the 
 
 needless to mention specifically, because atmosphere, such as clouds, mists, rain, 
 
 (1) Heaven and Hell, No. 100. (2) lb., No. 104. 
 
Cn. III.] HEGEL ; OKEN ; SCHMIDT. 119 
 
 finding the Law of the Distribution of tlte Phenomena of the 
 Mind and the Law of the Distribution of the Phenomena of 
 the External Universe, and so of the Universe at large to "be 
 Identical, or the Same— one with the other, 
 
 165. This Idea of Echo between different Realms or Domains 
 of Being, and hence of some kind of Analogy between them, 
 is not, as we have seen, new. Poetically and Mystically, that 
 is to say, Imaginatively, it has abounded in the Past. In a 
 most profoundly Thoughtful Sense it is the Basic Idea of the 
 Hegelian Philosophy. It is propounded, however, therein, 
 still in that vague and generalizing sense which is the Philoi- 
 ophoid or Naturoid Style of Conception, as contrasted with 
 the Defmitiveness of true Science. The greatest effort of that 
 Development of Thought to attain to Scientific Applications 
 and Uses was the labor of Oken, and the fate which attended 
 it has been already mentioned. A remarkable little work of 
 the same order, a summing up of the drift of German Philos- 
 ophy towards Science, is " The Harmony of the Worlds" (" Die 
 
 thunder, and lightning ; all likewise are things which exist in the world accorc- 
 
 correspondences. Those which proceed ing to order are correspondences. All 
 
 from the sun, and his presence or ab- things there exist according to order, 
 
 sence, as light and shade, heat and cold, when they are good, and perfectly adapte. I 
 
 are also correspondences ; together with to their intended use , for everything 
 
 those which thence exist successively; good is such according to its use: its 
 
 like the seasons of the year, which are form has relation to truth, because truth 
 
 called spring, summer, autumn, and win- is the form of good.. Hence it is that all 
 
 ter ; and the times of the day, or morn- things in the whole world, and partaking 
 
 ing, noon, evening, and night. In a of the nature of the world, which are in 
 
 word, all things that exist in nature, divine order, have relation to good and 
 
 from its minutest parts to its greatest, truth." (2). 
 
 are correspondences." (1). 15. «The animals of the earth, in gen- 
 
 14. " Ev-ery object is a correspondent, eral, correspond to affections, the tarn? 
 
 which exists and subsists in nature from and useful animals corresponding t > 
 
 Divine Order. That which constitutes good affections, and the fierce and useless 
 
 Divino Order is the Divine Good which kinds to evil affections. In particular, 
 
 proceeds from the Lord : it commences oxen and bullocks corresnond to the 
 
 from Him ;*it proceeds from Him through affections of the natural mind ; sheep ani 
 
 the heavens in succession into the world, lambs to the affections of the spiritual 
 
 and is there terminated in ultimates. The mind, and birds or winged creatures, 
 
 (1) Heaven and Hell, Xo. 105. (2) lb., No. 107. 
 
130 PJCHAED OWEX. [Ch. HI. 
 
 Harraonie der Welt en' ' ), "by Dr. Karl Schmidt. That whole de- 
 velopment of Thought functionate*, however, in the Clef. 1 ; ; 
 which is still too vague and generalizing for definite Scientific 
 results, as contrasted with the Clef, 1 ; 2 ; which is emphatically 
 Scientoid, and which now remains to he more extensively 
 expounded. Science Proper has become disgusted with, and 
 chary of trusting to, Analogy, from the promises heretofore 
 made and "broken. Universology accepts the difiiculty of over- 
 coming the unfavorable judgment thus rendered, and appeals 
 to its own current of demonstrations. 
 
 166, Science has itself, however, made some noteworthy 
 efforts towards the Comparison of different Domains of Being. 
 This new drift of investigation has been nowhere carried far- 
 ther than in Comparative Anatomy. Perhaps the Diagram 
 of a Typical Vertebra in Eichard Owen's " Homologies of the 
 Vertebrate Skeleton^ is the highest point to which Science has 
 heretofore attained in the world. A more extended statement 
 of what Science has heretofore accomplished in this field of 
 
 according to tlieir species, correspond to Man, too, as to his natural man, is like 
 
 the intellectual faculties and exercises of the animals : wherefore, also, it is usual 
 
 both minds. Hence it is that various to compare "Hrn to them in common dis- 
 
 animals, as oxen, bullocks, rams, sheep, course. Thus a man of mild disposition 
 
 = "_: -goats, he-goats, and male and female is called a sheep or a lamb; a man of 
 
 lambs, also pigeons and doves, vrere ern- rough or fierce temper is called a bear or 
 
 \ I yed in the Israelitish Church, which a wolf: a crafty person is termed a fox or 
 
 a representative one, for holy uses, a snake ; and so in other instances. " (1). 
 it being of them that the sacrifices an I 1G. " There is a similar correspondence 
 bumt-cfferings consisted; for when so with the objects of the vegetable king- 
 employed, they corresponded to certain dom. A garden in general corresponds 
 spiritual things, and were understood in to heaven as to intelligence and wisd 
 heaven according to their correspon- wherefore heaven is called (in the word) 
 cences. Animals, also according to their the garden of God, and Paradise, and is 
 
 ra and species, actually are affec- also named by man, the heavenly Para- 
 tions ; the reason of which is because dise. Trees, according to their sped 
 they live : and nothing can have life, correspond to perceptions and knowl- 
 except from affection, and according to edges of good and truth, from which are 
 it. Hence, likewise, it is, that every procured intelligence and wisdom. There- 
 animal possesses an innate knowledge fore it was that the ancients, who were 
 according to the affection cf its life, skilled in the science of correspondences, 
 
 £1) Heaven asd Hell, Nos. 110, 111. 
 
Ch. III.] CATEGORIES OF MIND AND BEING. 121 
 
 inquiry, the Comparison of Different Domains, will "be found 
 in the " Structural Outline of Universology." c. 1. 
 
 167. While previous thinkers have admitted the Idea of 
 Analogy, they have not to any extent planted themselves 
 centrally upon it, that is to say, upon the Line or Limit of 
 Difference between Domains ; or, otherwise viewed, at the 
 centre of Unity between them ; but have always occupied some 
 one Domain more or less exclusively. Thus the Categories of 
 Kant, as understood by him, are Categories only of the Under- 
 standing, a department within the Mind, and not Categories, 
 as I mean them, and propose to demonstrate them to be, of 
 Universal Being — the Logic of the External World, precisely 
 as they are the Logic of the Mind. Chalybaiis, one of the 
 latest of the expounders of the German Philosophy, says 
 explicitly, in speaking of Kant : " The categories of which we 
 have spoken, are not Laws of Nature, in accordance with 
 which External Objects in Nature are obliged actually to 
 move or to act • they are merely the Laws of that part of our 
 
 Commentary t. 160. The magnificent contribution made to Science by 
 Descartes in the reconstitution of Geometry, through the application of Alge- 
 bra, is in fact simply the discovery of a branch of the Exact or Scientific Ana- 
 logy "which exists between Number and Form, whereby it becomes possible for 
 Figure and Position, and even Direction, to be expressed in Numerical Terms. 
 This of course is more basic and more extensive than the instance cited from 
 Owen ; but it does not advance so far into the Concrete and Homogeneous, the 
 more difficult domain ; and it is in that sense only that it does not touch so 
 high a point in actual Scientific Solution. 
 
 celebrated their sacred -worship in groves ; Hence, bread in general corresponds to 
 and hence it is that, in the Word, trees the affection of all good, because it sup- 
 are so often mentioned, and heaven, the ports life better than other aliments ; 
 church, and man, are compared to them, and because by bread is meant all food 
 as to the vine, the olive-tree, the cedar -whatever. On account of this corres- 
 and others ; and good works are com- pondence, also, the Lord calls himself the 
 pared to fruits. The various kinds of bread of life ; and for the same reason 
 food, also, -which are obtained from them, loaves were applied to a sacred use in the 
 especially those from grain, correspond Israelitish Church, being placed upon 
 to affections of good and truth, because the table in the tabernacle, and called the 
 thes'.^ susfain man's spiritual life, as shew-bread ; and hence, likewise, all the 
 earthly food sustains his natural life, divine worship performed by sacrifices 
 
 16 
 
122 FOURIER'S "UXIVSB3AL AX ALOGT." [Cn. Ill 
 
 Kature which thinks, of our Up der standing, in accordance 
 with which it has to proceed." The Categories of the Under- 
 standing are, on the contrary, in the view of Universology, 
 identical, in a sense at least, and by a precise Echo, with the 
 Categories of External Being, and thns the Science of Mind is 
 identical with the Science of Nature, or, otherwise, echoes or 
 corresponds to it. 
 
 168. Even with regard to Hegel, ChalyTbaiis again says: 
 "It seems most difficult to discover a necessary transition 
 from Logic to the Philosophy of ^Nature ; and this is the point 
 to which his opponents, and Scheiling at their head, are wont 
 to address their most strenuous attacks." (1). 
 
 169. Fourier, on the contrary, as a Naturalist, for he must 
 "be reckoned on that side in his approach to the consideration 
 of Society, has distinctly propounded a doctrine of Universal 
 Analogy, "but still one characterized by vagueness and scien- 
 tific insufficiency. At the start he has dipped down into a 
 metaphysical discrimination for Ms Basis, as quoted in the 
 
 and burnt-offerings, was called bread. He is in little all the sphere. 
 
 On account also of this correspondence, Herbs gladly cure our flesh, because that 
 
 the most holy solemnity of worship in they 
 
 the Christian Church is the holy Supper, Finde their acquaintance there." (3) 
 
 the elements used in which are bread 
 
 and wine. From these few examples " A mst sfmUUude interlocks all, 
 
 the nature of correspondence may be ^ spheres, grown, ungrovvn, small, 
 
 seen." (2). large, 
 
 Suns, moons, planets, comets, asteroids, 
 
 17. " Man is all symmetric^ — All the substances of the same, and all 
 Full of proportions, one limb to another, that is spiritual upon the same ; 
 
 And all to all the world besides. All distances of place, however wide, 
 
 Each part may call the farthest brother ; All distances of time — all inanimate 
 For head with foot hath private amitie, forms, 
 
 And both with moons and tides." All souls — all living bodies, though they 
 be ever 
 
 " Nothing hath got so farre So different, or in different worlds, 
 
 But man hath caught and kept it as his All gas^pus, watery, vegetable, mineral 
 
 prey, processes — 
 
 His eyes dismount the highest starre ; The fishes, the brutes ; 
 
 (1) Historical Development of Spec. Philosophy, from Kant to Hegel, pp. 4T, 
 
 (2) Heaven and Hell, No. 111. (S) George Herbert. 
 
Ch. in.] ARTHUR YOUNG. 123 
 
 last preceding Table ; hut for Metaphysics as such, and the 
 Metaphysicians, he had, as well as Comte, a profound con- 
 tempt. It will appear in the end, however, that true philosoph- 
 ical greatness is hardly compatible with habitual contempt 
 for any sphere of Human Thought, or even for any grade or 
 variety of Human Character or Development. 
 
 170. The three discriminations of Being assumed by Fourier, 
 1. Mathematics ; 2. Matter ; 3. Spirit, he denominates the 
 Principles of Being. They are not, however, in any proper 
 sense, Principles . They are, on the contrary, no more than 
 broad generalizations of the Facts of Being, and may properly 
 enough be denominated Spheres, Domains, or Departments, 
 or still better, Factors, of Being. 
 
 171. Arthur Young, of the school of Fourier, with more 
 tendency than any other of that school to a Mathematical and 
 Positive Treatment of their subject, has adopted, in a work 
 recently published, — ' 'The Fractional Family," — this threefold 
 Distribution of Fourier as Basis, choosing the Natural Order, 
 
 All men and women — me also, 18. In addition to Swedenborg and the 
 
 All nations, colors, barbarisms, civiliza- Poets, for tbe Doctrine of Analogy as a 
 
 tions, languages, semi-scientific, semi imaginative, and al- 
 
 AU identities that have existed, or may ways Mystical Exposition of Nature, or 
 
 exist, on this globe or any globe, of previous Scriptures, the student may 
 
 All live3 and deaths — all of past, present, consult the Hermetic Philosophers, the 
 
 future, Spiritists, and numerous other writers. 
 
 This vast similitude spans them, and al- Among the most interesting and striking 
 
 ways has spanned, and shall forever recent instances of this style of Literature 
 
 span them, and compactly hold are the Divine Drama of History — The 
 
 them." (1). Rock and the Sand, by Rev. James E. 
 
 Smith, London ; The Arcana of Chris- 
 
 " All animals are living hieroglyphs. tianity, by T. L. Harris, of New York, 
 
 The dashing dog, and stealthy-stepping pro f esse dly an exposition of the Celestial 
 
 cat ' Meaning of the "Word" or Scriptures, as 
 
 Hawk, bull, and all that breathe, mean astep bcyond Swedenborg's exposition of 
 
 something more their Spiritual Meaning, which he ac- 
 
 To the true eye than their shapes ceptg as Ma basig> See also a Sym . 
 
 show." (2). bolic Exposition of the book of Job ap- 
 
 * * * "An all-explaining spirit, Pended to the Frothinghams' work [Bos- 
 Teaching divine things by analogy ^n], entitled Ontology an Exact Sci- 
 With mortal and material." (3). 
 
 ence. 
 
 (1) Leaves of Grass. Walt Whitman, p. 230. (2) Festus, p. 249. (3) lb., 233. 
 
121 
 
 SPIRIT — MATHEMATICS — MATTEE. 
 
 [Ch. III. 
 
 as, 1. Matter ; 2. Mathematics ; 3. Spirit. The following 
 extract from this work is too cognate with the purposes of my 
 own labors to lbe omitted here : 
 
 172. "The Universe is a Componnd of only Two Prin- 
 ciples, or, it is Spirit-Matter, when we consider it under 
 the aspect which first and most readily presents itself : 
 
 Spirit. 
 
 •Matter, 
 
 but it is a compound of Three Principles, or it is Spirit- 
 Mathematics-Matter ; 
 
 Spirit. 
 
 MATHEMATICS 
 
 •Matter. 
 
 19. There is no field of Analogy which, 
 will be so immediately and extensively 
 labored, and with such rich results, as 
 Language. It is the echo of identity 
 between Sound and Sense, first to be 
 scientifically established, which will then 
 found the New Scientific Universal Lan- 
 guage. Two works are far advanced in 
 preparation, and will be among the ear- 
 liest to follow the present volume, to be 
 entitled " The Alphabet op the Uni- 
 verse, with the Solution of the Problem 
 of the Origin of Language and of Lan- 
 guages," and " The Universal Alpha- 
 bet, including a Cosmopolitan or Eth- 
 nical Alphabet, on the Basis of the Roman 
 Alphabet, for printing and writing all 
 Languages in a uniform manner: to- 
 
 gether with a revised English-adapted 
 Phonetic Alphabet in aid of the Spelling 
 Reform of the English Language," — re- 
 spectively. The sixth chapter of " The 
 Structural Outline of Universology" will 
 be, in addition, preparatory for the New 
 Language. These will be followed by 
 " The Introduction to Alwato," and 
 by Grammars, Vocabularies or Dictiona- 
 ries of Alwato, with Readers, and with 
 portions of the Scriptures and other 
 Standard Works translated into the New 
 Language, all of which are in various 
 stages of preparation or advancement, in 
 the Sciento-literary Laboratory of the 
 University — an entire new literature, 
 in fine, of the Universal, or Planetary 
 order. 
 
Ch. III.] INVERSE AND DIRECT. 125 
 
 when we consider it under its true and complete aspect, by 
 inserting betwixt the two opposite, contrasted, or Polar Prin- 
 ciples, their Central Principle of Connexion and of Distribu- 
 tive Order. 
 
 173. " Spirit is the Principle of Action, Force or Movement ; 
 " Matter is the Principle of Reaction, Attraction and 
 
 Passivity; and 
 
 "Mathematics is the Principle of Numerical and Geomet- 
 rical Distribution, by reason, or by the ratio-nal laws of 
 which, Spirit distributes Matter progressively, into all its 
 varieties of Form and Combination, Properties and Functions ; 
 and regulates and proportions each to each, and all to all. 
 
 174. u Wherever, therefore, we have Being or Thing, Form, 
 Property or Function, we have Spirit and Matter mathe- 
 matically distributed and co-ordinated, — 
 
 " — co-ordinated, viz., according to numerical and geome- 
 trical laws, from which their respective and relatively diversi- 
 fied aspects, and properties, and functional activities flow. 
 
 175. " Spirit acts, and Matter reacts, along a Primary 
 Axis, which connects the two opposite Poles ; and the Mathe- 
 matical and Distributive Centre of this Primary Axis, where 
 the contrasted Forces combine, originates a Transverse Axis 
 of Distributive Movement, of a Three-fold Nature : 
 
 Spirit* 
 
 Inverse or Negative.- 
 
 'Direct or Positive, 
 
 •Matter. 
 
 "First. An Inverse or Negative Movement of Differentia- 
 tion— o? that which distinguishes the different parts of a mass 
 or whole — which individualizes its constituents or elements, 
 or separates, or parts, or fractionates progressively, and which, 
 
123 CO-OKDXKATIOJS'. [Ch. HI. 
 
 pursued to its extreme, reduces everything to tae Infinitely 
 Small. 
 
 "Second. A Direct or Positive Movement of Integration, 
 or that which maintains the fundamental One-ness, Unity or 
 Whole-ness of the individualized parts, notwithstanding their 
 separation, partition or fractionating, and which, pursued 
 to its extreme, embraces All in the Infinitely Great. 
 
 " Third. A Central or Neutral Movement of Co-ordination, 
 which connects the Inverse and the Direct, or Differentiation 
 and Integration, by referring the constituent elements or parts 
 of any Unities or Wholes to some common fixed points or 
 principles ; as when we Co-ordinate lines by referring them 
 to the Triangle and Circle, and thus constitute Geometry ; — 
 or by distributing such constituents or elements, or farts into 
 progressive Scales or Series ; — as in the case of the Musical 
 Octave ; — Arithmetical and Geometrical Series ; or also as 
 exhibited in the following distributions : 
 
 Lstvebse. Neuteal. Dieect. 
 
 The Individual, The Series, Tlie Group, 
 
 Fractional Groups, Series of Groups. Integral Group. 
 
 — or by determining proportionate Numbers ; as in the case of 
 the composition of Water, the constituents of which are 8 parts 
 by weight Oxygen, and 1 part by weight Hydrogen ; in which 
 case Oxygen and Hydrogen represent the Inverse or Differen- 
 tiating Distributive Movement, Water the Direct or Integrat- 
 ing, and the ratio of 8 : 1 the Neutral Movement ; and which 
 we may exhibit thus : 
 
 Intekse. Neutral. Dieect. 
 
 Hydrogen, Oxygen, - HO. Water. 
 
 — or by establishing limits ; as in the case of the Neutral Idea 
 of Space ; or in that of Maxima and Minima, etc. ; — or also 
 by determining Geometrical arrangements ; as in the case of 
 minerals and crystals, or Symmetry of form in general. 
 And from all this it will be seen that the problems of Neutral 
 
Ce.IIL] NEUTRAL D0MAI2T. 127 
 
 Movement {Mathematics) are at once the most difficult and 
 the most important of Philosophy, and that they require our 
 utmost attention in questions which have reference to Society 
 and Industry." (1). 
 
 176. The gist of this extract is in the perception, therein so 
 clearly stated, first, That the Mathematics are a Neutral, and 
 hence an Impartial Domain, and secondly, the implication, at 
 least, that there is lying, as it were concealed, in this domain the 
 final Solution of our Philosophical and our Practical difficul- 
 ties. This intimation accepted, as I understand and intend it, 
 is a perception alike new to the Philosopher and the Scientist ; 
 for by Mathematics is here meant, not the Calculus, but the 
 Spirit of Mathematics, as a Philosophy ; — the Metaphysics 
 of Mathematics ; — the Logic of Hegel, not speculatively and 
 vaguely, but exactly and mathematically, developed; not 
 Tra^scexde^tal Philosophy under the clef 1 ; ; "but 
 Sciextic Philosophy under the clef 1 ; 2. 
 
 177. It is in this Neutral Domain of Being that the richest 
 mines of human thought are to Ibe worked hereafter. The 
 "Forces" of Hickokand Spencer are no more adequate to 
 give the final answers to the Interrogatories of the Sphynx, 
 than the Earth, Air, Fire, and Water, of the Greeks ; or, 
 than the 1 ; Theory of the Germans. The Artoid Aspect of 
 Philosophy is no more the Umpire of Truth than the jSatu- 
 rold. Tlie Impartiality and Exactitude of SCIENCE must 
 intervene in the end, to judge and to decide. The Head must 
 come to preside alike over the Heart and the Hand. 
 
 178. The allusion above to the end — as if Philosophy were 
 in some sense to attain its end, and, in so doing, come to an 
 end — furnishes an occasion for correcting a misapprehension, 
 and for making an important distinction : 
 
 The idea is entertained in some quarters, that, should the 
 real discovery be made of the Scheme and Laws of the Uni- 
 verse, such discovery would bring about the prevention of all 
 
 (1) The Fractional Family, the First Part of Spirit-Mathoniatics-Ma:ter, by Arthur Young, p. 1-4. 
 
128 OBJECTION OF CHALYBAUS. [€h. HI. 
 
 farther progress, and be in a sense, therefore, the destruction of 
 the Intellectual World. This Idea is parallel to that Eeligious 
 Paradox of Opinion : That the advent of the Millennium on 
 Earth will be synchronous with the destruction of the Material 
 World ; that is to say, of the same Earth into which the Mil- 
 lennium is to be introduced. This point in respect to the World 
 of Thought, is strongly put by Chalybaiis, as follows: "We 
 observe that every object in the economy of nature presup- 
 poses what we would term its antagonist ; the leaf on the 
 branch seems to call forth another on the opposite side, as if 
 to preserve the equilibrium. The same law manifests itself 
 also in the growth of mind and in the organic development of 
 consciousness. While progress in the formation of the whole 
 is the aim, the alteration in the individual parts is due to the 
 appearance of contraries ; for it is noticeable, that, whenever 
 any philosophical fundamental view was pronounced in a 
 decided form, it also stood forth, ipso facto and necessarily, 
 as one-sided. But immediately an opposite statement, roused 
 up by contradiction, made its appearance, and criticism 
 entered the lists on both sides of the question. But both these 
 extremes only served to call forth a third view, to add a new 
 sprout on the branch, which in turn was destined to pass 
 through the same process of development. Whether and 
 where this development shall result in that blossom, which 
 would at the same time be its termination, we feel to be an 
 inquiry to which, as yet, we cannot return a reply. Such an 
 actual perfection of consciousness, were it attained, would also 
 mark the end of the development within the reach of our 
 species ; and our globe, in its present form at least, would 
 then have also served its purpose for the general economy of 
 intelligences. Its ulterior fate would belong to a period yet 
 future in the history of the World; nor shall we hazard any 
 speculation thereon." (1). 
 
 (1) Chalybaiis, Speculative Philosophy, p. 25. 
 
Ch. III.] COMMON CENTEE OF PELXCIPLE. 123 
 
 179. So far from the kind of discovery in question being 
 " the end of the development within the reach of our species,"' 
 it will, on the contrary, he the true Beginning of All Orderly 
 and Spiritually Organized Progression. The entirety of Mental 
 Struggle and Progress previous to this discovery is first 
 Chaotic, and then Embryonic, and at best Infantoid, and such, 
 therefore, as is destined to give place to another Order of Pro- 
 gress, under the guidance ©f Known Laws, and directed to a 
 Definite End, which is the Infinite Practical Perfection of 
 Humanity, or of the Total Rational Creation. 
 
 ISO. The true Analogue of the valid Discovery of a Unitary 
 Law is not, therefore, the blossom which perishes, but some- 
 thing far more radical and elementary. It is, namely, the 
 Centre of the Circle of Being, towards which all the rays of 
 Primitive Mental Progression have been hitherto irregularly, 
 but gradually converging. 
 
 181. When this Centre is reached, Progress of that kind is 
 arrested. Every Pilgrim to this Mecca or Jerusalem then 
 turns his back upon the Caaba, or the Holy of Holies, and 
 proceeds outwards from the former object of his aspiration to 
 his Home in the Distance. That is now his point of departure, 
 which was previously the Goal in prospect. 
 
 152. So the Unitary Centre of all rational Thought and 
 Principle, when discovered, becomes, by a Total Reversal of 
 the I>irection of Progress, a Point of Departure for the New 
 and Orderly and Organized Movement of the Pea son — and of 
 the Conduct then regulated by the Reason — outwardly upon 
 every radius of the same circle, to Infinity. 
 
 153. Each of the Special Sciences, for example, has hitherto 
 been working up, blindly and tentatively, towards some Centre 
 of Common Principle, which seemed to preside, in a recondite 
 manner, over all the Sciences. This, when discovered and de- 
 monstrated, becomes the Common Bond of cdl the Sciences, or 
 the Unity of the Sciences, or the Science of the Sciences, or, in 
 a word, Uxiveesology. This initiates a new Universal and 
 
130 ORDERLY BEGINNING. [Ch. III. 
 
 Infallible Method of Deduction — from the Centre Outward — 
 in the place of the painful uncertainty of Induction — from a 
 given circumference of Observation inwardly towards an un- 
 known Centre ; — not indeed to the total exclusion of Induction, 
 but as reducing it to the secondary and less important position. 
 So far, therefore, from coming to an end of Progression by the 
 discovery of the Unity of Law in the Universe, we shall come 
 only to an end of Progression, unregulated and vacillating in 
 character, along a g^^m-radius towards the Unknown Centre, 
 and feeling its way, as it were, for the discovery of that Centre. 
 Then, by a Polar Inversion, or Terminal Change of Direction, 
 we resume Progress, with a firm step and a reliable guidance, 
 from the now Known Centre, outward upon all the Eadii of 
 the Circle, or upon any given one of them, in a career which, 
 in this outward direction, is bounded by no circumference, and, 
 is, therefore, infinite or endless. 
 
 184. In the First Drift of our Progression, from the acci- 
 dental circumference of Observation at Individual Positions 
 towards the Unknown Centre of Rational Law and Order and 
 Harmony in the Universe, we are chiefly under the reign of the 
 Instinct or Intuition. The Reason is indeed active. It is, 
 however, as a Rebel, a Dissenter, a Sceptic, a Protestant, or 
 an Investigator striving to thread the labyrinth and to regu- 
 late or to find the means of regulating the disorders of Exist- 
 ence. In this effort it becomes Inductive, that is to say, 
 broadly Observational, with the Classification of Phenomena. 
 
 185. In the new and reversed drift of Progression from the 
 Centre, although the career of Mind is outward to Infinity, it 
 will be ever consistent and regulated, because it will rest as 
 its point of departure upon a Fixed Centre of Intellectual 
 
 Unity, "by which also the Affections and the Conduct will 
 likewise be draivn into a Co-operative Harmony, and Unity of 
 the Race will thus be practically secured. 
 
 186. What Chalybaiis therefore dreads, as the end of all 
 Progress, is only its Proper and Orderly Beginning. It is the 
 
Cs. III.] ILLUSTRATION ; CIFXLE AND RADII. 131 
 
 same as with the Millenninin wliicli the more intelligent 
 Theologians explain to us as the Prospective, and at this 
 hour, the Imminent Destruction of an Old and Imperfect Dis- 
 pensation of Human Affairs, and the Replacing of it by a 
 Higher and more Perfect one. c. 1. 
 
 187. The change of the drift of Direction into the precisely 
 opposite drift of Direction, when any career has heen run to 
 its natural terminus, and the inauguration of the Return 
 Career by this total change of Drift, is the important and 
 frequently recurring Law of Universology, which has been 
 already stated, as Terminal Conversion into Opposite?. 
 (t. 83). c. 1. 
 
 188. The Mathematical or Scientoid Illustration of the Circle 
 with its Radii, descriptively introduced above in the place of 
 the Plant and its Blossom used as the illustrative metaphor, 
 by Chaiybans, is so important for the purposes for which it is 
 adduced, that I add the following Diagram, as still further 
 illustrative : 
 
 Commentary t, 180* 1. The Oneida and Wallingford Perfectionists have 
 a Scheme of Theology, derived from their founder and leader, Rev. John H. 
 Noyes, in accordance with which the Second Coming of Christ actually oc- 
 curred, according to the literal prophecy, within the time of the generation 
 living upon the Earth at the time of his Crucifixion. Christ came, according 
 to them, about the year A. D. 70, " like a thief in the night," and called away 
 into the Spirit-World the handful of True Believers, and set up his Kingdom, 
 not on Earth, but in the Spirit-Life. That was, according to them, the begin- 
 ning of the Millennium (the thousand years) the whole of which is now past. 
 They concur, however, with the general expectation of the Christian World, 
 mentioned in the Text, that Christ is note about to establish formally an : 
 nally his Kingdom upon the Earth ; and they have recently proposed as the 
 appropriate name for this new Societary Order the term Perennium (through 
 all years). The word, quite appropriate in itself for the expression of their 
 views, is unfortunate in its Adjective Pcre?mvd, which has already a well- 
 established non-technical meaning. Millennium, and Uillermu/l may very well 
 be retained in the sense t^ov have already acquired, beyond their Etymology, 
 as relating to a reign of Harmony not literally limited in Time. 
 
 Commentary f. 187 » 1. This Terminal Conversion into Oppo 
 applies, as well as to any other line or stick (t. 83), to a Radius of a Circle 
 along which we may travel inward to the Centre, and thence outward, from the 
 Centre, or vice versa. And when this occurs with reference to all the Radii of a 
 
132 
 
 INDUCTION AND DEDUCTION. 
 
 [Ch. IIL 
 
 Diagram No. 4r» 
 
 Note. — The crooked lines from the circumference to the centre denote Induc- 
 tion ; the straight lines outward from the Attained centre denote Deduction, after 
 the Unitary Law is discovered. 
 
 189. The importance of this subject will justify still another 
 illustration. The Universological Basis of Truth is no more 
 the Finality of Philosophy, and of Human activity, than the 
 discovery or invention of the Multiplication Table was the 
 Finality of Mathematics. The whole past effort of Philosophy 
 
 Circle we have a Terminal Conversion from Involution to Evolution, or 
 vice versa. It is important to familiarize the mind with this application of the 
 Principle as between the Within and the Without of Circles and Globular Ob- 
 jects and Conceptions. In the case in the Text the change is from the cautious 
 In-gathering of the Inductive Method to the Bold and Well-assured Outgoing 
 of Deduction. 
 
Ch. III.] THE MULTIPLICATION TABLE. 133 
 
 has been to find an Epitome and Regulator of all Thinking, 
 which should be to Philosophy and Science Entire, what the 
 Multiplication Table is to our particular knowledge of the 
 Combinations of Numbers— a guide to special applications 
 and a guard against errors. It is obvious, therefore, that 
 such a Discovery, while it is the end of an Incipient Career 
 employed in the search after its discovery, is the beginning 
 of the Normal and Superior Development. 
 
 190. This illustration is also good for another purpose. It 
 takes from my Personality, in propounding the Principles of 
 the new Science, the position of Arbitrary and Dogmatic 
 Authority — an Authority which would vitiate the true Sciento- 
 Philosophic point of view. If we had never had a Multiplica- 
 tion Table until now, the fortunate Discoverer of this sys- 
 tematic arrangement of the Elementary Relations of Numbers 
 might or might not prove to be the most able of mathemati- 
 cians in the application of that Table to its ulterior uses. That 
 would remain a question of fact, to be decided afterwards. 
 In the same manner, in tendering the Unitary Law of the 
 Sciences as the Science of Universology, I am placing in the 
 hands of all others, an instrument which they as well as my- 
 self can and will gladly employ. I am also teaching a Method 
 in the use of the Instrument which will in their use of it as 
 readily and severely criticize me, and correct my errors, as in 
 mine it will do the same for them and theirs. 
 
 191. Since Hegel, there has been no distinct and prominent 
 pretension, even, to the discovery of a Unifying Scheme of 
 Ideas in all the Spheres of Universal Reason. All Europe 
 was agitated by his claim, and the promise, contained in it, of 
 the Ultimate Solution. "We have seen it fail practically of a 
 full realization of the promise, and I have pointed out partially 
 already, in what precedes, the cause of the failure. His Dia- 
 lectic of Positive and Negative, while true as a Contribution 
 to the whole Truth of the Subject ; while almost Ultimate in 
 the Direction of Radical Analysis ; and while immensely im- 
 
1-34 AUTHORITY OE HICKOK. [Ch. III. 
 
 portant in itself, is still in the Non-developing and Indefinite 
 Series under the clef 1 ; ; — not in the Developing, Definite, 
 and Fructifying Series under the clef 1 ; 2. (t 176). 
 
 192. Hickok, one of the latest of the Philosophers, cau- 
 tiously and modestly disclaims the pretension of having arrived 
 at, or completed snch a discovery. We have also his author- 
 ity, as a Theologian, for the position that there is nothing 
 irreverent in the search, nor, if well founded, in the claim 
 itself. The following extract from the Introduction to his 
 work on Cosmology covers these points : 
 
 193. "Inasmuch, then, as Nature is a rational creation, the 
 Creator must have put Ms own idea into it, and the Principles 
 that determined in the making, must come out in its on-going. 
 The development of the determinations of the pure principle 
 must harmonize with, "because they have necessitated, the 
 Laws in the actual Facts ; and the study of the facts in the 
 necessary laws, and of those laws in the determinations of 
 their Eternal Principles, is the only possible method for attain- 
 ing to the Creator's idea, and thereby rising to any Science of 
 the Universe, and attaining what may be termed a Rational 
 Cosmology. It is no presumption to seek for this Divine Idea ; 
 it need have nothing of irreverence to disclose so much as may 
 be attained ; yet it will be premature, doubtless, for a long 
 time to come, to announce that such idea has been com- 
 pletely apprehended, and may be adequately stated, in any 
 Human Philosophy. So much as has been gotten and given 
 in the following pages, the careful reader will at length dis- 
 cover, and some may perhaps hereby be led to seek farther 
 and to see clearer. The process is directly on to the vindica- 
 tion of a pure Theism, and the exclusion of both Atheism and 
 Pantheism." 
 
 194. I return now to my previous affirmation, that Matter, 
 Mathematics, and Spirit cannot, except in a very generalized 
 sense, be denominated Pehstciples. I should prefer to name 
 them Factors of Being. We should not name the Bricks, the 
 
Ch. Ill ] THREE PRINCIPLES IX 0XE. 135 
 
 Mortar and the Architectural Plan, as the Three Principles of 
 Building, nor even the Materials, the Architectural Plan and 
 the Uses of the Building ; although these are certainly, three 
 generalized aspects of the whole subject. The Principles of 
 Building, in any exact or scientific sense, would all require to 
 be sought for within the mathematical Science of Architecture 
 itself. So if, in any exact or positive sense, we are to seek 
 the Principles of Universal Being as a guide to the Arts of 
 Construction, Social or otherwise, in our own hands, all of 
 these Principles must be sought within the exact Domain, 
 namely, within what Fourier denominates the Mathematical 
 or Neutral Department of Being. The two remaining Factors 
 or Departments of Being, Matter and Spirit, and even this one, 
 the Mathematics themselves, as a Factor or Department, are 
 not then, in any proper or exact sense, the Principles of Uni- 
 versal Being. They are only the joint and several subject- 
 matters or masses of materials in a Three-fold Distribution, 
 which the Principles of the Science of the Universe, to be sought 
 for and educed from the Neutral Domain, are to be called 
 upon to explicate or expound. 
 
 195. From a higher and Transcendental point of view, we 
 might then anticipate, from the prevalence of tin's number in 
 all Primary Distributions of the Unity of Being, that there 
 should be Three Primordial and Fundamental Prixciples 
 of the Science of Being, as exact as the Principles of any Sci- 
 ence, and derivable wholly from within the Exact Domain of 
 Being here named Mathematical ; and also that these Prin- 
 ciples should be so combined and related that they should be, 
 in another sense, one single Principle. 
 
 196. We are reminded in this manner of the Trinity in Unity 
 of the Theology of the Great Body of tli'e Christian Church, 
 and at the same time of the Unitarian Protest, which reverts 
 to the absolute Monotheism of Mahometanism, the Unitive 
 Branch of the Hebraic Monotheism, and so affirms the Unitive 
 Aspect of the Idea, in its abstract isolation. All that ispredi- 
 
136 UNIVERSAL SCIENTIFIC DEDUCTION. Ch. III. 
 
 cated, in these diverse utterances of Faith, of the Inherent 
 Constitution of the Being of God, will find itself completely 
 illustrated and reconciled by the Scientific Laws of the In- 
 herent Constitution of the Universe. 
 
 197. These Three Principles of Science exist, and are coming 
 to Ibe recognized empirically in the Scientific World. They 
 are what Young, in the extract above made, denominates, 1. 
 Differentiation ; 2. Integration ; 3. Co-ordination. This is the 
 Logical Order. In the Natural Order, the relative positions 
 of the first two are reversed, and the Trigrade Series then 
 stands as follows : 1. Integration (or the Primitive Wholeness) ; 
 2. Differentiation ; 3. Co-ordination. Differentiation and In- 
 tegration are the bases of the Philosophy of Spencer. He in 
 the first instance propounded Differentiation as the single and 
 sufficient Law of Development, but with the outworking of his 
 own scheme he incurred the counterworking of the opposite 
 Principle : Integration. 
 
 198. These three Principles are stated with approximate 
 accuracy by Mr. Young, but this whole Trio of Principles, now 
 struggling for recognition, as Transitional from Philosophy to 
 Science, has been hitherto only half discovered, even as Induc- 
 tive Principles, or Generalizations of the Facts of Universal 
 Being, Still less have they been demonstrated as the Inher- 
 ent and Necessary Principles of all Being, and hence 
 as the secure Basis of a Universal Deduction of all the Facts 
 of Existence (t. 321). Without this no Universal Scientific 
 Principles can be said, in the higher or proper sense of Tran- 
 scendental or Pure Science, to have been discovered at all. 
 To effect this Demonstration, and so to inaugurate the Reign 
 of Universal Scientific Deduction, is the purpose of the present 
 work ; and to accomplish it will be to found the new Science 
 of Universology. a. 1-12. 
 
 Annotation t. 198. 1. "Facts by their Maker; and in knowing only- 
 are things made — res gestae, facta. They the Facts, there is no capability for 
 have the nature that is given to them knowing why their nature is thus and 
 
Cn. Ill] 
 
 DEMONSTRATION BY COITTE. 
 
 137 
 
 199. We are carried forward already to the expectation that 
 the Universal Scientific Principles of Being are to be found 
 in some connection with Mathematics ; and also, to the apriori 
 probability, from the prevalence of that Number in all the 
 great Killing Distributions, that these Principles will be, in 
 some leading sense at least, Three in Number ; but as yet we 
 have secured no rational grounds for these beliefs. We may 
 be told, or may perceive, that the Facts are so, but we have 
 no knowledge of ichy they are so. 
 
 200. Comte has furnished the Eational Basis for the first of 
 these Beliefs — namely : that the Fundamental Principles of 
 all Science are to be sought in the Mathematics— hy establish- 
 
 not otherwise. The Maker has so con- 
 stituted the Fact, but in our ignorance 
 of what determined Him in the making 
 we can only find in experience that the 
 iact is, and can by no means say uliy 
 
 '2. " Principled are truths prior to all 
 facts, or makings, and are themselves 
 unmade. They stand in immutable and 
 rnal necessity, and while they condi- 
 tion all power, can themselves be con- 
 ditioned by no power. Even Omnipotence 
 can be wise and righteous, only as deter- 
 mined by immutable principles. The 
 insight of the reasou may of;en detect, in 
 fact, the principle which determined 
 nature of the fact, and in the light 
 of such principle we can say why the fact 
 is, and not merely that it is. 
 
 3. " The perception of the sense gives 
 facts; the insight of the reason gives 
 principles. The use of facts may lead the 
 mind up from particular to general judg- 
 ments whereby we may classify all the 
 attainments of sense, and secure an in- 
 telligible order of experience ; the use of 
 principles may guide the mind to inter- 
 and explain facts, and raise its 
 u-ledge from that of a logical erpe- 
 1 phUosoi . \; t facts 
 
 alone, no matter how logically classified, 
 but facts expounded by principles, con- 
 stitute philosophy." (1). 
 
 4. "Conviction from testimony is Faith ; 
 Experience in Consciousness is Knowl- 
 edge ; and the facts in experience car- 
 ried back to a Law which binds them 
 together in Systematic Unity is Science. 
 When this Law is found by bringing 
 many conspiring facts together, and as- 
 sumed to be universal, because it ex- 
 pounds and combines them so far as ap- 
 plied, it is Inductive or Empirical Sci- 
 ence. When the Law is determined from 
 a Necessary Principle, and thus in the 
 Principle it is beforehand seen what the 
 Law, and therein also, what the Facts 
 must be, it is Transcendental or Rational 
 Science. 
 
 5. "The Principle' must be an Ulti- 
 mate Truth, which in the insight of the 
 reason is given as having in itself Ne- 
 cessity and Universality and which ccn- 
 sequently is not conditioned by Poucr, 
 It must, itself, condition all Power. 
 It is thus no Fhet, or thing made, but an 
 Eternal Truth which in the reason deter- 
 mines how things must be made. Thus 
 no three points can be made, which must 
 not be in one plane ; and no cone can be 
 
 (1) Hickok's Rational Cosmology, Introduction, p. 13. 
 
138 THE SAME CAKKIED OK". [Ck. III. 
 
 ing the fact that the Mathematics are the Basis or Fundamen- 
 tum of the Pyramid of the Sciences, in virtue of their greater 
 Simplicity and Generality ; properties which constitute the 
 Elementary Character of this, as of other Elementary, Domains. 
 He failed, however, to draw from this demonstration, the con- 
 sequence which I am here educing from it ; namely, that it is 
 in this Elementary Domain of Science, that the First Prin- 
 ciples of all Science must be sought, c. 1-5. 
 
 201. For establishing the Second of these Beliefs, namely : 
 that the Fundamental Principles of all Science, and corres- 
 pondentially, of Being itself, as the Subject-Matter of Science, 
 must be Three in Number ', — we have only to pursue the same 
 
 Commentary t. 200. 1. "M. Comte classes the sciences in an ascending 
 series, according to the degree of complexity of their phenomena : so that each 
 science depends on the truths of all those which precede it, with the addition 
 of peculiar truths of its own. 
 
 2. " Thus, the truths o/numbee are true of all things, and depend only on their 
 own laws ; the Science, therefore, of Number, consisting of Arithmetic and 
 Algebra, may be studied without reference to any other science. The truths of 
 Geometry presuppose the laws of number, and a more special class of laws 
 peculiar to extended bodies, but require no others : Geometry, therefore, can 
 be studied independently of all sciences, except that of number. Rational 
 mechanics presupposes, and depends on, the laws of number and those of ex- 
 tension, and along with them another set of laws, those of Equilibrium and 
 Motion. The truths of Algebra and Geometry nowise depend on these last, 
 and would have been true, if these had happened to be the reverse of what we 
 
 made, which must not with its diameter, carry the Principle through the Process, 
 
 on all sides through its base and surface, you can never determine that you have 
 
 be a right-angled triangle. With such made an Exact Cone. In this perfect 
 
 Principle as an ultimate truth in posses- scheme for the fact vre have beforehand 
 
 sion, it must further be competent to a complete Idea of the fact. But so far, 
 
 carry its determinations all through the this is only a science of the possible, and 
 
 process that is to be passed in the mak- not yet a science of any reality. Perhaps 
 
 ing, and thus beforehand to see how the there is no actual maker, or no existing 
 
 Principle is a perfect scheme for the material, that shall secure such a fact 
 
 Fact ; as in the cone, it is competent to really to be. The animal could not make 
 
 see that a right-angled triangle revolving the exact cone, if he had the material, 
 
 about one of its sides containing the and the rational man could not make it, 
 
 right angle, is a perfect scheme for its if he had no other than fluid materials, 
 
 making. The Universal Principle goes 6. " Some really existing fact must be 
 
 through, and determines every part of given in which we can find a Law run- 
 
 the process, and, except as you can so ning all through it, and which gives 
 
Ch. III.] ELE3IEXTARY CHARACTER OF NUMBER. 139 
 
 Method of Reasoning, which places the Mathematics at the 
 bottom of the Pyramid, — downward to the Simplest Elements 
 of Thoughts and Things. If mere Number is the Simplest, 
 most General, and hence the most Elementary of the Domains 
 of Thought and Being, we have next to inquire what is most 
 Simple, most General, and most Elementary within this whole 
 Domain of Number. Here the Numbers One (1), Two (2), 
 Three (3), the beginnings of the Numerical Series — or of all 
 Count — answer to our call, and appear as the First Heads or 
 Principles [Lat. Pri?i-clps, (Nom. Princeps, Gen. Prin-cip-is 
 = Prim-Qxv-Is) for Prima Capita, First Heads] of the 
 whole Positive Numerical Domain. It is here that the 
 
 find them : but the phenomena of equilibrium and motion cannot be under- 
 stood, nor even stated, without assuming the laws of number and extension, 
 such as they actually are. The phenomena of Astronomy depend on these 
 three classes of laws, and on the law of gravitation besides ; which last has no 
 influence on the truths of number, geometry, or mechanics. Physics (badly 
 named in common English parlance Natural Philosophy) presupposes the three 
 mathematical sciences and also Astronomy ; since all terrestrial phenomena are 
 affected by influences derived from the motions of the eartli and of the heavenly 
 bodies. Chemical phenomena depend (besides their own laws) on all the pre- 
 ceding, those of physics among the rest, especially on the laws of heat and 
 electricity ; physiological phenomena, on the laws of physics and chemistry, 
 
 exact relationship to, and is an informing if we can take the Law, and find it to be 
 
 bend for, all the parts, and which ex- in complete accordance with the Idea 
 
 pounds the being and working of the which has been determined by an Eter- 
 
 whole thing, and in that law we shall nal Principle, then have we a Science for 
 
 have a Science of the thing. If the Law, the Law, as well as for the fact in the 
 
 however, be only hypothetical, viz., that Law, and such becomes a transcendental 
 
 which would expound the thing if we or rational science of a reality. Wo 
 
 knew the Law itself were true, or which know both that the fact is, and how it is. 
 
 we assume to be true and universal, be- The reality has a Law determined in an 
 
 cause it serves so well to the extent that Eternal principle ; and thus both Law 
 
 we can apply it, then is the science of and Idea come together in exact corres- 
 
 that fact only inductive or empirical; pondence. The only valid criterion for 
 
 viz., good or valid so far as the induction true science is, then, this- determined cor- 
 
 of particular experiences has gone. But respondence of Idea and Laic. (1). 
 
 (1) By the "determined Idea 1 ' is meant the Transcendental Law, or the Law as it is in the Pure 
 Reason. By Law is here meant Law in the lower sense as revealed in the Fact. Would it not be the 
 better statement then, that the only valid criterion for true Science is the correspondence or coincidence 
 of the Transcendental Law with the Empirical Law. or of the Ilicrhor with the Lower Law, or of De- 
 duction with Induction? For the use of the term "determined idea" sec end of this extract, (a- 9.) 
 
140 NUMBEB THE FOUNTAIN OF SCIENCE. [Ch. Ill, 
 
 child "begins to acquire Science in the pure and exact mean- 
 ing of the term, and it is with these lumbers, or with the 
 recognition of the Spirit or Meaning of these JNnnibers, enlarged 
 into the Universal Principles of all Being, that the Thinking 
 World will pass from its infancy — the Stage of mere-Gbserva- 
 tion-and-vague-Speculation — to an Exact Comprehension of 
 the Universe. It is at these Simple Beginnings that the Scien- 
 tific World, imitating the progress of the child, mnst make its 
 commencement of the New and Exact and All-Embracing, or 
 Universal Scientific Career. " Unless ye become as little chil- 
 dren, ye can in no wise enter into the Kingdom of Heaven." 
 
 and their own laws in addition. The phenomena of human society obey laws 
 of their own, but do not depend solely upon these: they depend upon all the 
 laws of organic and animal life, together with those of unorganic nature, these 
 last influencing society not only through their influence on life, but by deter- 
 mining the physical conditions under which society has to be carried on. 
 ' Chacun de ces degres successifs exige cles inductions qui lui sont propres ; 
 mais elles ne peuvent jamais devenir systematiques que sous 1'impulsion deduc- 
 tive resultee de tous les ordres moins compliques.' (1). 
 
 3. " Thus arranged by M. Comte in a series, of which each term represents 
 an advance in speciality beyond the term preceding it, and (what necessarily 
 accompanies increased speciality) an increase of complexity — a set of pheno- 
 mena determined by a more numerous combination of laws; the sciences stand 
 in the following order: 1st, Mathematics ; its three branches following one 
 another on the same principle, Number, Geometry, Mechanics. 2nd, Astronomy. 
 3d, Physics. 4th, Chemistry. 5th, Biology. 6th, Sociology, or the Social 
 
 7. " It will make no difference which of the steam-engine first had the Idea, 
 
 is first found, the Law or the Idea. The the observer first had the Law, but, both 
 
 fact taken will ordinarily lead to the came to have Idea and Law in known 
 
 Law, and the study of the Law in the correspondence. 
 
 light of reason will bring cut the Idea, 8. " The appearance in consciousness 
 and thus the science will be learned, or may be termed knowledge ; but it is 
 the Idea may be first attained in the only the philosophical interpretation of 
 reason, and the fact made from it, and the process by which this knowledge or 
 this put as law into the fact, and thus appearance in consciousness is attained, 
 the science will be created. But whether that can properly be termed Science. 
 as creator or learner, in each case the And, moreover, since it is not from ex- 
 Idea in the reason, and the Law in the perience that we seek to attain our sub- 
 fact, are both attained, and found to be jective idea— which could only attain to 
 in complete accordance. The Inventor the affirmation that so our form of cognU 
 
 (1) " Systomc de Politique Positive." ii. 86. 
 
Cn. III.] ODD-, AXD EVEN-NUMBER SEEIE3. 141 
 
 202. The Number Oxe (1) is the Head of the 0,1.1 -Number 
 Series of the Cardinal Numbers ; the Number T\v of the 
 
 Even-Number Series ; and the Number ThPwEE (3) of the In- 
 tegrated or Composite, or Reconciliative Series. Conjointly 
 they are, therefore, the Heads and Representatives, or, other- 
 wise, the Joint-Head-and-Representative, of the Cardinal or 
 Chief Series of Numeration— the Grand Domain of Abstract 
 Mathematical Science. 
 
 In a more general sense the Number Oxe (1) represents 
 itself alone, as the Simple Absolute Unit. The Number Two 
 (2) is then representative of all Plurality, or the Spirit of Plu- 
 rality, which is Pluralism. This is in turn all Variety or 
 
 Science, the phenomena of which depend on, and cannot be understood with- 
 out, the principal truths of all the other sciences." [Ethics was subsequently- 
 added as a 7th.] " The subject-matter and contents of these various sciences 
 are obvious of themselves, with the exception of Physics, which is a group of 
 sciences rather than a single science, and is again divided by M. Comte into 
 five departments: Barology, or the science of weight ; Thermo] ogy, or that of 
 heat ; AcousHcs, Optics, and Electrology. These he attempts to arrange on the 
 same principle of increasing speciality and complexity, but they hardly admit 
 of such a scale, and M. Comte's mode of placing them varied at different periods. 
 All the five being essentially independent of one another, he attached little im- 
 portance to their order, except that barology ought to come first, as the connect- 
 ing link with astronomy, and electrology last, as the transition to chemistry. 
 
 4. " If the best classification is that which is grounded on the properties 
 most important for our purposes, this classification will stand the rest. By 
 
 tion is ; or, that so in future it must he, transcends all experience, and in that 
 on the hypothetical assumption that all pure region intelligently and demon- 
 experience must be uniform ; and in this strably possess ourselves of the condition- 
 way merely an inductive Science, which ing idea, determinative of how a knowl- 
 is incompetent to exclude skepticism edge in the sense, and in the understand- 
 frora its very foundation — but we seek ing, and in the reason, respectively, is 
 this subjective idea as transcendental, possible to be, and, therefore, if such 
 and conOiti >nal for any experience in knowledge ever actually is, how it 
 knowing, and such as that according to must be. 
 
 it only is the procesa of intellectual 9. "But, further, inasmuch as snch 
 
 agency at all possible, and thereby at- subjective idea is but a mere void 
 
 taining to a rational science which may thought, and only determinative of how 
 
 expel all skepticism from both founda- it is possible a knowledge may be in 
 
 tion and superstructure ; it becomes ne- either one of the faculties of the p.-n^, 
 
 cessary that we attain to a position which the un Q> it 
 
143 rxi- variety. [Ch. m. 
 
 Difference whatsoever. The dumber Theee (3) then repre- 
 sents the Higher Uxity of the Primitive Absolute Unity— 
 represented t>y One (1) — with the Variety or Difference — 
 represented by Two (2). In other words, One (1) is the Type 
 of Simple Unity ; Two (2), the Type of Variety ; and Three 
 (3), the Type of the new and compound Unity of the Simple 
 Unity with the Variety, This is that Ixeexite Uzstty in 
 Variety, and Variety in Unity, which, it will be demon- 
 strated, is the Positive Type 0/ every Existence and Move- 
 ment whatsoever from the least to the greatest For this 
 last, and Composite Idea, I have adopted the new technical 
 expression Uxi- Variety. This subtle Complexity is what 
 
 placing the sciences in the order of the complexity of their subject-matter, it 
 presents them in the order of their difficulty. Each science proposes to itself 
 a more arduous inquiry than those which precede it in the series : it is there- 
 fore likely to "be susceptible, even finally, of a less degree of perfection, and will 
 certainly arrive later at the degree attainable by it. In addition to this, each 
 science, to establish its own truths, needs those of all the sciences anterior to it. 
 The only means, for example, by which the physiological laws of life could have 
 been ascertained, was by distinguishing, among the multifarious and compli- 
 cated facts of life, the portion which physical and chemical laws cannot account 
 for. Only by thus isolating the effects of the peculiar organic laws, did it 
 become possible to discover what these are. It follows that the order in which 
 the sciences succeed one another in the series, cannot but be, in the main, the 
 historical order of their development ; and is the only order in which they can 
 rationally be studied. For this last there is an additional reason : since the 
 
 becomes necessary that we go farther, in making a number of suppositions or 
 
 in the case of each, and attain, in the guesses as to the nature of the law to be 
 
 actual facts of such different kinds of discovered, and adopting the one which 
 
 cognitions, a manifest law running agrees with the facts. The law thus 
 
 through the facts, and binding them up adopted is usually further verified by 
 
 in systematic order ; and then also deter- making deductions from it, and testing 
 
 mine that this law in the facts, i3 the these by experiment ; if the result is not 
 
 exact correlative of that determined idea what was anticipated, the expression of 
 
 which it had already been found must the law is modified, perhaps many times 
 
 regulate all possible experience in know- in succession, until all the inferences 
 
 ing." (1). from it are found in accordance with the 
 
 10. " Tlie Inductive Process is that by facts of experience. 
 
 which a general law is Inferred from 11. "Deduction, which is the inverse 
 
 particular facts. This consists generally of Induction, consists in "reasoning down- 
 
 / (1) Hickok's Rational Psychology, pp. 71-76. 
 
Cn. III.] FIRST LAW OF UNIVERSAL BEING. 145 
 
 one of the German Metaphysicians, Herbart, has shrewdly 
 perceived to be the ultimate Law of Being, and what he has 
 called with great propriety, despite the paradox — struggling 
 with the difficulty of expression — the Identity of the Iden- 
 tity with the Non-Identity. 
 
 203. From these Three Primitive Numbers are then derived 
 the Three Primitive Laws or Fundamental Principles of 
 Universology, which may now be formally introduced and 
 defined as follows : 
 
 1. The First Law of Universal Being (in the Natural 
 Order of Precedence) has relation to the Number One (1), and 
 may be regarded as the Spirit of One ; whence it is denomi- 
 
 more special and complete sciences require not only the truths of the simpler 
 and more general ones, but still more, their methods. The scientific intellect, 
 both in the individual and in the race, must learn in the more elementary 
 studies that art of investigation and those causes of proof which are to be put in 
 practice in the more elevated. No intellect is properly qualified for the higher 
 part of the scale, without due practice in the lower. 
 
 5. " Mr. Herbert Spencer, in his essay entitled " The Genesis of Sciences," 
 and more recently in a pamphlet on " The Classification of the Sciences," has 
 criticized and condemned M. Comte's classification, and proposed a more ela- 
 borate one of his own ; and M. Littre, in his valuable biographical and philo- 
 sophical work on M. Comte (' Auguste Comte et la Philosophic Positive ') has 
 at some length criticized the criticism. Mr. Spencer is one of the small number 
 of persons who, by the solidity and encyclopedical character of their knowl- 
 
 wards from a law which has been estab- on the contrary, a derivation of truth, 
 
 lished by induction, to a system of new not from laws established by Induction 
 
 facts. In this process the strict logic of as commonly understood (although thi* 
 
 mathematics is employed, the laws fur- is Deduction in the lower sense), but a 
 
 nished by induction standing in the place deduction of truth from laws discovered 
 
 of axioms. Thus all the facts relative to as of inherent and universal necessity ; 
 
 the movements of the heavenly bodies hence from laws wrought out of the pure 
 
 have been derived by mathematical rationality, with no other facts neces- 
 
 reasoning from the laws of motion and sarily involved than the facts within the 
 
 universal gravitation." (1) consciousness itself. These are the TTn- 
 
 12. The above definition of Deduction made Principles spoken of by Hickok. 
 
 exhibits it as it is ordinarily understood When these are discovered and rationally 
 
 and admitted in the Scientific world — as demonstrated, a revolution occurs, and 
 
 the hand-maid of Induction. Deduction, Deduction asSumes legitimately and in 
 
 in the higher Universological sense, is respect to Positive Science itself, the 
 
 (1) rrof. Henry— Smithsonian Eep. 1S3G, p. ISO. 
 
144 SECOND LAW OF UNIVERSAL BEING. [Ch. III. 
 
 nated UNISM, from tlie Latin Unus, One. It ramifies, or 
 permeates, constitutively, all Thought, all Existence 
 and all Movement ; and is one of the TWO organizing 
 Forces, or Factors, or Principles of all Things in the Uni- 
 verse of Matter and Mind. 
 
 2. The Second Law of Universal Being (in the Natural 
 Order) has a similar relation to the Number Two (2), and may 
 be regarded as the Spirit of Two ; whence it is denominated 
 DUISM, from the Latin Duo, Two. It likewise ramifies, or 
 permeates, constitutively, all Thought, all Existence and 
 all Movement ; and is the remaining one of the TWO 
 Antagonistic hut Co-operative organizing Forces, or Factors, 
 
 edge, and their power of co-ordination and concatenation, may claim to be the 
 peers of M. Comte, and entitled to a vote in the estimation of him. But after 
 giving to his animadversions the respectful attention due to all that comes from 
 Mr. Spencer, we cannot find that ho has made out any case. It is always easy 
 to find fault with a classification. There are a hundred possible ways of ar- 
 ranging any set of objects, and something may almost always be said against the 
 best, and in favor of the worst of them. But the merits of a classification de- 
 pend on '.the purposes to which it is instrumental. We have shown the pur- 
 poses for which M. Comte's classification is intended. Mr. Spencer has not 
 shown that it is ill-adapted to those purposes ; and we cannot perceive that 
 his own answers any ends equally important." (1). (c. 1, t. 270). 
 
 higher rank as compared with Induction ; tion, the Process of which is also called 
 
 and that minor Deduction, which is now Analysis. Principles are then applied 
 
 the servant of Induction, will then be Deductively, and this Process is also 
 
 recognized as the sub-dominance or called Synthesis. But a Premature Syn- 
 
 rninor presence merely of the superior thesis, or rather a long succession of 
 
 principle within the inforior domain. Premature Syntheses, is sure to be at- 
 
 The whole ground is covered, however, tempted before the Process of Analysis 
 
 by the use oi the more incisive term, is absolutely completed. The Generaliza- 
 
 Analysis, instead of Induction ; for the tions so effected are Observational 
 
 highest necessary laws are, equally with Generalizations ; are necessarily im- 
 
 empirical laws, discovered in the facts perfect and partially erroneous ; and 
 
 and arrived at by Analysis. It is then, hence tend to bring Deduction as a 
 
 however, the Analysis of what must be in Method into disrepute. Analytical 
 
 the nature of things, and not merely of Generalizations are, on the contrary, 
 
 what is, and of what is known by the such as result from the radical and 
 
 observation of phenomena. exhaustive preliminary application of 
 
 13. Principles are discovered by Indue- Analysis, [Ultra-Inductive Method], and 
 
 (1) Article on Philosophy of Auguste Comto, by J. Stuart Mill. Westminster Review, Aiml, 18G5. 
 
Th. in.] THIRD LAW OF UNIVERSAL BEIXG. 145 
 
 or Principles of all Things in the Universe of Matter or 
 
 Jflnd. 
 
 3. The Third Law of Universal Being has relation to 
 the JSTimiber Three (3), and may be regarded as the Spirit of 
 Three ; whence it is denominated THEISM, or TRLSTISM, 
 from the Latin Tres, Three. It is either the Conjoint, and 
 Blended, and Absolute, Ground, which yields tUSTISM and 
 DUISM by Analysis ; or otherwise viewed, it is the Product 
 of the Synthesis of those two Factors, which are inherently 
 and inexpugnably united in it. THEISM — repeated in a 
 higher sense as Tre-Unism or Tri-Unism — or these two collec- 
 tively as Trinism, — is therefore identical with Heal Being 
 
 Commentary, f. 2 OS. 1. Unibm and Duis.m are the only Abstract and 
 Analytical Principles of Being — Pelxciples in the Transcendental sense of 
 the term — the Absolute Rational Prime Elements of Being. Trcisin and Tri- 
 unism, or, collectively, Thesis:*!, are Principles in an opposite and Concrete 
 sense, as Aggregate Estimates or Generalizations of Being ; hence Actual or 
 Practical Prime Elements — Starting-Points in the Natural Order of Observa- 
 tional Investigation merely. For this latter variety of principles the. termi- 
 nation -isma is more specifically technical. The Three Principles of Uni- 
 versology are therefore strictly, 1. Unism, 2. Duism, and 3. TnrxiSiiA. 
 
 Such alone therefore as can found the Causes, and evolves from them Pbinci- 
 
 Uitimate, Legitimate, and truly Scientific ples, consequently evolves Universals 
 
 System of Deduction, (t.321). from the Experience of Singulars ; In- 
 
 14. The following admirable definitions terior things from the Exterior ; Simples 
 
 of Analysis and Synthesis in these from Compounds ; in a word, the Prior 
 
 senses, are given by Swedenborg : " There from a Posterior. Thus Analysis as a 
 
 are two usually received ways or Methods method of proceeding is the Inverse of 
 
 for discovering Truths ■ the Synthetic Synthesis." (1). 
 
 and the Analytic. The Synthetic com- 15. Premature Synthesis, [Deduction}, 
 
 mences from Principles and Causes, and the Anticipatory Method, is for Method, 
 
 passes therefrom to Phenomena and or Procedure, what Synstasis is in respect 
 
 Effects , thus proceeding from the Prior to Existence. The Parallelism is shown 
 
 to the Posterior; from Simple to Com- in the following Tablo : 
 pounds ; from Superior to Inferior , from 
 Interior to Exterior ; or, what amounts 
 
 to the same thing, from the Universal to Existence— static. Method— Moti 
 
 Singulars, and consequently to Expe- 3. Synthesis 3. Synthesis,— Deductive JfetJwd. 
 
 rienees confirming prior things. The o akambm 2 Analysis. -/»«.-. iod. 
 
 Analytical Method, on the other hand, L synstasis l Pbekatob Synth. -sis,-.in«- 
 rises from Phenomena and Effects to (t. 211). eipatory Mett 
 
 T^BLE 1. 
 
 (1) The Animal Kingdom, by Emanuel Swedenborg, — Prologue, p. 3. 
 
146 
 
 order and eegulaeitt of structure. 
 
 [Ch. III. 
 
 or Concrete Existence itself. Hence it is rather, strictly 
 speaking, the simple fact of Being, than a Law in that Ab- 
 stract Sense, in which the term is applicable to Unism and 
 Duism. In its lowest form it is the Apex of the Conjunction 
 of the two underlying abstract Laws or Principles — and con- 
 trariwise, it is, then, the germinating point or primary cell of 
 all the compound forms of Existence — or, in other words still, 
 it is the Source of all actual Evolution above it, in the Con- 
 crete or Eeal World, (c. 1). 
 
 204. From these Three Laws or Principles, the whole Uni- 
 verse is wrought out, by their successive repetitions in new 
 forms of manifestation, . in infinite variety, but in Seeial 
 Order, and teaceable Regularity oe Structure from the 
 Lowest to the Highest Domain ; from the Basis of the Scientific 
 Pyramid in the Abstract Mathematics, up to its Culminating 
 Point in Theology, or the Science of God. a. 1-20. 
 
 Annotation t. 204. 1. The Doc- 
 trine of Uktsm, Dtjism and Trixism, as 
 the Three Fundamental and Primordial 
 Principles of All Things, along with the 
 Science of Universology resulting there- 
 from, is no other than the re-discovery, 
 and the carrying out — at the top and 
 height of Modern Philosophy and Sci- 
 ence — of the Philosophical Principles 
 striven for, and indeed discovered, so far 
 as discovery was compatible with the 
 general development of that day, by 
 Pythagoras, twenty-four hundred years 
 ago. 
 
 2. The following extended account of 
 the Pythagorean Philosophy of Num- 
 bers is extracted from Prof. Ferrier's 
 Lectures on Greek Philosophy. It is 
 expanded, perhaps, somewhat, by the 
 genius of Ferrier, and so made even more 
 approximate to the bases of Universol- 
 ogy. It will throw much light on the 
 subject, and will save explanations which 
 I should otherwise be required to add. 
 I shall, however, precede this account by 
 other condensed extracts from this work 
 
 of an acute thinker, upon the General 
 Purposes of Philosophy and the Nature 
 of Truth, as these preliminary extracts 
 will contribute to the better understand- 
 ing of the special subject. 
 
 3. "Philosophy is the pursuit of 
 Truth. 
 
 " This is the first and simplest, and 
 vaguest conception and definition of 
 Philosophy which we can form. This 
 definition calls for some explanation as 
 to what we mean by Truth. 
 
 " What then do we mean by Truth ? 
 
 "I refer to the distinction of Truth 
 into Relative and Absolute. First of 
 Truth as Relative. A Relative Truth is 
 a truth which is true for one mind, or 
 for one order or kind of minds, but which 
 is not or may not be true for another mind 
 or kind of minds. All Sensible Truth" 
 [truth of Observation, whether by the 
 External or the Internal Senses, or, in 
 other phrase, by Experience] " is or may 
 be of this character. 
 
 4. " If our eyes were constructed like 
 microscopes the world would present to 
 
Cn. Ill] 
 
 TEIPLICITY IN UNITY. 
 
 147 
 
 205. Tiiis Congeries of Universal Principles, or of Principles 
 governing throughout the Total Universe of Matter, and Mind, 
 and Movement, institutes a true and legitimate Deduct Ice 
 Method for all future Scientific Investigation, count erparting 
 and co-operating with, while also rectifying and governing, 
 the Baconian Method. As Laws or Principles, they have an 
 equal exactitude, an immeasurably wider significance, and a 
 correspondingly higher Scientific value, than Newton's Law 
 of Gravitation, the Three Laws of Kepler, or any other of the 
 Laws of a limited application heretofore discovered in the 
 Sciences. 
 
 208. In their Tri-Unismal Aspect they may be regarded as One 
 Laic, the Unitary or Serial Law of all Science : which 
 distributes all the Departments of Being in the Universe, all 
 
 us an aspect very different from that it 
 now wears ; if they were formed like 
 telescopes, the spectacle of the starry 
 heavens would be wonderfully changed. 
 If the Sensibility of our retina were 
 either increased or diminished, the whole 
 order of colors would undergo a corres- 
 ponding variation. So, too, in regard to 
 sounds and tastes : alter the organism 
 on which these depend, and what was 
 once true in regard to them would be 
 true no longer ; the thunder might sound 
 softer than the zephyr's sigh, or the 
 lover's lute might be more appalling 
 than the cannon's roar. So, too, in 
 regard to touch : if our touch were strong 
 and swift as the lightning's stroke, the 
 most solid matter would be less palpable 
 than the air. So purely Relative" [Indi- 
 vidual or Particular] " is the truth of all 
 our St nsible impressions" [External or 
 Internal] " truths merely in relation to 
 us, and to beings constituted like us, but 
 not necemarUy truths to other orders of 
 intelligence. 
 
 5. "Secondly, of truth as Absolute. 
 Absolute Truth is truth which is true for 
 all minds, for all orders of intelligence ; 
 
 not truth placed altogether out of rela- 
 tion to intelligence, for that would be 
 equivalent to saying that the highest 
 truth could not be apprehended by the 
 most perfect intelligence, not even by 
 omniscience. 
 
 6. " Relative Truth is truth which ex- 
 ists only for some, but not necessarily for 
 all minds ; while Absolute Truth is that 
 which exists necessarily for all minds. 
 We shall find hereafter that this dis- 
 tinction is of great service to us in lead- 
 ing us to understand the grounds upon 
 which philosophers generally have set so 
 little store on the truth of our mere sen- 
 sible impressions. No philosopher ever 
 denies that the intimations of the senses 
 are" [or may be] " relatively true, or that 
 we should place complete confidence in 
 them as presentations relatively true. 
 But many have denied that these intima- 
 tions were abscfateily true, were valid of 
 necessity for all Minds. The grounds, 
 however, on which these philosophers 
 have proceeded have been frequently 
 mistaken. Hence many perplexities have 
 arisen, and hence speculative thought 
 has been often unjustly charged with 
 
us 
 
 SPIEIT OF HEAD LUMBERS. 
 
 [CH. m. 
 
 the Special Sciences relating to such Departments of Being, and 
 all the Items, Details and Particulars, Things, Aspects, Facts 
 and Phenomena, within each Department and Science, down 
 to the minutest shade of their discriminations from each other. 
 
 More simply defined — 
 tnSTISM IS THE SPIRIT OF the Number OISTE ; 
 DUISM is the SPIEIT of the Number TWO ; and 
 THEISM is the SPIRIT of the Number THREE. 
 
 Tri-unism is then the congeriated Unity of these three Prin- 
 ciples, in their back-lying and mystical identity, — or, when 
 functionating as One. Trinism is the indifferent or collective 
 expression for Treism and Tri-unism. 
 
 207. In a still more condensed way, this entire Congeries of 
 Principles, with the Science and the Philosophy to flow from 
 
 inculcating absurdities, which existed 
 nowhere but in the misapprehension of 
 its accusers." (1). 
 
 7. " The Attainment of Absolute Truth, 
 as truth as it exists for all intellect, is 
 the principal, though not the exclusive 
 aim of Philosophy." " This is the point 
 at which all the higher metaphysicians 
 of every age and of every nation have 
 aimed, and at which it is their duty to 
 aim (however far short of the mark their 
 efforts may be doomed to fall), if they 
 would be true to their vocation." (1). 
 
 8. " Here is" [then] " where the distinc- 
 tion lies : Relative Truth is truth which 
 comes to us by virtue of our Particular 
 nature as human intelligences ; Absolute 
 Truth is truth which comes to us in 
 virtue of our common nature, as Intelli- 
 gences simply, what is here looked to 
 being merely the circumstance that we 
 are intelligences at all, and not the cir- 
 cumstance that we are this or that par- 
 ticular kind or order of intelligence. 
 Let us suppose a number of intelligences 
 
 divided into different kinds, into various 
 orders and degrees ; you will observe 
 that, by the ordinary Logical doctrine, 
 each of these kinds must embrace some- 
 thing Peculiar to itself, and also some- 
 thing common to the whole number, 
 however numerous the classes of intelli- 
 gences may be. Now, what I want 
 to impress on you is this : that each 
 of these kinds of intelligence will know 
 and apprehend partly in conformity 
 with the Peculiar endowment of which 
 I have spoken, and partly also in con- 
 formity with the Common endowment 
 of which I have spoken. And what it 
 apprehends in conformity with its Pecu- 
 liar capacity is Relative Truth ; what it 
 appreheDds in conformity with its Com- 
 mon capacity is Absolute Truth. This 
 Analysis of the mind into a Common 
 Capacity and a Peculiar Capacity fur- 
 nishes us, as we shall by and by see, the 
 true ground of the well-known distinc- 
 tion of the human faculties into Sense, 
 Understanding, and Reason." (2). 
 
 (1) Lectures on Greek Philosophy, — James Frederick Ferrier. VoL I. Introductory pp. 7-10. 
 
 (2) lb., pp 15, 16. 
 
Cn. III.] PRIMITIVE STATE ; DIFFERENCE ; ULTIMATE STATE. 149 
 
 them, is signified by the Clef 1 ; 2 ; previously introduced, 
 (t. 123), and contrasted with the Clef 1 ; ; (t. 125), as that 
 which has presided over the German or Transcendental School 
 of the Metaphysics. 
 
 208. Unism coincides with what has been loosely denomi- 
 nated Integration ; loosely, because frequently a Primitive 
 State prior to Differentiation, and the ultimate Synthesis 
 subsequent to Differentiation, are confounded, under this 
 term, as if they were the same. 
 
 209. Duism coincides with Differentiation, Both are related 
 to the Number Two (2), inasmuch as Two (2) stands represen- 
 tatively for all Plurality, and hence for Pluralism, which is, 
 as stated above, all Variety or Difference. The technical 
 
 9. " If it be true that there is no 
 Common nature, no Universal faculty in 
 all intelligence, no point in which all 
 minds agree ; in that case it must be ad- 
 mitted that the objection is fatal to our 
 definition of Philosophy. In that case 
 man can have no dealings with Absolute 
 and Universal Truth ; the only truth of 
 which he can be cognizant must be rela- 
 tive and particular. But observe the 
 contradiction in which we get involved 
 if we take up this position," etc. (1). 
 " A difference in the Truths justifies us 
 in maintaining a difference in the Facul- 
 ties or Organs by which they are appre- 
 hended." (2). "Say that Reason is the 
 Universal Faculty, the faculty of truth 
 as it oxists for all intelligence, and that 
 Sense and Understanding are divisions 
 of the Particular Faculty, that is, of the 
 faculty of truth as it exists for some, but 
 not for all intelligence, and light breaks 
 in upon the distinction" between the 
 Pure Reason and the Understanding. 
 " You begin to comprehend something 
 of the constitution of your own mind, 
 and also of mind universally." (3). 
 
 "Man's faculty of necessary" and uni- 
 versal "thought is properly called his 
 Reason. So that the definition expressed 
 shortly is this : Philosophy is the pursuit 
 of Absolute Truth conducted under the 
 direction of the Reason. But the defini- 
 tion under this compendious form ex- 
 presses a mere vague truism, unless you 
 keep in mind what we mean by Absolute 
 Truth, and also what we mean by 
 Reason." (4). 
 
 10. " Throughout the whole history 
 of Philosophy we find Sensible Knowl- 
 edge" External or Internal, " held in 
 but slight esteem. The truths of the 
 Senses are denied to be truths at all in 
 the proper and strict acceptation of the 
 word Truth, and we are referred away 
 to some other form of Truth of which no 
 very clear account is given. To the 
 young student of Philosophy this is a 
 most disheartening and perplexing pro- 
 cedure. He cannot understand why the 
 the truths of sense should be set aside as 
 of little or no account, and why another 
 set of truths, which seem to him far 
 less " immediate " and satisfactory, 
 
 (1) Lectures on Greek ririlosop'iy. — James Frederick Ferric r. 
 (») lb., P . 24. (3) lb., p. 26. 
 
 Vol. I. 
 
 Introductory p. 18. 
 (4) lb., p. 27. 
 
150 
 
 E2TTEGEISM ; INTEGEAUSM ; INTEGRATION. [Cr. HI. 
 
 scientific designation of the Principle of Differentiation is there- 
 fore DriS3i. 
 
 210. For Integration in its Primitive sense, the Principle of 
 which is Untsm, I shall sometimes employ technically Inte- 
 grism, which will then he discriminated from Integration. 
 This last will "be employed for the Second meaning of Integra- 
 tion, confounded with the first Toy Spencer, and called "by 
 Young, Co-ordination. This is Synthetic, or the Return to 
 Unity subsequent to Differentiation. It is therefore coincident 
 with Treism. The composity of these two aspects is the Trin- 
 ism ; in which sense Integration also occurs (t 208). 
 
 should be brought forward in their place. 
 And in no work, either on Philosophy 
 or its History, does he find any very 
 satisfactory reason assigned for this 
 preference. But let him be told and 
 called to consider, that the truths of the 
 Senses are not necessarily truths for all 
 minds, but only truths for beings with 
 senses like ours — are, in fact, only truths 
 for some intelligences ; and he will no 
 longer be surprised at the disparaging 
 tone in which Sensille Truth is spoken 
 of in the History of Philosophy. He 
 may be of opinion that Philosophy is 
 wrong in this, inasmuch as he may think 
 that all truth for man resolves itself into 
 mere sensible truth, (a. 2, c. 32, t. 136). 
 But whether Philosophy be right or 
 wrong, the student now understands 
 distinctly the ground on which Philos- 
 ophy proceeds in holding as of little or 
 no account the Knowledge which comes 
 to man through the Senses, .... affixing 
 a brand on all Sensible Knowledge, 
 stamping it as comparatively invalid 
 and irrelevant." (1). 
 
 11. " Philolaus and Aristotle are the 
 Principal Sources of the Pythagorean 
 Philosophy in its earlier form. 
 
 12. " Aristotle lays down the general 
 principle of the Pythagoreans in the 
 following terms. ' Number,' he says, ' is, 
 according to them, the essence of all 
 things ; and the organization of the Uni- 
 verse, in its various determinations, is a 
 harmonious System of Numbers and 
 their relations.' ' The boldness of such 
 an assertion,' says Hegel, ' impresses us 
 as very remarkable; it is an assertion 
 which strikes down at one blow all that 
 our ordinary representations declare to 
 be essential and true. It displaces Sen- 
 sille existence, and makes Thought and 
 not Sense to be the criterion of the 
 essence of things. It thus erects into 
 substance and true being something of a 
 totally different order from that form of 
 Existence which the Senses place before 
 us." "(Werke, XIII, 237, 238.) 
 
 13. " What Pythagoras and his follow- 
 ers meant precisely by Number it is not 
 easv to sav. One point seems to be cer- 
 tain, that' Number, in the Pythagorean 
 sense, denoted Law, Order, Form, Har- 
 mony. It is said that Pythagoras was 
 the first who called the world Cosmos, or 
 Order, thereby indicating that Order was 
 the essence of the Universe— that Law, 
 
 (1) Lectures on Greek Philosophy. — James Frederick Ferrier. VoL I. Introductory pp. 32, 33. 
 
Ch. III.] 
 
 SYNSTASIS ; ANALYSIS ; SYNTHESIS. 
 
 151 
 
 211. For these several States we may also employ, tech- 
 nically, the three terms exhibited in the following Table : 
 
 TABLE 13 
 
 tri-tjnism:. 
 
 (= Integrality ; 
 Integralism.) 
 
 3. Synthesis, (Integration, Treism). 
 2. Analysis, (Differentiation, Duism). 
 1. Synstasis, (Integrism, Unism). 
 
 212. Synstasis is the State of any Subject prior to Anal- 
 ysis, that condition of tilings to which the Analysis is about 
 to be applied, the primitive Integrism, Unity or Identity. 
 Analysis is the dissolving, sundering or differencing of the 
 parts or properties. Synthesis is the putting together of the 
 primitive Synstasis with the subsequent Analysis ; so that 
 the Synstasis shall not be a complete annihilation by the Con- 
 
 or Number, or Proportion, or Symme- 
 try, was the Universal Principle of All 
 Things. 
 
 14. " If we compare this position with 
 that occupied by the Ionic philosophers," 
 the Earth-Air-Fire-and- Water School, 
 " we shall perceive that it is an advance, 
 an ascent, to some extent at least, from 
 Sense to Reason. In fact, the great dis- 
 tinction between the Senses and the 
 Reason here begins to declare itself. To 
 revert for a few moments to the Ionic 
 Philosophy. This philosophy is an ad- 
 vance on Ordinary Thinking ; Ordinary 
 Thinking is held captive by the Senses. 
 It accepts their data implicitly, or with- 
 out question. In the estimation of Ordi- 
 nary Thinking things are precisely as 
 they appear ; and their Diversity is more 
 attended to than their Unity. In a 
 word, Ordinary Thinking has eyes only 
 for the Particular, and is blind, or nearly 
 so, to the Universal. The Ionic philos- 
 ophy rose into a higher position than 
 this. It aimed at Unity ; it sought for a 
 Universal amid the Diversity of Sensible 
 Things ; and this was an advance, a step 
 in the right direction. Still this plat- 
 
 form is far from being the platform of 
 Reason. The Unity was sought for by 
 means and under the direction of Sense 
 iteslf. It was a mere Sensible Universal 
 water, as infinite matter or air ; in short 
 it was something in itself material, and 
 therefore something which instead of 
 being itself The Universal in all things, 
 did itself require to be brought under a 
 Universal, or reduced to Unity under a 
 higher Principle. 
 
 15. " Number is a truer Universal \ 
 than either water or air, or any other 
 sensible thing. It is possible that it may 
 not be an adequate conception of the 
 
 Universal in All things, but it is 
 
 certainly a nearer approximation to this 
 than any conception which we find set 
 forth in the Systems of the Ionic phi- 
 losophers. The test is this: Suppose 
 you had to explain something about tho 
 Universe to an intelligence different from 
 man's, unless that intelligence had senses 
 similar to man's, he could not understand 
 what you meant by water, or air, or 
 earth, or fire, or color, or sound, or heat, 
 or cold ; but whatever his senses were, 
 or whether he had any senses or not [sic], 
 
152 
 
 MEANING OF ANALYSIS AND SYNTHESIS. 
 
 [Ch. III. 
 
 densatlon of all differences, and so that, on the other hand, 
 the Analysis shall not be an absolute diffusiveness, de- 
 structive of all Unity. Tri-Unism is the Complete Whole. 
 
 The Principles here named are not mere Methods of onr 
 own blinking as are the terms Analysis and Synthesis, as 
 these have been employed in Mental Philosophy ; nor are they 
 Methods of onr own Doing as the same terms Analysis and 
 Synthesis have "been employed to mean in Chemistry. They 
 are here so enlarged as to mean, Universal States-and-Pro- 
 cesses, the Laws of Universal Cosmical Evolntion, the Ways, 
 in Theological terms, in which God jDroceeds in the work of 
 Creation and Destruction. 
 
 213. The lumbers One (1), Two (2), and Theee (3), have 
 been, so far, treated as if they were directly representative of 
 
 he would understand what jou meant 
 by Number, he would know what One 
 meant, and what Many meant .... Un- 
 less he could be made to understand 
 this.... it seems to me that he would 
 not be an intelligence at all And there- 
 fore it may be said that Number is a 
 true Universal, that is to say, it is a 
 necessary tliougld ; it expresses some 
 thing which is the truth for aU, and not 
 merely the truth for some intelligence. 
 At any rate it is a truer Universal 
 than either water or air, or any other 
 sensible thing. 
 
 16. " We are now able to understand 
 the apparently very paradoxical asser- 
 tion of the Pythagoreans, namely, that 
 Number is the Substance of Things, the 
 Essence of the Universe ; and we are 
 able, moreover, to perceive in what sense 
 this doctrine is true. The whole paradox 
 is resolved, the whole difficulty is cleared, 
 by attending to the distinction to which 
 I have so often directed your thoughts, 
 the distinction between truth for AU 
 and truth for Some; or, otherwise ex- 
 pressed, between the Universal Faculty 
 in man and the Particular Faculty in 
 man. 
 
 17. " My reason, then, for holding that 
 Number is an object of pure thought 
 rather than of sense is this : That every 
 sense has its own special object, and is 
 not affected by the objects of the other 
 senses. For instance sight has color for 
 its object, and can take no cognizance of 
 sound. In the same way hearing appre 
 hends sound, and takes no cognizance of 
 color. In like manner we cannot touch 
 colors or sounds, but onlv solids. Nei- 
 ther can any man taste with his eyes, nor 
 smell with his ears. If Number, then, 
 were an object of sense, it would be the 
 special object of some one sense ; but it 
 is not this. It accompanies our appre- 
 hension of all the objects of the senses, 
 and is not appropriate to any sensible 
 objects in Particular. It is not, like all 
 the other objects of sense, the Special 
 object of any one sense, and therefore I 
 conclude that it is not an object of Sense 
 at aU, but an object of Thought or Rea- 
 son. When we look at one color what 
 we see is color, what we think is one, 
 i. e., number; when we look at many 
 colors, what we see is color, what we 
 think is many, i e., number. This dis- 
 tinction, the distinction by which Num- 
 
ch. m.] 
 
 0EDIXAL3 REPEESEXTED BY CAKDIXALS. 
 
 153 
 
 all the aspects of Xumber. They belong, nevertheless, to one 
 particular class of Xunibers, namely : the Cardinal-Integral- 
 and-Determinate, or -Exact Xumbers, which must now be dis- 
 criminated from other classes of Xumbers in various direc- 
 tions. 
 
 214. The Cardinal Xumbers, HingeASke or Pivoted, (from 
 the Lat. car do, a hinge), are, indeed, from the Scientific point 
 of view, the principal domain of Xumbers. They are, how- 
 ever, as we have already noticed, directly contrasted with the 
 Ordinal Xumbers, of which the particular Xumbers. Fiest 
 (1*), Secoxd (2 nd ;, and Thied (3 rd ;, are the three Heads, 
 or Conjoint-Threefold-Head. These are, nevertheless, repre- 
 sented by the Oxe (1), Two ;2\ and Three (3), by virtue of 
 
 ber i3 assigned to Reason and not to 
 I think, an important aid to- 
 wards understanding the Pythagorean 
 philosophy. 
 
 18. " Xumber, then, or Form, and not 
 Matter, as the Ionic philosophers con- 
 tended ; Xumber and not The Xumber- 
 less or Ape iron of Anaxhnander, is the 
 true Universal, the Common Ground, the 
 7 ately Real in All Things. With 
 
 Pythagoras, Form or Xumber is the 
 tial, Matter the Unessential; with 
 the Ionics, Matter is the Essential, and 
 Form or Xumber the Unessential. In 
 their respective positions the two Schools 
 stand diametrically opposed. But the 
 Pythagorean is certainly a stage in ad- 
 vance of the Ionic. 
 
 •• ' Every thing,' " says Philolaus. a 
 le of Pythagoras, " ' which is known 
 B number, for it is impossible either 
 to think or know anything without num- 
 ber.' He thus makes Xumber the Source 
 and condition of intelligence, and the 
 ground of the intelligible Universe. But 
 the following is even more important. 
 •It is necessary,' says Philolaus. 'that 
 thing should be either Limiting or 
 Unlimited, or that everything should be 
 Limitincr aud Unlimited. Since, 
 
 18 
 
 then, it appears that things are not 
 made up of the Limiting only, nor of the 
 Unlimited only, it follows that each 
 thing consists both of The Limiting and 
 The Unlimited, and that the world, and 
 all that it contains, are in tfa 
 formed or adjusted.' This is a remark- 
 able extract, for it shows that the Pytha- 
 goreans had to some extent anticipated 
 the great principle of Heraclitus, namely 
 that every thing and every thought is 
 
 THE UNITY OR CONCILIATION OF CON- 
 TRARIES : a principle. the d-:pth and fer- 
 tility of which hare never to this day been 
 righUy apprehended or appreciated, far 
 fathomed and exhausted. 
 20. " In his dialogue entitled Philebus, 
 Plato touches on this Pythagorean doc- 
 trine. For the word perainonta. which 
 is Philolaus' expression for The Limit- 
 ing, he substitutes peras. The Limit ; and 
 the Union of the Two (the Limit and the 
 Unlimited) he calls Mikton, The Mixed. 
 So that, according to Pythagoras, (and 
 Plato seems to approve the doctrine), 
 every thing is constituted out of the 
 peras" [Dosm] "and the apdron" 
 [Uxism.] " the Limit and the Unlimited" 
 this last being the Unitary or Continu- 
 ous Ground of Being , that which Being 
 
154 
 
 FRACTIONS REPRESENTED BY INTEGERS. 
 
 [Ch. HI. 
 
 the Scientific Supremacy of the Cardinals over the Ordinals, 
 and "by virtue of that Repetitory Analogy which exists, as we 
 have seen, between them. (t. 155). 
 
 215. The Cardinal-and-Ordinal-JN'umbers-collectively, as 
 Integers or Whole Numbers, constituting The Grand In- 
 tegral Series of Numeration, then stand contrasted with 
 the total Fractional Series of Numeration, of which the 
 Denominators are Ordinal, and the Numerators Cardinal, 
 in form. 
 
 216. The Integral and Fractional Series of Regular or 
 Mathematical Numbers then constitute collectively what I 
 denominate technically The Determinate Series of Num- 
 bers, as contrasted with an Indeterminate Series which will 
 now be noticed. 
 
 would be if it had no Limits ; The In- 
 finite; "and the result is the Mikton, 
 that is, the union of the two. This prin- 
 ciple, afterwards applied to morals, led 
 to Aristotle's doctrine of the mesotes" 
 ["the golden mean"], " or of virtue as the 
 mean between the Extremes. The peras 
 in the Physical World was a limit or 
 law imposed on the infinite lawlessness 
 of Nature : the peras or mesotes in the 
 Moral World wa3 a limit imposed on 
 the infinite lawlessness of Passion. 
 
 21. " To get a further insight into this 
 matter, let us consider the conception of 
 the Mikton. This, I conceive, is equi- 
 valent to The Limited. Now let us ask 
 what it is, in any case, that is limited ? 
 Perhaps you would say that it is The 
 Limited that is limited. But that will 
 be an inept answer. What would be 
 the sense of limiting The Limited, the 
 already limited ? That would be a very 
 superfluous process. Therefore, if the 
 Limit is to answer any purpose, it must 
 be applied not to The Limited, but to 
 The Unlimited ; and this accordingly is 
 the way in which the Pythagoreans 
 apply it : The Limit is an Element in 
 
 the Constitution of The Limited; The 
 Unlimited being the other Element. 
 
 22. " Here is another way of putting 
 the case. Take any instance of The 
 Limited, any bounded or limited thing, 
 a book, for example. No one can say 
 that the book is without limits. The 
 Limit, then, is certainly one element in 
 its constitution. But is the Limit the 
 only element ? That certainly cannot be 
 maintained. There is something in the 
 book besides its mere limits. What is 
 that something ? Is it The Limited ? 
 Clearly it is not ; because The Limited 
 is the total Subject of our analysis ; and 
 therefore, to hold that The Limited is 
 the otJier element — would be equivalent 
 to holding that the whole subject of the 
 analysis was a mere part or element cf 
 the analysis. . . .This would be analyzing 
 a total thing into that total thing and 
 something else. But if The Limited 
 cannot be the other term of the analysis, 
 that other term must be The Unlimited. 
 What else can it be? The Limited, 
 then — in this case the book — consists of 
 the Limit and The Unlimited, and these 
 are the two Elements which go to the 
 
Ch. III.] INDETERMINATES EEPRESEISTTED BY DETEEMINA&S. 155 
 
 217. Indeterminate Numeration has for its Three terms 
 ONE, MANY, and ALL (Beginning, Middle, and End). 
 This kind of improvised and all-embracing, but indefinite and 
 unsatisfactory Numeration, has for its Analogue, in the whole 
 field of Knowing, that which is the most definite thing attained 
 to in that Primary Speculative Philosophizing which precedes 
 Exact Science, and which strives by a few single leaps of 
 Generalization to embrace and exhaust the Universe, without 
 the detailed labor of attending specifically to its Parts, and to 
 the Laws of the Eelationship of those Parts to each other. 
 It is remarkably in point, to observe, in this connection, that 
 Kant, to whom belongs the honor of introducing the method 
 of Proximate Exactitude into Metaphysics, goes no further 
 
 Constitution of everything. Suppose the be not only perfectly intelligible, but 
 
 limits — for example, the two ends of a also perfectly true. 
 
 line — taken away, and no ends left, that 23. " Another form which the Pytha- 
 which would remain would be The Un- goreans employed to express their prin- 
 limited. But that cannot be conceived, ciple was the expression mojias, The 
 ycu will say. Certainly it cannot. But One" [Unismal,] " and aoristos duas, The 
 it can be conceived to this extent, that Indeterminate or Indefinite Two" [Duis- 
 if that part of a line which we call its mal.] " Of these terms the latter in 
 ends or limits, be taken away, and no particular is very obscure, and has been 
 new limits posited, then the remaining very insufficiently explained. I will en- 
 part, considered in and by itself is neces- deavor to throw what light upon them 
 sarily Unlimited. This Element, which I can out of my own reflections. First 
 truly cannot be conceived without the of all, these terms seem to be merely an- 
 other Element," the two are distinguish- other form of expression for the peras 
 able but not separable, " is the apeiron and the apeiron ; the monas or One is 
 of the Pythagoreans ; and it cannot be the peras or Limit ; the aoristos duas is 
 conceived for this reason, that Concep- the apeiron, The Unlimited and Indeter- 
 tion is itself constituted by the Union or inmate. Everything in being limited is 
 Fusion of these two Elements, The Limit One. This is expressed by the term 
 and the Unlimited. Such is the Pytha- monas which stands for the Sameness or 
 gorean doctrine, and it seems to me to Identity in Things (1) ; but the Diversity 
 
 (1) There is a subtlety implied^ whether it was ever understood or net, by the Old Greeks, in this 
 doctrine of Pythagoras which Prof. Ferrier has failed to indicate. In passing from the Elementis- 
 mus, where the terras perns and apeiron are appropriate, to tho Elaborismus of Doing, where monas 
 aud aoristos duas are the proper technicalities, there occurs a Terminal Conversion into Oppo6ites, 
 which in one aspect reverses the relation of the members in each pair of terms. The monas or One is, 
 in this vieio of the case, the peras or Limit, only in the sense that it is constituted or elaborated by 
 the application of the Limit to the Unlimited, and that it is that form of the product which is predomi- 
 nantly characterized by the Limit. It does not, however, then "stand for the Sameness or Identity in 
 things," but just the contrary, for their Individuality or Separateness and Distinctness from each other, 
 as caused or procured by the insertion Of Limits. The monas is in this view Duismal, or Anti- 
 
156 INDETERMIN ATES NOT USELESS. [Ch. III. 
 
 than this, and makes this precise distribution of the elements 
 or categories of dumber, namely, into One, Many, and All — 
 a distribution too vague entirely to have any practical relation 
 to Numbers in respect to their Scientific exactitude. 
 
 218. It does not follow, however, as Echosophists, going to 
 the opposite extreme, are prone to suppose, because these 
 Generalizations of Number are not fitted to their purpose, that 
 they are wholly useless. We could not have a language 
 adequate to all our wants without the words One, Many, and 
 All, any more than we could discard the definite or deter- 
 minate Heads of Number, One, Two, and Three. It is neces- 
 sary, however, to understand that one of these two sets of 
 terms is Generalizing and Yague ; and the other Specializing 
 
 in things is inexhaustible ; and this of view. It might be thought that these 
 capacity of infinite diversity is indicated words, monas and aoristos duas simply 
 by the term aoristos duas, indefinite dif- signified One and Two, or One and In- 
 ference ; so that, according to the Pytha- determinate Two. But this is not all 
 goreans, the general scheme of the Uni- the meaning which the Pythagoreans 
 verse, as regarded by pure reason, is attached to them. According to them 
 Identity, combined with a Capacity of every number consisted of these two 
 Infinite Diversity. Neither of the terms parts; the Monas and the Duas were 
 has any meaning out of relation with the not Numbers, but icere the mere Ele- 
 other.. ..the' true conceivable Limit''[ed], stents of Number. This seems a per- 
 " whether considered as a thought or a plexing position, yet it is susceptible of 
 thing, is the result of their combina- explanation. For example, every num- 
 tion. her is different from every other num- 
 24. * We shall perhaps get more light ber ; 1 is different from 5, 5 is different 
 thrown on these terms if we consider from 10, 10 is different from 20 and from 
 them under a purely arithmetical point 100, and so on. But every number also 
 
 vnitive in the same manner as Selfishness, (monism, egoism) is destructive of the Common or Indeter- 
 minacy Plural, really the Unitary, interests of Society. The aoristos duas, the Indeterminate Plural- 
 ity of the Masses, is on the other hand Uxismal, or relates to the Unity or Collectivity of Society, as 
 opposed to Individuality. All of this precision, and thousands of similar minute but important dis- 
 criminations will occur in the ulterior and detailed study of Universology. They are hardly in place 
 here, and this is only noticed to obviate a positive ambiguity. This interchange of meanings was prob- 
 ably not observed by the Greeks, and the two sets of terms were doubtless employed as substantial Equi- 
 valents, as they are expounded here by Ferrier. There is, indeed, a representative monas whence 
 comes the term monarchy (monas, single, and arche, goveenmext), which stands for the Unitive or 
 Common Interests (Unismal). The difference in the two Views is as that between " The Sovereignty of 
 the Individual" [i. e., of every individual] which is the ultimatum of Democracy, and Sovereignty in the 
 ordinary representative sense, as that of a monarch. In the more current understanding of the subject, 
 the monas is rightly identified with the peras, as in this Annotation No. 23, and with the Reason the 
 Conscious Centre of Limitation, or the Limiting and Regulating or Monarchical Faculty ; and the aoris- 
 tos duas with Sense or the Senses. 
 
Ch. HI.] 
 
 CARDINALS AND ORDINALS COMPARED. 
 
 157 
 
 and Precise ; and to employ each in its trne place. One, 
 Two and Three hold the same representative relationship to 
 Echosophy, and especially to the new Sciento-Philosophy of 
 Universology, which One, Many, and All bear to the Proto- 
 Philosophy or Naturo-Metaphysic ; — the One, Many, and All 
 being as it were a detail of the more General Indefiniteness, 
 embraced under The Clef 1 ; 0- (t 115). 
 
 219. The terms First, Second, Third correspond, as just 
 stated above, to One, Two, Three as Ordinal lumbers in 
 place of the Cardinal. By this is meant, that they relate to 
 the idea of Tilings or Events going on and succeeding each 
 oilier in an Order or Series, — one after the other, — as con- 
 trasted with the Idea of a collection of objects, Cardinated, 
 or turning upon a centre, as a Group, (t. 155, 156). 
 
 agrees with every number : and in what 
 respect is it that all numbers agree f 
 The answer to this question and the 
 illustration are omitted for the sake of 
 brevity. (1). 
 
 25. " The Monad and the Duad being 
 the Elements of Number must be viewed 
 as Antecedent to Number. There is 
 thus a primary One which is the ground 
 or root, out of which all arithmetical 
 numbers proceed, and there is also a 
 primary Duad from which numbers de- 
 rive their diversity. These two enter into 
 the Composition of every number (even 
 into the composition of the numeral 
 One), the one of them giving to all 
 numbers their unity, or agreement, or 
 identity ; the other of them giving to all 
 numbers their diversity. The primitive 
 numbers, the numbers antecedent, as we 
 may say, to all arithmetical numbers are 
 the Pythagorean monad, and the Pytha- 
 gorean duad. Of these the former ex- 
 presses The Invariable and Universal in 
 all number ; the latter the Variable and 
 Particular. And, inasmuch as the Par- 
 
 ticular is inexhaustible and indefinite, 
 the duad is called aoristos or indetermi- 
 nate. Better to hold them Elements of 
 Ntjmbeb than Numbers. 
 
 26. " As an illustration of the spirit of 
 this philosophy, let me show you how a 
 solid, or rather the scheme of a solid, 
 may be constructed on Pythagorean 
 principles. Given a mathematical point 
 and motion, the problem is to construct 
 a geometrical solid, or a figure in space 
 of three dimensions, that is, occupying 
 length, breadth, and depth. Let the 
 Point move — move its minimum distance, 
 whatever that may be ; this movement 
 generates the Line. Now let the Line 
 move. When you are told to let the 
 Line move, your first thought probably 
 is that the Line should be carried on in 
 the same direction — should be produced ; 
 but you Bee at once (the moment it is 
 pointed out to you) that such a move- 
 ment is not a movement of the Line, but 
 is still merely a movement of the Point. 
 You cannot move the Line, then, by 
 contmuincr it at one or at both ends. 
 
 (1) Lectures oa Greek Philosophy. — Prof. Ferricr, VoL I. pp. CO-72. 
 
lo8 
 
 OEDINALS TEMPIC ; CAEDINALS SPACIC. 
 
 [Ch. m. 
 
 220. The Ordinal Nunilbers relate therefore to Seeies, or 
 Co-sequences in Time ; and Cardinal Numbers relate to 
 G-koups, or Aggregations, or Co-existences in Space. 
 
 221. This very important discrimination and Analogy wall 
 he restated and elaborated at another point (t. 668-9). It is 
 introduced here simply for the purpose of completely clearing 
 the Grand-Head-Numbers One (1), Two (2), Theee (3), from 
 all complications with other and analogous designations of 
 Number. 
 
 222. So again, Halves, or Seconds, Thirds, Fourths, etc., 
 designate Fractional Denominations which echo or correspond 
 to, or are the Analogues of, One, Two, Theee (as Integral 
 Denominations). 
 
 To move the Line you must move it 
 laterally. That alone is the movement 
 of the Line. The lengthening of the 
 Line is, as I said, merely the movement 
 of the Point. The movement of the Line 
 then generates a Surface. Now, move 
 the Surface. Here, too, you must be on 
 your guard against continuing your lat- 
 eral motion, for that is merely a con- 
 tinuation of the motion of the Line ; and 
 this is not what is required. You are 
 required to move not the Line, but the 
 Surface , you must therefore move the 
 Surface either up or down into the third 
 dimension of space, namely, depth ; and 
 these three movements give you the 
 scheme of solid. You have merely to 
 suppose this scheme filled with visible 
 and palpable matter, that is, with some- 
 thing which is an Object for the Particu- 
 lar Faculty in man, to obtain a solid 
 atom ; and out of atoms you can construct 
 the Universe at discretion." (1). Our 
 author had here evidently in mind an 
 inherent connection between Number 
 and Form, such as results from the equiv- 
 alency of the Numerical Unit and the 
 Geometrical Point, and from the deep 
 
 Metaphysical Analogy throughout be- 
 tween the Elements of Number and the 
 Elements of Form. He has failed, how- 
 ever, to make the connection, in terms ; 
 leaving it to a vague implication merely ; 
 and the present is not the fitting occa- 
 sion for supplying this deficiency. I 
 have in my manuscripts almost the iden- 
 tical illustration here made of the genera- 
 tion of the solid, which was not con- 
 sciously derived from any other source 
 than my own reflections, — accompanied 
 by the connecting demonstration which 
 it needed. It will be brought forward 
 elsewhere. 
 
 27. Cognate with the Pythagoreans 
 were the Eleatic philosophers. Of the 
 essence of their doctrine Prof. Ferrier 
 says : " The great distinction or Anti- 
 thesis around which the whole Eleatic 
 philosophy revolves and gravitates, is 
 the Antithesis of the One and the Many, 
 the Permanent and the Changeable, the 
 Universal and the Particular, in Greek, 
 To Hen and Ta PoUa, This Antithesis 
 is merely a variety of expression for the 
 Antithesis between Reason and Sense. 
 Or if we may distinguish between the 
 
 (1) Lectures on Greek Philosophy. — Prof. Ferrisr. Vol. I., p. 75. 
 
Ch. IIL] 
 
 SPIRIT OF ONE, TWO, THREE. 
 
 159 
 
 223. These are of a Secondary, not of a Leading character. 
 They have, nevertheless, a Scientific importance of their own 
 which will he exhibited in the sequel. 
 
 224. We have now cleared the Numbers One, Two, and 
 Three from their connection with the other Head or Primitive 
 Numbers, which might seem to be their competitors, and have 
 thus fully vindicated their pretensions to stand numerically as 
 representative of the First Principles of Being ; and — as it 
 has been shown previously that Number is the General Domain 
 of Being in which the First Principles of Science as the rational 
 account of All Being are to be sought — it appears, as demon- 
 strated, that ZTnism, Duism, and Trinism, tlie Spirit of One, 
 Two, and Three, respectively, are representatives of the 
 
 two forms of the opposition, we may say 
 that the one expression, the Permanent 
 and the Changeable, or the Ren and the 
 Polla, denotes the Antithesis in its Ob- 
 jective form ; the other expression, Rea- 
 son and Sense, denotes the Antithesis in 
 its S abjective form." (1). Ferrier here 
 connotes the identity of the One and the 
 Many of the Eleatics with Reason and 
 Sense (a. 27, t. 204). He might also 
 have identified it with the Monas and 
 Buas (Uitcsm and Duism) of Pythagoras 
 (choosing the monarchical or representa- 
 tive Sense of the Monas) (Note, a. 23, 
 t 204 ; c. 1-5, t. 226.) 
 
 28. " Xenophanes," Eleatic, " seems to 
 have dwelt more steadily than any other 
 philosopher, whether Ionic or Pythago- 
 rean, on the conception of the One or of 
 Unity as the essence of all things.. His 
 conception of Unity as the Principle of the 
 Universe, and as a Primary Necessity of 
 Thought, seems to have been more de- 
 terminate than that of any of his pre- 
 decessors or contemporaries. He held 
 that the One was everywhere ; and Aris- 
 totle adds that Xenophanes, looking 
 
 forth over the whole heavens, that is, 
 the Universe, declared that The One wa3 
 God. The first position of Xenophanes, 
 accordingly is that there is Unity in all 
 things, and that this Unity is God. It 
 is in and through God that the Universe 
 is a Universe, that is, has Unity." (2). 
 
 29. "In the Pythagorean School the 
 conciliation of the One and the Many was 
 rather taken for granted than discussed 
 and explained. They either ignored or 
 touched lightly on the problem and the 
 difficulties which it involved. The Elea- 
 tics, I say, were the first who seriously 
 addressed themselves to its consideration. 
 And it is on this account, in part at least, 
 that their school has been characterized 
 as Dialectical, or Logical and Metaphy- 
 sical, while the Ionics were characterized 
 as Physical, and the Pythagoreans a3 
 Arithmetical and Mathematical." (3). 
 Yet the doctrine of Pythagoras logically 
 involves the other, and is therefore the 
 Fundamental Philosophy. Universology 
 evolves and explicates the Metaphysics, 
 or Logic, or Dialectic, implicitly involved 
 in the Mathematics. Hence it is said to 
 
 (t) Ferrier's Greek Philosophy. Vol.1., p. 81. 
 
 C2) lb, p. s:. 
 
 (3) lb, S4 
 
160 
 
 UNISM, DUISM ; PRIME ELEMENTS. 
 
 [Ch. III. 
 
 Primordial Principles of Entity, Thought, and Move- 
 ment in the Universe at Large. 
 
 225. Inasmuch as Unism and Duism have now been shown 
 to be the Prime Elements, or the Abstract Principles repre- 
 sentative of, the Prime Elements of Being ; and inasmuch as 
 they are, in turn, the Spirit of One (i), and the Spirit of Two 
 (2), respectively, it follows that the Relations of One to Two 
 have their echo in similar Relations between the Prime Ele- 
 ments of Being. Pre-eminent among the Relations of One and 
 Two is their Oppositeness or Polar Antagonism to each other. 
 One is the Opposite, and as it were, the denial of Two ; and 
 Two is the Opposite, and as it were, the denial of One. The 
 corresponding relation between Unism and Duism, first in their 
 
 rest on the Metaphysics of the Mathe- 
 matics. In affirming it to be therefore 
 the revival and enlargement of Pvtha- 
 goreanism, I do not mean as antagoni- 
 zing or denying the fundamental ideas 
 of any other of the distinctive schools of 
 Philosophy, but, on the contrary, as 
 Measuring, Co-ordinating and Conciliat- 
 ing all of them, with the exactitude of 
 the Mathematical Spirit. As the Mathe- 
 matics are the Measure and Regulator 
 of all Substances, Spaces, and Times, in 
 the External World, so the Subtle Spirit 
 of Mathematics, as a Philosophy, will 
 prove to be the Measurer and Regulator 
 of all possible systems of Ontological and 
 Cosmical Speculation. It holds in the 
 firm grasp of a Single Analytical Gen- 
 eralization all the different but related 
 Antitheses, or Sets of Contraries, which 
 have laid at the foundation of all the 
 various philosophical doctrines, and some 
 one of which must ever lay at the foun- 
 dation of any doctrine. 
 
 39. The Trinism of Universology is 
 the Mikton (Mixed) of Pythagoras, but 
 in that enlarged sense that it is the 
 
 reconciliation of all Contradictions, Op- 
 posite Elements, or Pairs of Factors, 
 whatsoever ; hence not only of the Anti- 
 theses within Systems, but of the Phy- 
 sical and Mathematico-Logical Systems, 
 — to which all others are reducible, — as 
 between themselves also. 
 
 31. As Xenophanes modulated espe- 
 cially in the distinction between the One 
 and the Many, one of the aspects of 
 Unism and Duism, so did Parmenides in 
 that between Being and Not-being, an- 
 other of those Aspects. Heraclitus com- 
 bined this Antithesis in the Trinism of 
 Existence, in Perpetual Flux or Move- 
 ment, which philosophers from him have 
 denominated "The Becoming ;" (that 
 which is perpetually coming to be, and 
 ceasing to be). " He says that Strife or * 
 Opposition is the father of all Things" — 
 Polar Antagonism of Prime Ele- 
 ments — " and that Harmony arises only 
 out of the union of discords" (1). " He 
 likens theUniverse to a river the waters of 
 which are continually passing away ; and 
 he says that no man can bathe twice in the 
 same stream, because the stream is never, 
 
 (1) Ferrier's Greek Philosophy. Yol. I. p. 114 
 
Cn. Ill] 
 
 POLAE ANTAGONISM. 
 
 161 
 
 lowest and most Elementary and Abstract Presentation, and 
 then in their subsequent presentations, higher np in the scale 
 of Concreteness and Complexity, is then formulized, as a tech- 
 nicality of Universology, in this phrase : 
 
 The Polar Antagonism of Peime Elements. 
 
 226. But while the One (1) and the Two (2) are thus Oppo- 
 site to each other, they are, nevertheless, inseparably united 
 with each other. It is impossible even to think One without 
 thinking Two, since the One is One only by virtue of being 
 separated from all other Ones, or at least from all else in the 
 World of Being considered collectively as another One ; and 
 Two, it is obvious, cannot be thought without involving the 
 idea of One, since it is two Ones which are united to constitute 
 
 even for a single second, the same. He 
 says that a thing in separating itself irom 
 itself unites" at the same instant " itself 
 to itself ; that in going asunder it goes 
 together ; and in going together it goes 
 asunder ; in short — that Separation and 
 Union" Duism and Unism " are insepar- 
 able, and the same ; that Separation is 
 Union, and Union is Separation" (1) — 
 
 INEXPUGN ABILITY OF PRIME ELEMENTS 
 (t. 226); CONVERTIBLE IDENTITY (t. 89) ; 
 
 Terminal Conversion into Opposites 
 (t. 83). 
 
 32. "And, finally, giving to his doc- 
 trine, which is that everything consists 
 of antagonistic and heterogeneous ele- 
 ments — giving to this doctrine its high- 
 est or most abstract expression, he de- 
 clares that everything is and is not;" 
 — Something and Nothing or 1 ; O 
 (t. 115); "a formula which, in modern 
 times has been adopted by Hegel, and 
 has proved the stumbling-block and rock 
 of offence to all who have ventured on 
 his pages." These points contain the 
 whole of the philosophy of Heraclitus, 
 " in so far as they have been handed 
 
 down to us, and it is obvious that they 
 merely repeat the same idea with very 
 slight variations." (2). 
 
 33. " The distinction between the Uni- 
 versal Faculty and the Particular Fac- 
 ulty in Man is expressed more particu- 
 larly in his fragments," those of Hera- 
 clitus, " than in those of any of the phi- 
 losophers who preceded bim. The Uni- 
 versal Faculty he calls Koinos or Zunos 
 Logos" (Koinologicism) ; " the Partial 
 lar he calls Idia Phronesis," (Idiaphro- 
 nicism). " The Koinos Logos is evidently 
 the quality or power common to all 
 intelligence, the principle in which they 
 all agree. The Idia Phronesis is evi- 
 dently the quality or power peculiar to 
 different kinds of intelligence. The one 
 kind, the koinos logos, lays hold of 
 absolute truth, as it is for all ; the other 
 principle, the idia phronesis, lays hold 
 of relative truth, truth as it exists for 
 some, that is, for man considered as a pe- 
 culiar," or particular, " intelligence." (3). 
 
 34 " The substance of his ethical doc- 
 trine is this, that man lives and acts 
 rightly in so far as he acts in conformity 
 
 (1) Fcrrier's Greek Philosophy. Vol. I., p. 113. 
 
 (2) lb., p. 114 
 
 (3) lb., p. 1ST. 
 
162 inexpugnability. [Ch. in. 
 
 it Two. This act of separating the One from all other Ones, 
 (or the fact of Separation "between them), in the one case 
 and the act of uniting the two Ones, (or the fact of their Uni- 
 tion), in the other case, is an instance of what is meant "by the 
 Spieit of these lumbers, respectively ; since Separation is the 
 Spirit of the number Two, and Uhition is the Spirit of the 
 dumber One. What is meant is, therefore, that the Spirit 
 of One and the Spirit of Two intimately and inseparably 
 interfalend with, and co-inhere in, each other, notwithstanding 
 then- mutual Polar Antagonist, or utter and equally in- 
 herent difference of character. The corresponding relation of 
 Intimate Unity between the corresponding Prime Elements of 
 Being, the marriage between them from which there is no 
 divorce, in the possibilities of thought even, is then formulized 
 as the 
 
 Inexpugnaeility of Prime Elements, c. 1-5. 
 
 227. In the following Chapter, we shall pass to the con- 
 sideration of the Entical Universe, or the Domain of Things 
 
 Commentary t. 226. 1. The Universality and Scientific Fitness of 
 Uktsm and Dtjtsm to include under a Single Generalization all of the Funda- 
 mental Distinctions of Being will best appear by applying them to the Anti- 
 theses or Sets of Contraries, upon which the different Schools of Philosophy 
 have been founded, as these are exhibited somewhat in detail in the Accom- 
 
 with the Koinos Logos, the Universal phronesis, when it is yielded to, binds 
 
 Reason, in which he participates, but him down within the sphere of his 
 
 which does not properly belong to him ; own selfishness, and makes him regard 
 
 and that he lives and acts wrongly in so his own private advantage as the great 
 
 far as he lives and acts in conformity and sole end of his existence. Thus 
 
 with the Idia Phronesis, or that part of viewed ethically, the koinos logos may be 
 
 his Nature which is more properly his called the great moral law ; the idia phro- 
 
 own. The koinos logos, when its behests nesis may be called ' man's own conceit.' 
 
 are obeyed, leads him away from his own Heraclitus thus seems to have been the 
 
 private and personal aims ; it lifts him first moralist who identified man's true 
 
 above the sphere of his own selfish inter- moral nature with the Universal Faculty 
 
 ests, and teaches him to think of some- in man, and man's wrong and immoral 
 
 thing far greater than himself : the idia nature with his Particular Faculty." (1). 
 
 (1) Ferrier's Greek Philosophy. Vol. I., p. 138. 
 
Cn. III.] 
 
 PARALLEL BASES OF PHILOSOPHIES. 
 
 163 
 
 Numbered; and shall establish the Scientific Analogy be- 
 tween Number and the Kealities to which Number relates. 
 It win therefore treat of the Analogues of Number, but not 
 exhaustively, as new ones of these Analogues will be sub- 
 sequently called up in treating of the Analogues of Form (in 
 the Fifth and Sixth Chapters), and even farther on, in connec- 
 tion with other subjects. On the other hand, some of the Ana- 
 logues of Form will, from the intricate connection of the two 
 subjects, be treated in anticipation, in the Fourth or next 
 Chapter, in connection with Number. 
 
 panying Annotation upon Text No. 204 (a. 12-33, t. 204). This Comparison 
 is again effected, in a condensed way, in the following Table : 
 
 TA.BLE 1. 
 
 I. UNISM. 
 
 LOYE (-f- Hate, Sub-duismal). 
 
 Love (Philia, Attraction). 
 
 The Fctl (To Pleres, plenum, Atoms). 
 
 CArsE (Efficient). 
 
 si:x*e. 
 
 Being (The Ideo-Real). 
 Tun Uniyebsal. 
 
 The Pebmanent (or Unchangeable). 
 The One (To Hen). 
 
 The Unlimited (Apeiron, Jfonas, The 
 Infinite). 
 
 2. DUISM. 
 
 WISDOM (+ Folly, Sub-unismal = Sim- 
 plicity, as of the Simpleton). 
 Hate (Xeikos, Repulsion) — Empedocles. 
 Tue Empty. ( To Kenon, Vacuum, Spaces). J 
 End (Final Cause). 
 REASON. 
 
 Not-Being (The Ideo-Unreal). 
 The Paeticclab (Individual). 
 The Evantscent (or Changeable) 
 The Mant (Ta Polio). 
 The Limit, (Pera.9, AoHstos Duas, The | 
 Limiting, or Finiting Cause. ) 
 
 > < 
 
 > Sicedenborg. 
 
 The Atom- 
 
 isls. 
 Hegel. 
 Plato. 
 
 Anaxagoms. 
 Parmenidts. 
 Xenophanes. 
 
 Pythagobab, 
 
 3. TRINISM. (To Mikton, The Mixed, The Limited, The Finite.)— Pythagoras. 
 
 2. Each of these Antitheses is, indeed, itself, Universal, in a sense, and mav 
 be made to cover the whole ground occupied by the others, by sufficiently 
 stretching the signification of the Contrasted Terms. Each set of Contraries 
 
 35. The body of the Universological 
 System of Morals may be conveniently 
 and shortly stated in this connection, 
 somewhat technically as follows : The 
 Predominant and Supreme Acceptance 
 of, and the Consecration of the life to. the 
 bjhests of Koinologirism, or the Truth 
 as revealed in the Universal Reason, 
 
 (Convergent or Unismal), and the free 
 Subdorainani and Subordinate play of 
 IdiaphronieUrn, or the Individual Con- 
 ceits and Idiosyncracies of All, (Diver- 
 gent or Duismal) ; — these two conjoined, 
 mutually modulated and harmonized in 
 a larger Compound or Complex Unity 
 of the life, Composite, Uni variant, Trin- 
 
164 
 
 HOMOIOMEKIA. 
 
 [Ch. in. 
 
 means, in fine, Unism and Duism in soiae Special Aspect or Domain, and em- 
 braces, by implication, Untsm and Duism everywhere. None of these Couples 
 are, however, convenient for the purposes of this larger conception of Universal- 
 ity. The Love and Wisdom of Swedenborg, for instance, are the Unismal and 
 Duismal Factors, respectively, in the Constitution of the Human Mind, of the 
 Mind of Angels, and of God ; and, inasmuch as the full carrying out of Swe- 
 denborg's doctrine (see Tulk) reduces matter universally to Mind merely, this 
 would render Love and Wisdom true Universals, and the Universal Equivalents 
 of what I mean by the Mathematical Designations Unism and Duism. But the 
 Technicalities of the Universal Science should not be drawn from an occult 
 doctrine, which requires itself, as yet, to be scientifically established ; besides 
 which, it would at least be awkward, even if these premises were admitted, to 
 talk of the Love-Principle or the Wisdom-Principle in Geometry, or Chemistry, 
 for instance. It is the obvious dictate of Scientific Simplicity that our Ele- 
 mentary Technicalities should be drawn from the most Simple, Elementary, and 
 Obvious Domain, which, as has now been abundantly shown, is Number. 
 
 3. Few of these Couples of Contraries are furnished, in Existing Languages, 
 with any satisfactory Third Term, to denote their Composity or Mixed State. 
 
 ismal. All of these three aspects, first 
 in their Severalty, — including even their 
 inversion in which the normally Sub- 
 dominant is made dominant — and then 
 reinverted and united, first in Theory 
 and then Practically, constitute and illus- 
 trate the Philosophy of Integralism in 
 this one of its applications. 
 
 36. " Anaxagoras contributed to Phi- 
 losophy a doctrine, never heretofore very 
 well defined or understood, under the 
 name of Homoiomeria," sameness of parts 
 (to their wholes). " It is discussed by 
 Lucretius, in the first book of his poem, 
 De Natura Bsrum. The statement is 
 thus rendered in Cruche's translation : 
 
 ' For this it means ; that bones of minute 
 
 hones, 
 That flesh of flesh, and stones of little 
 
 stones, 
 That nerves take other little nerves for 
 
 food, 
 That blood is made of little drops of 
 
 blood ; 
 That gold from parts of the same nature 
 
 rose, 
 That earths do earth, fires fire, airs air 
 
 compose, 
 And so in all things else alike to those.' " 
 
 For the statement of this doctrine as 
 gathered from the writings of Sweden- 
 borg, see Emerson's Essay on Sweden- 
 borg. Swedenborg himself, in his Animal 
 Kingdom, credits it to the early modern 
 Physiologists of the times immediately 
 preceding his own age. Anaxagoras also 
 introduced into Philosophy the clear con- 
 ception of Nous or Mind as the Unity or 
 Oneness of Things, contrasting it with 
 the Multifariousness of Matter and Ma- 
 terial Phenomena. To him is due also 
 the idea of Final Causes, or of a Deter- 
 minate Purpose or Quasi-Purpose, in 
 Creation, the basis of the Science of 
 Teleology. There is, in each of these posi- 
 tions, A Terminal Conversion into 
 Opposites from the older views. The 
 Ideal Standing-point is substituted for 
 the Material One, and the Future is 
 substituted for the Past. These changes 
 coincide with each other. They are in 
 the same Spirit, and mark an important 
 advance in the evolution of ideas. 
 
 37. The Sophists, in pursuance of this 
 New Thought, made Man the Measure 
 of the Universe ; but as they applied this 
 sublime idea in its lowest and immoral 
 sense ; Socrates arose, and it was his mis- 
 sion to recall the World to the considera- 
 
ch. hi.] unism ; duism ; singlism ; pluralism:. 165 
 
 The Mikton of Pythagoras is of this class. Swedenborg has End, Cause and 
 Effect. The deficiency, where it occurs, will be supplied hereafter in the new 
 Language, —Alwato. 
 
 4. Unism and Duism must not be confounded with mere Sesglism and 
 Pluralism in the vague sense of Unity and Variety {To Hen and Ta Polla). 
 It includes this discrimination, indeed, as one of the Instances of its meaning 
 or application, — the Indeterminate Sense. Deter minately, Unism and Duism are 
 contrasted, not as Singular and Plural, but as One and Two; or as Odd and 
 Even ; conducting onward to the Analogues of all the Definite Relations of the 
 Higher Numbers, and of the different Classes of Numerical Series,— with Mathe- 
 matical Precision, and in an Infinite Variety of Specific Development. 
 
 5. It seems appropriate at this point to add some illustrations and practical 
 applications of Unism, Duism, and Trinism, in their more general sense, as 
 Constituent Elements within Determinate Spheres. This has been in part done 
 already, in regard to Society, by characterizing Unism as Convergent Indi- 
 viduality, or the Centralizing Tendency in Collective Human Affairs, repre- 
 sented pivotally by a Monarch, Pope, President, Chief, Leader, Boss, or other 
 
 tion of the claims of Virtue ; or of that 
 which is highest and best in man, as 
 distinguished from his inferior nature. 
 Sensation, according to Socrates, (as ex- 
 pounded by Ferrier), is peculiar or single; 
 that is to say, it is of the Unismal char- 
 acter. Each sensation or impression, as 
 of pleasure or pain, is itself and noth- 
 ing else or more than itself. "The pain 
 I feel from the prick or scratch of a pin 
 is that peculiar pain only." It is not 
 another case of pain, either similar to or 
 different from the pain which I am 
 actively feeling." " But when you think 
 that pain, you do not think that pain 
 merely, you think other pains as well." 
 That is to say you compare Sensations ; 
 you introduce a Thought-line of Rela- 
 tion between them. Thought is, there 
 fore, not, like Sensation, peculiar, but is, 
 on the contrary, universal, in* Kind. 
 The first step from Singleness to Plural- 
 ity, extending to Infinity or Universality, 
 is taken when ice go from One to Two, or 
 from the Single Point or Thing to more 
 Points or Things than the one, as we 
 always do and must in every case of 
 Comparison or Relation. Thought or 
 
 the whole Intellectual Process is the 
 Perception of Relation and nothing 
 else, (1), the Sensation itself being taken 
 as Entity. It is always therefore a pro- 
 cess of Comparison, and is this element- 
 arily or primarily between Two' Points 
 or Things (or Properties or other Rela- 
 tions even). Hence Thought is Duismal, 
 as Sensation is Unismal. As Thought 
 is thus an interposed Xmc-of-Relation 
 between Points ; so Sensation is by anal- 
 ogy the Point or Points to which the 
 Line is related, that is to say, it is the 
 Stimulus or Stimuli, the prick or pricks 
 of unrelated Impression upon the Sensi- 
 tivity. Sensation and Thought are there- 
 fore as One (1) to Two (2), in the realm 
 of Number, and as Point to Line, in the 
 realm of Form. Sensation, Point, Unit, 
 and all their Analogues, I denominate 
 Entical ; Thought, Line, Duad and their 
 Analogues, I denominate Relational. 
 This is an exceedingly deep and valuable 
 mine of Analogy to be wrought more in 
 detail at our leisure, but which can only 
 be indicated here. 
 
 • 38. The Sophists had held, and after 
 them all Sensationalists or Experiential- 
 
 (1) Vestiges of Civilization, p. 42 and passim. 
 

 GOVERNMENTAL ILLL T STKATION. 
 
 [Ch. Ill 
 
 head of Organization and Movement ; J)uism as Divergent Individuality, 
 ending in the Sovereignty of the Individual, the last word of Democracy ; and 
 Trdtism: as the Composity and Balanced Vibration between the former two ; the 
 Universological or Pantarchal Theory of Government, (t. 56; Note, a. 23, t. 204). 
 6. But perhaps the most simple and appreciable popular illustration of 
 TTnism, Duism, and Trinism may be derived from the art of printing. Books 
 have been printed from Blocks of type-forms, in China, for at least two thousand 
 years ; and yet we date the Invention of the Art of Printing properly so called 
 a few hundred years back, and attribute it to Faust or Guttenberg. In what 
 does the difference consist ? What is the characteristic Element in this new and 
 true and Effective Art, which has given a new impulse to civilization, and 
 almost revolutionized the world ? It all consists in the simple idea of cutting 
 the Mode into little Mocks, each one containing but a single type-form or letter, so 
 that when they have been used in one combination or relation, tbey can be 
 separated, changed and recombined at will. It consists, in other words, of 
 Individualizing the Types, or of introducing the Principle of Individuality, and, 
 as it were, of free Autonomy, among them, instead of the Fixed Unity of rela- 
 
 ists hold to this day, that Thought is, 
 therefore, a Secondary and Derived, and 
 not an Original and Primitive, far less a 
 Governing and Paramount Element of 
 Mind. This is saying that the Line-of- 
 Intervention between two given points 
 is suggested to the mind, or generated as 
 a Line, by the previous existence of the 
 Points. Such is undoubtedly the fact in 
 one aspect of the subject, that is to say, 
 when the attention is first directed to 
 the Points. The Element Line is then 
 accessory to, and dependent upon the 
 Element Point. This is the Natural 
 Order ; but it is equally true that a Line 
 first apprehended in thought, or to which 
 the Attention is originally directed, 
 posits or generates the Points which are 
 its ends, and between which it inter- 
 venes ; and that in this case of Reverse 
 Order, — the Logical Order,— the Ele- 
 ment Point is accessory to, and dependent 
 upon the Line-Element. And, here, that 
 is to say, for all the purposes of Tran- 
 scendental or Pure Science, as the case 
 is also in Geometry, The Point (with the 
 Line accessory) plays a very subordinate 
 part, and the Line (with the Point acces- 
 sory) plays the governing and important 
 part. The case is the precise scientific 
 
 Analogue of the two kinds of Truth, 
 Particular and Universal, insisted upon 
 in the commencement of this Annota- 
 tion, (a. 3-16, t. 204). The Point with 
 its adjunct Line is the Analogue of Par- 
 ticular Truth, as it is of Sensation, (or 
 Quality, or Substance) : the Line with its 
 adjunct Point is the Analogue of Uni- 
 versal Truth, as it is of Thought, (or 
 Quantity, or Form). 
 
 39. This exceedingly important Ter- 
 minal Conversion into Opposites, the 
 counterparting of the Natural Order of 
 Conceiving the Evolution of Mentation 
 by the Logical Order of the Conception of 
 the same process, has been partially de- 
 tected by Prof. Ferrier, and as ably ex- 
 pressed as it could well be without the aid 
 of Scientific Analogy to illustrate it. The 
 following is his account of the matter. 
 It will be seen that he goes to the extreme 
 of denying the Natural Order : 
 
 40. " This * Something more'" than Sen- 
 sation, which is the essence of Thought, 
 " has been designated by the names of 
 Class, Genus, General Conception or Con- 
 cept, or Universals Now these terms, 
 
 according to the meaning which we 
 attach to them, are either very mislead- 
 ing, or they throw much light on the 
 
Cn. III.] 
 
 PBINTIUG ILLUSTRATION. 
 
 167 
 
 tion, or of Indissoluble Connection, which previously existed; and, inasmuch 
 as the Simplest Instance of Such Division, — illustrative of every Other Instance, 
 —is the Division which intervenes between any two types, this Individuality - 
 Principle, as a Principle, or as tie Simplest Form of such Individuality ■, is appro- 
 priately denominated Dtjism ; while the Principle of Fixed Unity from which 
 the Types are rescued by this Duism is, with equal propriety, called Unism. 
 The solid block retains still, however, its own special class of advantages, as in 
 in the case of wood-cuts and the stereotype-plate. The whole Furniture of 
 the Printing-Office with its Movable Types and its Solid Blocks included, and 
 collectively viewed, then illustrates the Composite Principle, or Trinism, com- 
 pounded of the Unism and the Duism in the larger Unity of a Complete Equip- 
 ment. Even the Movable Types come into a Temporary Unity, and are firmly 
 bound up by an iron " chase," when they are destined to be used collectively,— 
 and their single use is very limited. They have, however, the immense advan- 
 tage that they can then be " distributed," and pass freely into an infinite variety 
 of new combinations. This is like the soldiers of a republic where there is no 
 standing army, who assemble and come under military discipline for the emer- 
 gency, and afterwards disperse to their several occupations in the other rela- 
 
 Suhject, viz., the Nature of Thought, 
 which we are at present considering. 
 These expressions, as usually under- 
 stood, are held to express merely one of 
 the modes in which Thought manifests 
 itself, its other mode of manifestation 
 being its apprehension of Particular 
 Things or Singulars. Having apprehend- 
 ed these, in the first instance, Thought 
 is then supposed to fabricate Classes or 
 General Conceptions, or Universals, by 
 means of Abstraction and Generaliza- 
 tion, that is by separating the qualities 
 which things have in common from the 
 peculiar or differential qualities which 
 they have, and by giving names to these 
 common qualities, which names (names 
 such as man, animal, and so forth) are 
 significant of the Classes to which the 
 things belong. TJiat Doctrine I regard 
 as exceedingly misleading. It is the doc- 
 trine taught in all our Logics and Psy- 
 chologies. But I regard it, nevertheless, 
 as erroneous in the extreme , erroneous 
 for this reason, that it deceives us as to 
 what Thought is in itself; blinds us as to 
 its true nature. 
 
 41. " It seems to me that Thought 
 begins absolutely with Classes, General 
 Conceptions, or Universals, and that it 
 cannot begin otherwise. Thinking is, 
 in its very essence, the apprehension of 
 Something more than" and different 
 from "the Particular ; and, therefore, 
 to represent it as dealing in the first in- 
 stance with The Particular merely, is to 
 represent it as being what it is not its 
 nature to be. To think is precisely not 
 to think of any singular thing exclu- 
 sively, but to think it as an instance of 
 what may be again, and again, and again. 
 Every Thought transcends the particular 
 object thought of; and that transcend- 
 ence is not one mode in which Thought 
 operates ; it is the only mode ; it is 
 
 Thought itself in its very essence I am 
 
 convinced that Thought begins by re- 
 garding the pain" for instance " as one 
 of a class; begins by thinking something 
 more than the particular pain itself, and 
 that that something-more is a Class, a 
 Genus, a Conception, a Universal, or, in 
 the language of Plato, $ui Idea." (1). 
 
 42. This account of the matter is cer- 
 
 (1) Ferrier's Greek Philosophy. Vol. I. pp. 231, 233. 
 
163 
 
 SENSATION, POINT ; THOUGHT, LINE. 
 
 [Ch. III. 
 
 tions of life. The Movable Types thus -illustrate Unism, Duism, and Trinism. 
 in their own Evolutions. The solid Blocks, the Movable Types, and the Com- 
 bination of these two as Furniture, do the same, as just shown, in a larger 
 sense. Finally, if we consider more attentively the Single Block or Type, (unis- 
 nial from the other points of view), we shall still find (in a more minute sense) 
 the presence of these same three Inexpugnable or Omnipresent Principles. Thus 
 the block or type (or any single object) is, in itself, one only ; and in that aspect 
 it is Unismal ; but at the same it is sundered or severed by Limits from all 
 the others (or from all other objects) ; and this aspect of the subject, by which it 
 is made a one object, and which cannot be set aside in considering it, is Duismal ; 
 the reunited aspect of the Object after this analysis of its Constituent ideal 
 Elements is then Tresismal. If, still more metaphysically, we were to enter 
 upon the consideration of the Composition of the very Substance of the Single 
 Object, we should find nothing else down to Infinity, as we pursued the Analy- 
 sis and Synthesis, but these three Principles, in new and varying manifesta- 
 tions. It was in this sense that Pythagoras saw, somewhat dimly, no doubt, 
 that all things are reducible to the Spirit of these Elements of Number. 
 
 tainly correct in The Absolute ; that is 
 to say, regarding Sensation and Thought 
 as wholly separable from each other, 
 which in 'point of fact they never are. 
 Yv'hat we have therefore to do practi- 
 cally or in the Relative is to distribute 
 Mentation, a compound process made up 
 of the two abstract Elements, Sensation 
 and Thought, but never completely sep- 
 arable into them. The actually correct 
 distribution is then into 1. Naturismal, 
 Arbitrismal, Esperientioid or Feminoid 
 Mentation, proceeding in the Natural 
 Order, from Sensation as Principal to 
 Thought as Accessory, represented by 
 the numerical formula 1 + 2 ; and 2. 
 Scientismal, Logicismal, Reflexionoid or 
 Masculoid Mentation, proceeding in the 
 Logical Order, from Thought to Sensa- 
 tion, represented by the numerical for- 
 mula 2 + 1. It is the latter which is 
 specifically connected with Pure or Tran- 
 scendental Science, and which is para- 
 mount, from the Scientific Point of View. 
 It is allied with Abstract or Exact Sci- 
 ence, as the other species of Mentation 
 is alhed with Natural and Observational 
 Science generally; or with Natural Phi- 
 
 losophy. The same ground is traversed 
 in each Order of Investigation, but in the 
 opposite direction, with the same result 
 in a sense, but of a different character, 
 through the intervention of the principle 
 of Mere Preponderance. The One 
 
 (1) takes the lead of the Two (2) in 
 one form of the Composition of the 
 Three (3). In the other form the Two 
 
 (2) predominates over the One (1). 
 
 43. Again, "The Mind is free and 
 active when it thinks ; it is compelled and 
 passive when it feels." (1). Hence men 
 are said to be enslaved by Sense, by 
 their Senses, by their passions, etc. 
 
 44. Sensation finding its Analogue in 
 the Point, and Thought in the Line, let 
 us reason from this Analogy a step far- 
 ther. In the finest Analysis it may be 
 assumed, in contravention of the prima 
 facie appearance, that it is impossible to 
 think the Point, that is to arrive, in the 
 Mind, at the conception of a Point, prior 
 to having the conception of Lines or a 
 Line ; thus that we must first think the 
 Co-ordinates or Converging and indicat- 
 ing Lines which determine the locality 
 of the Point in the imaginary space which 
 
 (1) Ferrier's Greek Philosophy. Vol. I. p. 237. 
 
Ch. Ill] 
 
 REGENERATIVE FUNCTION OF THOUGHT. 
 
 160 
 
 is to contain it ; that we must at least 
 assume in thought one such Thought- 
 line along which the Mind passes, as it 
 were, from its own ideal position to that 
 at which the Point is posited. Granting 
 this assumption which is one of the 
 necessary aspects of the subject, and the 
 Conception of Point is then subsequent 
 to, and dependent upon, the Conception 
 of Line ; that of Thing subsequent to, 
 and dependent upon, that of Law ; Crea- 
 tion, to the Scheme of Creation in Pure 
 Ideal ; Origins in Time, to Final Causes 
 in the Perfectibility of the Future ; 
 Sensation, to Thought ; Sensationalism, 
 to Idealism ; Materialism, to Spiritual- 
 ism ; Common-place Conceptions, toTran- 
 scendental ones, and, in a word, Primitive 
 Natural Conditions, to the Ulterior Sczen- 
 tized Divine Social Code. Hence, the 
 Whole Historical Evolution of Being in 
 Time (Temporology) is inferior and sub- 
 ordinate to the Logical Evolution of 
 Being in Space (Spaceology) ; this last 
 being peculiarly the domain of Uni- 
 versology, or the Universal Logic, as 
 contrasted with Systems of Practical 
 Philosophy based on Historical Data. 
 
 45. It was then the point of the de- 
 monstration implied m the reasoning of 
 Socrates that, while Sensation is the 
 Phusis or Nature of Man, it is only his 
 Lower or Inferior Nature, and that 
 Thought is a Higher or Superior Nature 
 in Man, — and so entitled to govern. It 
 also appears upon further reflection that 
 the Typical or Governing Manifestation 
 or Department of Sensation is Sensuality, 
 which is Vice [the Scriptures abound in 
 this doctrine] ; and that the Typical or 
 Governing Manifestation of Thought is 
 the Apprehension of Truth, which, when 
 applied in Action, is what we mean by 
 Right ; and the practice of which is Vir- 
 tue. It is the function, therefore, of 
 Thought, or the Intellect.to regenerate 
 Sensation ; to elevate it from Sensuality 
 to Sentiment, culminating in the love of 
 Truth and Right ; or, in theological 
 phrase and form of conception, to " the 
 
 19 
 
 Love of God." The Intellectual percep- 
 tion of Right, reinforced by the regen- 
 erated Sentiment, which is the Love of 
 the Right, is then Righteousness, which 
 is the highest of religious endowments. 
 We find herein the ntxus between In- 
 telligence or the enlightenment of the 
 intellect, and Morality or Goodness. 
 Hence the Socratic axiom, — which can 
 only be accepted with the above modi- 
 fications, — Tliat all Virtue is Knmcledge, 
 and that all Vice is Ignorance. 
 
 46. Plato developed the Socratic per- 
 ception of the Priority and Superiority 
 of Thought over Sensation into his pecu- 
 liar doctrine of Ideas, as the pre-existing 
 Types and Models of all Sensible Objects 
 or Things. The moral affiliation of the 
 idea took, however, a different develop- 
 ment. Prof. Ferrier proceeds to show, 
 in further exposition of Socrates, that in 
 the lowest sensuous development of Mind 
 there is no true Self-Consciousness ; that 
 in order to the existence of a true Self- 
 Consciousness, the Self must be thought 
 as well as felt, or instead, rather of being 
 fell ; thought apart from all other Selves, 
 and yet into relation with all others, by 
 discrimination and comparison, which 
 the animal, the child, and even those 
 untrained in thinking among men, can- 
 not do ; that this true Self-Consciousness 
 (along with the abstract understanding 
 of Truth and Right) leads, and is the only 
 thing that can lead, to a true Sympathy, 
 beyond the mere animal instinct of herd- 
 ing, and so lays the foundation of true 
 Social Organization ; that there is and 
 can be no true sympathy, and no true 
 basis of Society, except as grounded upon 
 Thought, and a developed Self-Conscious- 
 ness or Personality in the Members of it ; 
 the clean-cut discrimination of Self in 
 comparison with other Selves ; the un- 
 derstanding of all relationships, affini- 
 ties and repulsions., duties and rights ; 
 and, in a word, of the Laws of a true 
 Societary Organization, or of the Divine 
 Social Code. Ferrier need not be held 
 responsible for all of these conclusions, 
 
170 
 
 SPIRITUAL MISSION OF CHRIST. 
 
 [Ch. III. 
 
 but sucli is the truthful logic of his rea- 
 soning on this subject. 
 
 47. Consider now that every Actual 
 Line drawn, for instance on paper, or 
 thought of in the Mind, is produced or 
 continued, in the rational nature of 
 things, outward to infinity ; that every 
 real Line, therefore, has a Ghostly Line 
 emanating from it, vague, intangible, 
 and unreal, or only half-real, but infinite. 
 These Ghost-Lines, emanating from (or 
 else preceding and causing) all real lines; 
 interblending, crossing each other at all 
 angles ; almost impalpable even to the 
 thought ; are the Analogue of Spirit, as 
 the Actual Lines are the Analogue of 
 Thought. Level and Straight Lines are 
 the Analogues of Truth and Right. The 
 Ghost-Lines emanating from such Lines, 
 are then the Analogues of " The Spirit 
 of Truth." But, in a minor sense, all 
 Lines give off their " Spirit "-emanation ; 
 still less sensibly every Point serves, by 
 its radiation, also to emane Spirit ; but 
 the Radiations are Lines, and so it is 
 only through the Line- (or Logos-) Prin- 
 ciple that the Point can diffuse itself into 
 Eeing, The " Spirit" from Lines even 
 in their confusion, having in them al- 
 ways something of Straightness or Truth, 
 (such being the essential Nature of Line), 
 is then regenerative in its influence upon 
 mere Points, tending to bring them into 
 some degree of Harmony or Order. [For 
 Lines keep in mind Thought ; for Ghost- 
 Lines Spirit; and for Points Sense or 
 Sensation ; and finally for the Ghost- 
 Lines which emanate from, and prolong 
 Level and Straight-Lines, which are the 
 Analogues of Basic Sciento-Philosophic 
 Thoughts, or the Primordial Principles 
 of Being, keep in mind " The Spirit of 
 Truth"]. 
 
 48. It was the Mission of Christ in 
 Judea to announce especially, and to 
 lead in, the Spiritual Dispensation of 
 human affairs, and to carry over thereby 
 
 ' the Socratic idea of Morals, from Knowl- 
 edge merely, of the True and the Right, 
 to a conformity in the Heart or Senti- 
 ment (Sensational), with the True and 
 the Right ; to announce and to lead in, 
 in other words, the Spiritual Regenera- 
 tion of Man. Continue in mind the 
 idea that "Spirit" is the Emanation 
 from Thought, as Ghost-Lines are so 
 from Real Lines ; and in view of the pre- 
 ceding explanation let us now interpret 
 some of the words of Christ. While in 
 the act of preaching Regeneration to Ni- 
 codemus, he affirms, " The Spirit blow- 
 eth where it listeth, and ye hear the 
 sound thereof, but ye cannot tell whence 
 it cometh, nor whither it goeth, so is every 
 one that is born of the Spirit." (1). We 
 say habitually that such or such a thing 
 is " in the Wind" or " in the Air," when 
 it is an idea which comes vaguely to us 
 merely. Even this " Spirit" which ema- 
 nates vaguely from the Inherent Wis- 
 dom or the Divine Logos, was truly held 
 by Jesus to be capable of a regenerating 
 influence over the Natural or Sensuous 
 man. Such has been and is the Sen- 
 timental Regeneration which has occur- 
 red in the experience of Christians. But 
 Christ was apparently aware, and meant 
 also to intimate, on another occasion, 
 that there was in reserve for humanity 
 another and higher kind of Regenera- 
 tion, to be effected through a " Spirit" 
 of a somewhat different character ; name- 
 ly as we may now say, the Emanations 
 from Level and Straight Lines ; the 
 foundations, beams, and corner-posts of 
 the New Jerusalem ; as against the ema- 
 nations from the Congeries of Confused 
 Lines generally — mystical and inspira- 
 tional teachings. This he distinctly de- 
 nominated, not " Spirit" merely, but 
 " Tlie Spirit of Truth" He declined to 
 attempt this higher teaching, to minds 
 so little developed as those then in the 
 world, and spoke of it, by personification, 
 
 (1) John ir. 8. This -was mysticism only to be understood through Inspiration, Intuition and Im- 
 pression. 
 
CH.III.] 
 
 MYSTERY ; BABYLON THE GREAT. 
 
 171 
 
 as of some One who was to come after 
 him His memorable words on this sub- 
 ject are, " I have many things to say 
 unto you, but ye can not hear them now. 
 Howbeit, when He, the Spirit of 
 Truth, is come, He will guide you into 
 All Truth;" [Scientific and Moral.] 
 Tins is no less broad than the claim of 
 Universology itself; "For he shall not 
 speak of himself, but whatsoever he shall 
 hear that shall he speak." This seems 
 obviously to foreshadow the impersonal 
 character of Universal Science, the Ab- 
 solute Spirit of Truth, as contrasted with 
 the Personal Claims and Averments of 
 all the previous "Guides" of doctrine, 
 not even excepting his own position as 
 then assumed in the world. It is the 
 foreshadowing, in other words, of the 
 Supersedure (in predominance) of the 
 Arbitrisrnal by the Logicismal Regime, 
 in human affairs : and " He will show 
 you things to come." Prevision is the 
 distinctive characteristic of Science ; it 
 is prophecy made certain. "He shall 
 glorify me ; for he shall receive of mine, 
 and shall show it unto you." The true 
 and perfect Intellectual Dispensation, 
 when decisively and triumphantly in- 
 augurated, will, instead of condemning 
 or depreciating the Sentimental Moral 
 Regeneration inaugurated by Christ, as 
 the Fragmentary and Imperfect Intellec- 
 tual Development of the past has in a 
 measure done, will glorify Christ by 
 magnifying the importance and essential 
 necessity of his doctrine and life. (c. 
 30, t. 136). It will also receive of the 
 things which are his, as in the instance 
 now before us, and will expound them, 
 or show them to the world. " All things 
 that the Father hath are mine : therefore 
 said I that he shall take of mine, and 
 shall show it unto you." Christ as the 
 Love-man, the personal representation 
 and embodiment of Divine Love, or Sen- 
 timent in its highest form, (the Spirit- 
 ually regenerated Sentient Nature), pos- 
 sesses, in right, everything which there 
 
 is inherently in Being, even in the Mas- 
 culoid and Senectoid Hypostasis of Divine 
 Being. Wisdom, while it governs, is 
 still the Servant of Love. It can do no 
 other, therefore, than to take and mani- 
 fest the riches of Love. (c. 1-3, t. 58). 
 
 49. It results, nevertheless, that there 
 is something higher in the prospective 
 development of the Human Race, than 
 Proto-Christianism, or the First Form of 
 Christianity, could propound. It results 
 also that all Mystical, Merely Symbolic 
 and Ordinary Spiritualizing Methods of 
 teaching, whether employed by Christ or 
 any other teacher, — Inspirational, In- 
 tuitional, Impressional, — were and are 
 merely provisional, prophetic, adumbra- 
 tive, and preparatory for the Higher 
 Dispensation (Deutero-Christianity). The 
 Ultimate, and Perfect, and Precise Com- 
 prehension of the Operation of Spiritual 
 Laws, and of the Mode of Spirit-Life, and 
 of the related subject of Human Destiny, 
 must be derived from a Reflection cast 
 by the achieved discovery and completed 
 understanding of the Laws of the Ex- 
 ternal-Material, and of the Intellectual- 
 Rational Universe. This must be re- 
 vealed to the Intellect through Science, 
 carried down by Radical Analysis to Uni- 
 versals, and then, from the foundation so 
 laid, up, by an Infallible Synthesis, to 
 the full proportions of the Scheme of the 
 Universe. It is in this way that the 
 Abolition of Mystery, prophesied of in 
 the Scriptures, is destined to occur. 
 "And upon her forehead was a name 
 written, Mystery, Babylon the Great, 
 the Mother op Harlots and Abo- 
 minations op the Earth." " And 
 after $hese things I saw another angel 
 come down from Heaven, having great 
 power ; and the earth was lightened with 
 his glory ; and he cried mightily with a 
 strong voice, Saying, Babylon the Great 
 is fallen, and is become the habitation of 
 devils, and the hold of every foul spirit, 
 and a cage of every unclean and hateful 
 bird." (1). 
 
 (1) Revelation xvii. 5, and xviii. 1, 2. 
 
172 
 
 SYMBOLISM OF THE APOCALYPSE. 
 
 [Ch. III. 
 
 50. Observe "here tlie word, egeneto^ 
 HAS become ; not that it was so while 
 this Mystery was the best that was 
 known in the world, and a proper adap- 
 tation to the infancy of the race; but 
 from the time when the Light of the 
 Pure Reason shines in the world ; " when 
 the earth is lightened by his glory;" 
 there is no salvation out of the pale of the 
 Regenerate and New Catholic Church; 
 that is to say, in the continued rejection 
 of the Truth as revealed to the Intellect 
 through the medium of Science. As to 
 the old Babel or Babylon of dogma, 
 bigotry, dubious faith, conflicting creeds, 
 and persecuting opinions, it has from 
 that time become "the habitation of 
 devils and a cage of every unclean and 
 hateful bird ;" " a mass of rottenness 
 and corruption to be deserted with the 
 utmost speed ;" The " Other Voice from 
 Heaven" in respect to her is : " Come 
 out of her, my people, that ye be not 
 partakers of her sins, and that ye receive 
 not of her plagues." (1). The sudden- 
 ness of the collapse of the old system of 
 doctrines, and of the methods of their 
 inculcation is also strongly put. " There- 
 fore shall her plagues come in one day, 
 death, and mourning, and famine ; and 
 she shall be utterly burned with fire ; 
 for strong is the Lord God who judgeth 
 her." (2). So again : " For in one hour 
 so great riches has come to naught." (3). 
 
 51. The whole Church, in common 
 with Swedenborg, gives a symbolic in- 
 terpretation to the Apocalypse ; for it 
 will of course admit of no other. (He, 
 indeed, affirms as much of the whole 
 Scripture Narrative). Swedenborg in 
 turn, in common with nearly all Protes- 
 tant commentators, makes the Babylon 
 of the Apocalyptic Vision to signify the 
 Old Catholic or Roman Catholic Church. 
 I apply the same interpretation, only 
 more radically, to the whole Feminoida- 
 Infantoidal Dispensation of the Past, the 
 
 Proto-Societismus (c. 24, t. 136) founded 
 on Tradition, Inspiration, vague guesses 
 and Mystery of all sorts, in the place of the 
 
 KNOWLEDGE OF ABSTRACT TfiUTH, and 
 
 the love of IT as a basis from which 
 to proceed to its determinate applica- 
 tions, in the construction and adminis- 
 tration of the Individual Life, and of all 
 Social Affairs. By Babel or Babylon is 
 therefore here meant the Primitive In- 
 coherence or Confusion of all Human 
 Affairs, as a State or Condition of Things 
 prior to the Scientific discovery of the 
 Laws of Order and Harmony in the 
 world. By such discovery the Old and 
 Incoherent Order is in fact instantly (in 
 a day or in an hour) blasted, or affected 
 by the cause of its rapid prospective dis- 
 solution, however it may for a time 
 linger and retain an apparent and nom- 
 inal existence. The old Co-Matrix of So- 
 cial Gestation, like any other Placenta, is 
 destined to be cast aside and to go into 
 decay from the instant of the true Birth 
 of Humanity through the Unification of 
 Intellectual Perceptions ; for it is Science 
 which addresses itself to the Universal 
 Faculty in Man, and the achieved 
 Unity of the Sciences will complete 
 the argument as addressed to that faculty. 
 Faith, Inspiration, Subjective Personal 
 Illumination, and all other appeals, ad- 
 dress themselves to the Particular Facul- 
 ty in Man, and could only achieve, there- 
 fore, Sectarian and Fragmentary results — 
 as Methods of Knowing — however much 
 they may continue to serve, in various 
 ways, for the culture of the Individual 
 Soul. In another sense, however, all the 
 leading Doctrines of all the Religions or 
 Sects of the Past or now extant, will be 
 rescued, reburnished, and reconciled or 
 adjusted in the Scientized character, the 
 Faith founded in Knowledge, of the 
 Universal Church of the Future. 
 
 52. It is by no means meant that all 
 Knowledge is instantly opened up to the 
 
 (1) Revelation, xviii. 4. (2) lb., 8. 
 
 logical Exposition of the Apocalypse. 
 
 (3) lb., 17. See also the forthcoming Universo- 
 
Ch. III.] 
 
 LOGICISMAL AND ARBITRISMAL REGIME. 
 
 173 
 
 world througli the discovery of Uni- 
 versology ; but that the central knowl- 
 edge is had, from which it becomes pos- 
 sible to proceed outwardly, upon any 
 radius, in an orderly manner, to the in- 
 vestigation of any given point (t. 183) ; 
 so that the acquisition of any particular 
 knowledge within the legitimate scope 
 of the intellectual faculty is merely a 
 matter of time, and of the requisite ap- 
 plication (t. 183) ; and that, hence, who- 
 soever chooses, hereafter, to remain in the 
 old Babel or confusion of ideas, mill be 
 plagued icith the plagues which are de- 
 nounced upon her. The clear demonstra- 
 tions of those who see the light will be 
 gall and wormwood to all such, and a 
 just retribution for the hindrances and 
 wrongs which the Mystical teachings of 
 the Past have heretofore thrown in the 
 way of the Reason. Savonarola, Gali- 
 leo, Bruno, and Servetus will be amply 
 avenged. " Reward her even as she 
 rewarded you ; and double unto her dou- 
 ble according to her works ; in the cup 
 that she hath filled, fill to her dou- 
 ble." (1). Only that the tortures inflicted 
 by the Light of Intellectual Truth will 
 vex the Mind and Spirit, and not the 
 bodies of men The New Order will be 
 the final and complete triumph of the 
 Logicismal over the Arbitrismal Regime. 
 53. The writings of Emanuel Sweden- 
 borg are a Semi-intellectual, Semi-mys- 
 tical, and partial, illumination of the 
 Spirit and meaning of the Older Scrip- 
 tures and Philosophies. They are, as it 
 were, halfway-ground between the ear- 
 lier Mysticism and Universology. The 
 writings of Tulk and James are then 
 another halfway-stage between Sweden- 
 borg and the Scientific comprehension 
 of Spiritual Laws. All of these specula- 
 tions will likewise undergo modification 
 and a new exposition from the Light of 
 a Purely Intellectual Revelation. The 
 6ame will happen for the great mass of 
 
 related philosophies which have been 
 evolved from Modern Spiritism. 
 
 54. Thought is then pre-eminently 
 The Man, as held by Socrates, and n:>t 
 mere Sensation, as held by the Sophists. 
 The Straight Lines and Levels and Per- 
 pendiculars of the Mythical Cubic city 
 seen in the Apocalyptic Vision descend- 
 ing out of Heaven, symbolize those Fun- 
 damental and Regulative Lines and 
 Exact adjustments of Thought, which 
 are at the same time the Laws of Uni- 
 versal Being, and the Principles of the 
 Universal Science — The Axes or Axio- 
 mata of Being. As the Laws and Mea- 
 sure of the city representing Human 
 Society, so they are the Laws and Mea- 
 sure of Man, and especially of Man as a 
 Spirit or Rational Being superior to 
 sense — in other words, an Angel. Man 
 is therefore, still, only in a higher sense 
 than that of the Sophists, the Measure, 
 while he is also the Measurer, of the Uni- 
 verse. This was testified to by John, 
 the Revelator, in these words : " And he 
 measured the wall thereof, an hundred 
 and forty and four cubits, according to 
 the measure of a man, that is, of the 
 Angel." (1). 
 
 55. The kind of Truth which is thus 
 identical with Thought, and with the 
 Measure of the Universe, and with Mind, 
 and with Man as the Measure or Mea- 
 surer (c. 1, 2, t. 96) is, of course, as will 
 now be understood, Sclf-Ecidcnt, Neces- 
 sary and Universal Truth. In other 
 words, it is Axiomatic, when rightly 
 brought before the attention of any com- 
 petent mind, or of all such minds. I am 
 not unaware that some philosophers 
 have denied that there is any truth 
 which is absolutely axiomatic. Edgar 
 A. Poe, in a Philosophical Treatise en- 
 titled Eureka, has thus denied the exist- 
 ence of Axiomatic Truth in the absolute 
 sense, and J. Stuart Mill, in his recent 
 " Criticism on Sir Win. Hamilton," docs 
 
 (1) Revelation, xii. 17. See farther, my forthcoming Exposition of the Apocalypse. 
 
174 
 
 AXES, AXIOMS, AXIOMATA. 
 
 [Ch. HI. 
 
 nearly the same. This extremism finds 
 its parallel in the denial that there 
 is, in the Absolute, any such direction as 
 Up or Down (a. 11, c. 32, t. 136). 
 To discuss it here would lead me too 
 far awa y from the present purpose ; es- 
 pecially as, however, in the Absolute 
 the issue might result, the distinction 
 relatively, and for all practical purposes, 
 between Universal Truth and Particular 
 Truth, so ably elaborated by Professor 
 Ferrier, would remain intact, and no less 
 radically important. The Absolute of 
 Philosophy being, in strictness, a region 
 where all distinctions are wiped out of 
 existence, we must necessarily return 
 to the Relative whenever we would dis- 
 criminate anything whatsoever ; and 
 hence for the terms Absolute and Piela- 
 tive as applied to different classes of 
 Truth after the manner of Prof. Ferrier, 
 the terms Absolutoid and Relatoid might 
 better be substituted. 
 
 56. The doctrine of Divine Spiritual 
 Influx and of the consequent regenera- 
 tion of the human heart, and the other 
 cognate doctrines of Christ, reinforced 
 and modified by the Greek learning and 
 philosophic tendencies of Paul, and by 
 the Platonizing . Transcendental Philo- 
 sophy of John, and still later of the Neo- 
 Platonists, have formed the burden of 
 Christian Theology and of Christianism, 
 as an influence and drift of development 
 in the world. We need not here pursue 
 further the growth of Philosophy. All 
 the modern systems are radicated in 
 some one of the ancient Greek Philoso- 
 phies which we have passed rapidly in 
 review. At another point the divergence 
 from Plato towards Philosophy, and from 
 Aristotle towards Science, as brought out 
 under subsequent culture, will receive 
 some additional notice ; and other features 
 of the subject will from time to time oc- 
 cur in the Commentary and Annotation. 
 
CHAPTER IV. 
 
 Text. Analogy between Number, Being, and Form, p. 176 Arithmetic, Geometry, Analysis, 
 177. Numerology; Morphology, 178. Exposition of Crucial Schema of the UNrvEBSE, 182. 
 Clefs 1, 2. 3 5 Aijsteact-Conckete, Abstuact and Concrete, Sciences of Spencer, 1S3. Point, 
 Number; Line, Form, 190. Substance, Limitation, 190. Naturo-Metaphysic, Sciento-Philos- 
 ophy, Arto-Pbilosopby, 192. Something, Nothing ; Wholeness, Partness (Half-ism), 193. The 
 Relative and the Absolute, 194 Clefs ; Notation, 195, 213, 215, 217, 242, 246, 261, 262, 
 267, 26S, 269, 285, 298, 299, 309, 312, 313, 335, 337, 339. Astronomic Illustration; A Temple 
 or an Edifice, 200. Distribution of Exactology, 206. Careers, 208. Stories (Fr. Etage*), 205. 
 Distribution of Echosophy, 214. Distribution of the Pneumatismus, 217. Of the Anthropismus, 
 218. Of the Fractionismus, 221, 226, 246 Subjectiyismus and Objectivismus, 223. Entity 
 and Relation, 225. Steuctubology and Systematology, 225. Subjectivismus of the Echosoph- 
 ismus, 227. Co-Existences and Co-Sequences, 228. Bi-Lateeal Symmetry, Sexual Mate- 
 hood, The Sociological Question, 229. Dlalectic, 225. Indeterminismus, 236. Vander Weyde's 
 Distribution of the Sciences, 233. Geneealogy and Specialogy, 240. Distribution of Natueo- 
 Metaphysic, 241. Speculology, 243, 249. Ontology, 244. Echosophy and Philosophy distributed, 
 245. Theology — Aebitbismology and Logicismology, 246 ; Analogues of, governmentally, 24-8. 
 Appetism, Charm, 248. Unitarianism, 243. Cosmolosical Conception : Psychological Dif- 
 ference ; Ontological Faith, 250. Instinctual, Dialectical, Elaborate, Cosmological Conception, 
 255. Realism; Constructive Idealism; Pure Idealism, 255. Tellubology : Meteorology: 
 Ueanology, 256. Classiology, Regaology, Stabiliology, 257. Mineealogy, Yegetalogy, Ani- 
 malogy, 253. Self-Consciousness— Ferrier, 259. The Absolute Conscious Ego, God — James, 
 260. The Cosmical Conception — Masson, 261. Nihilism, Pantheism, 261. Hegel, on Limit, 263, 
 265, 206. The Swing of Mind, 264. Thesis, Antithesis, Synthesis, 268. Inaccuracy of these 
 terms, 270; Rectification — Thet, Antithet, etc., 271. Antithetical Reflexion and Balanced 
 Vibration, 272. Co-Seqcenciation and Co-Existences, 273. Different Dialectics, 274, 275, 278. 
 Abstract-Coucretology, Analogues of, 277. Cosmical Conceptions Distributed, 279. Theory of Per- 
 ception, 280. Punctismus and Liniismus, Points and Lines, Sensations, Thoughts, 2S1, 2S2. Stories, 
 (Etoges) of the Mind, 2S3. Transcendentalism — Heaven ; Experientialism — Earth and Hell, 2S4, 
 2S5, 308. Purgatory, 286. No Absolute Separation of Heaven and Hell, 2S6, 2S7, 2S8. Birth of 
 Spirits into Spirit- World ; of Ideas into Mind, 2S9, 292. Geand Reconciliation of All Doc- 
 trines, -SI. Real Presentationism — Reid, Hamilton, 290. Trance and Mediumship, M The Final 
 Judgment" — Swedenborg, Andrew Jackson Davis, The Geeat Tbansition, 291, 292, 297, 299. Ail 
 Ideas both Matteroid and Spiritoid, 292. The Three Heavens — Swedenborg, 293 ; — all within the Na- 
 turismus, 294, 208. The Grand Reveesal, now, 295 , The Self-Conscious Ego in the Mind . The 
 Lord in Heaven, 295, 296. " The Resurrection of the Dead" — Modern Spiritism, 296. Impending 
 Unition of the Spirit- World and this World, 297. The Three Stages, 298, 305. Dr. Cumming, Shi- 
 meaU- Prophecy, 300. Indicia of the Geeat Ceisis, 300-305. Analogy of Physiological Conception, 
 306. Normal Progress towards Life, not towards Death • from Old Heaven and Earth to New, 307. 
 Change of Face from East to West : from Belief to Knowledge, 309. The New Catholic Creed, 310. 
 The Millennium to be inaugurated through Science, 310. Varieties of Ontological Faith, 311. The 
 Absolute, The Infinite, The Ecstatic, 312, 316. Natural Philosophy— Comte, 313. Two A 
 Prior? s ; Two A Posteriori* a, 314. " The Subjective Synthesis "—Comte, 315. Objective Method ; 
 Subjective Method, 315. Head = Man, Trunk = World, (Woman), 816. Three Philosophies of 
 Comte, 318. Seven Sciences of do., 319, 321. Body and Limbs, 320. Astronomy = Whole Body ; 
 321. Neck, Nexus, Equation, 323. Decussation, 324. Ritio, 324. Analogies of the Skeleton, with 
 Comte, 325 • with Kant. 32S. The two feet, 329. Pri neiples Uniyf.bsaloid , Generaloid; Spe- 
 cialoid, 331. Pelvis and Skull: Teeth and Nails, 332. Least Atom, 333. Bi-lateral Equation; 
 Unoids, Duoids, 333, 343. No. 32— Fourier: Ribs, 334. Trigrade Series of Pivotal Positions, 
 Incipient, Medial, Final, 334. Absolutology, 335. The Frothinghams, 336. Espousals, Ecstaticism, 
 337. Pantheism, Mysticism, Anthropomorphism, 338. Composition of Number Two, Comparology, 
 Sciento-Philosophy (Proper), 340-343, 314, 347. Absolute Analysis, illustrated in Phonetics, 
 345,346. Unification of Hum m Speech. " Abmrd" Metaphysical Equations, 343T, 34a Evolution 
 If Humbert the Infallible Guide. 349. Classification, 350; Monospheeology ; Comparology, 
 351 Notation provisional, L£l. 
 
176 NUMBER AXD THE UNIVEESE. [On. VI. 
 
 Tables 13-35; pp. 178, 1SS, 204, 226, 241, 245, 249, 250, 255, 256, 25S, 26S, 2T4, 275, 276, 27S, £73, 
 293, 311, 335, 336, 33S, 341. 
 
 Z,ist of Diagrams. No. 5, Cbucial Schema, 182. No. 6, Abstract of same, 184. No. 7, 271. No. 8, 324. 
 
 Commentary. The Elementismus of the Numerismus, p. 177. Distribution of the Mathematics — 
 Davies, Comte, Spencer, (Table 1, Dia. 1), 178-183. Concretismi, 189. Form, Limitation, Sub- 
 stance, Reality, 192. Spencer's Distribution of the Sciences, (Table 1), 197. Pre-Clefs, 204 Sys- 
 tematology, 225. Co-Existbnceb and Co-Sequences— Clancy (Buckle on Mill) ; Logic, Analogic, 
 Pantologic, 228-234. Induction and Deduction, (Analysis and Synthesis), 243-246. Vis, Viscus, 
 Viscera, 246. Godism— Unity, Trinity, 249. Coleridge— Grammar, Theology, 271 ; Addition and 
 Subtraction the Whole of Mathematics, 274. The Grand Reconciliation of Ideas, 290. No Apol- 
 ogy for accepting Spiritualistic Facts, 291. Swedenborg and Harris, 294. Yictor Hugo, Heqnem- 
 bourg, Kalunkee Incarnation, Prophecy, Millennium, The Grand New Nation, 299-304. The Judg- 
 ment by the Saints, £01. " The Grand Crisis;" Hewitt; Rehabilitation of Peesistent Remain- 
 ders, 308. Decrease of Prayer, Increase of Labor, 310. Death a blunder; Immortality normal; 
 Male and Female Brain, 317. Wronski— Messianism, Pansclavism; Russia, America, 320. Hew- 
 itt's Architecture, 321. New Jerusalem, 323. Hair and Beard ; Men and Women, 324-331. Musical 
 Octave, 339. Education— Boyle, 346. Wronski' s Formula, 349. 
 
 Annotation. The Absolute— Ferrier, 195, 200; Mill, 200; Hamilton, Cousin, 207, 208, 213, 215; 
 Comte, Lewes, Metaphysics ; Counter-Statements, 197. "Senseless Abstractions "—Mill, 202, 205, 
 210, 217. Contradiction The Type of Being, 203, 206. The Muscular Thinkers, 211. The Uncon- 
 ditioned—Hamilton, 214. The Abstract never Actuully true, 219. Spencer, 220. Masson— Recent 
 British Philosophy, Extract, 250-257; 261-265. Swedenborg, Dante, "World of Spirits," "Pur- 
 gatory," 284. 
 
 228. In the present Chapter we are to establish the Analog- 
 ical Relationship between Numbee, as the General Domain of 
 the Abstract Mathematics, and The Univeese at Laege, in 
 respect to those Primary Metaphysical Discriminations which 
 are — within this less definite Domain — equally fundamental, 
 but — apparently — less exact than the corresponding Element- 
 ary Distributions of Number itself. Such are those concep- 
 tions which the philosophers have denominated The Absolute 
 and The Relative : — Reality, Limitation, Existence, and 
 Movement; The Absteact and The Concrete, and numerous 
 others of a similarly ideal and intangible character. Into this 
 latter Order of Discriminations we may now hope, for the first 
 time, to be able to introduce Scientific Exactitude and Preci- 
 sion, by virtue of their discovered definite Analogy with the 
 Primitive Discriminations of Number. Subsequently, the 
 demonstration will be confirmed and completed, through the 
 Analogy, to be shown in the Fifth and Sixth Chapters, between 
 the Discriminations in both of the above-mentioned Domains 
 or Departments of Being — Number and the Elementismus of 
 the Real Universe — with Correspondential Discriminations in 
 an intermediate Department, still more obviously definite 
 
CH. IV.] ARITHMETIC, GEOMETKY/, ANALYSIS. 177 
 
 than either of these two ; namely, that of Figure or Geome- 
 trical Form, c. 1. 
 
 229. We are here, it is obvious, within the Mathematical 
 Domain. Yet it is not the whole of that Domain which we are 
 about to investigate ; — except for the purpose of excluding 
 certain grand Sub-Domains, and thereby narrowing the field 
 to that which is most elementary within the total realm of 
 Mathematics. 
 
 230. Davies in his Philosophy of the subject divides The 
 Mathematics into three Parts : 1. Aeithmetic, 2. Geometry, 
 3. Analysis, (including Algebra and the Higher Calculus, (1). 
 These are the Pure abstract Sciences of Number, Form and 
 Spacic Relation. It is none of these Sciences as Pure and Ab- 
 stract Mathematics which are now to occupy our attention ; 
 nor is it the Applied or Impure Mathematics. It is, on the 
 contrary, a Lower or More Elementary Abstract and Fun- 
 damental Department of Numerical, Morphic, and Relational 
 Considerations, one which has hitherto escaped attention, but 
 which is of the last degree of importance, that, namely, of 
 determining the Analogical Values of the Elements of Number 
 and Form, and so of Relation universally. 
 
 231. The following Table exhibits the Subdivisions of this 
 
 Commentary, t. 228. Inasmuch as the department of the Universe at 
 large, which is here to be brought into Analogical Relations with Number or 
 the Numerismus, includes the Basic Discriminations of Ontology only, and as 
 the Basic Discriminations of Ontology are the Elementismus of the Universe at 
 large, it follows that it is the Elementismus of the Numerisinus only which will 
 here come into play. This Elementismus relates to the Elements of Number, 
 and still predominantly therefore to Unism andDuisM, and similar Metaphysico- 
 Numerical Considerations. The Elaborismus of Number gives, on the contrary, 
 such discriminations as Arithmetic, Algebra, and the Transcendental Calculus, 
 and the Real Analogues of these Departments of Science will come into play 
 later, and will assume somewhat more prominence in connection with the Sci- 
 ento-Analogy of Form in the two next following Chapters. This simple state- 
 ment is more elaborately made in the following paragraphs of the Text. 
 
 (1) Davies' Logic and Utility of the Mathematics, p. 98. 
 
178 NUMEPOLOGY ; MORPHOLOGY. [Ch. IV. 
 
 whole Domain. The words in Capital Type indicate the por- 
 tion of the Domain to which we are about to attend ; and 
 those in Smaller Type the portions to be excluded, c. 1-10. 
 
 TABLE 13. 
 
 1. Number. J5. (3) Form. 3. (2) Spacic or Numeso-Mokphic 
 
 Kelatiox. c. 1-10. 
 
 {The Lower Mathematics) Analysis; {the Higher Mathematics.) 
 
 i ■ — - — *- >> 
 
 3. Applied Aritlime- Applied Geome- 3. Calculus of Yaria- 
 
 tic. try. tions. 
 
 2. Pure Arithmetical Pure Geometry. 2. Integral and Differen- 
 
 Calculation. tial Calculus. 
 
 1. NUMEROLOGY. MORPHOLOGY. 1. Algebra. 
 
 232. The treatment of Analysis is not specifically introduced 
 in this work, and it is the same with the subjects placed against 
 the Numbers 2 and 3 in the First and Second Columns of the 
 preceding Table (No. 13), as already stated, above. Number 
 and Form, in so far as they furnish the Domains of the two 
 new Sciences, Numerology and Morphology, are all that 
 
 Commentary t, 231. 1. In the Distribution of Mathematics by Davies, 
 adopted in the Text, Mechanics, which (as well as Thermology — the Laws of 
 the Operation of Heat) M. Comte reckons, along with Geometry, as helping to 
 constitute the branch of the Mathematics which he calls Concrete, is omitted. 
 In this omission Mr. Spencer coincides. He assigns Mechanics not to Abstract- 
 ology, but to Abstract-Concretology, along with Chemistry and Physics, (c. 1, 
 t. 269). I suggest that both arrangements are justified by recognizing Therm- 
 ology as The Mechanics of the Atomic Constitution of Matter, and this as belong- 
 ing with Chemistry and Physics (the Affections of Matter — Gove), while Mechan- 
 ics proper, as dealing with. Force embodied in Objects of Sensible Magnitude, belongs 
 where Comte has placed it, alongside of Geometry, as a branch of the Con- 
 cretoid Side of Mathematics, — itself a branch of Abstractology. Observe, how- 
 ever, that it is not my purpose, at this stage of the development of Universol- 
 ogy, to intervene between Scientists or Philosophers to settle points upon which 
 they are at variance, so much as it is to furnish them with a Method whereby 
 they can intelligently measure the extent of their differences, and arrive ultimately 
 at a satisfactory adjustment. It is the primary object of the New Science to 
 furnish a System of Classification and Nomenclature for all Ideas and Theories, 
 of such unlimited Capacities that each author can express definitely his own 
 conceptions, and that they can be brought into positive and definite comparison 
 
Cn. IV.] ABSTRACT, AKD CONCRETE MATHEMATICS. 179 
 
 remain. Of these, Form is remitted to the next two following 
 chapters. It is Number, therefore, as the subject-matter of 
 Numerology, embracing, it may be said, the Philosophy and 
 Natural History of Number, which will constitute the subject 
 of the present Chapter. This will include the consideration 
 of the several numerical Series, and specifically of the Inci- 
 pient Numbers 1 ; 0, and 1 ; 2, which have been adopted, in 
 the previous chapter, as Clefs of the Naturo-Metaphysic, and 
 of Sciento-Philosophy, respectively. 
 
 with those of all others. The following table taken from Gillespie's Translation 
 of the Philosophy of Mathematics by Comte, exhibits the more elaborate dis- 
 tribution of the Mathematics as given by the Great French Philosopher : 
 
 TABLE 1. 
 
 THE SCIENCE OF MATHEMATICS. 
 
 1. 
 
 ABSTRACT MATHEMATICS. 
 
 Analysis; or, The Calculus. 
 
 Ordinary Analysis • Transcendental Analysis j 
 
 or, or., 
 
 Calculus of Direct Functions. Calculus of Indirect Functions, 
 
 Arithmetic Algebra. Differential and Calculus of 
 
 Integral Calculus. Variations. 
 
 CONCRETE MATHEMATICS. 
 
 
 r - ■ - ■ 
 
 Geometry. 
 
 Mechanics. 
 
 Synthetic 
 
 or Special 
 
 Geometry. 
 
 
 " ' ■ ■ '-I 
 
 Analytic 
 
 or General 
 
 Geometry. 
 
 Graphical. Al^pbraic. Of two Of three 
 
 Descriptive Geometry. Trigonometry. dimensions. dimensions 
 
180 
 
 PURE, A1SD APPLIED MATHEMATICS. 
 
 [Ch. IV. 
 
 233. By examining the Typical Taole of Existence (Table 
 No. 7, t. 40), it will appear that the Applied Mathematics 
 (No. 3 of Tab. No. 13) correspond with the upper part of the 
 arrangement in the Typical Table culminating in the Laws of 
 Harmonic Movement or Action (Art and Religion) ; or the 
 Principles of Theory applied to the Life; that the Pnre 
 Mathematics (No. 2 of Tab. No. 13) then correspond with the 
 whole general range of the Pure Sciences, or of the Sciences 
 
 2. It will be observed that Numbers 1 and 3 of Davies' distribution (t. 231) 
 constitute together " The Abstract Mathematics" of Comte, and that Num- 
 ber 2, of Davies', answers to " The Concrete Mathematics" of Comte. It ap- 
 pears therefore that Davies has interposed a Concrete Domain (Geometry) be- 
 tween a Lower Abstract Domain (Arithmetic Abstract-CoxcRET'E,), and a Higher 
 Abstract Domain (Analysis). This is the converse of what, in his distribution 
 of the whole field of the Sciences. Spencer has done, in interposing " The Abstract 
 Sciences" (2) between "The Abstract-Concrete Sciences" (I) below and "The 
 Concrete Sciences" (3) above. (Table 14, t. 247). 
 
 3. This illustrates an Antithesis which is important and persistent between 
 the Natural Order of Classification applicable to a Whole — which is always a 
 Concretoid Domain — and the Logical Order of Distribution which is cognate 
 to the Abstract Half of Being, as a Special Domain. This is the 
 
 ANTITHETICAL REFLECTION OF CONCRETE AND ABSTRACT DISTRIBUTION, 
 
 and is illustrated in the following Diagram : 
 
 Diagram. !N" o . 1 
 
 Fig. 1, The Conceete as Measurer of the 
 Distribution of The Absteact. 
 
 Fig. 2. The Abstract as Measurer of the 
 Distribution of The Coxceete. 
 
 (Trigrade.) 
 
 (Trigrade.) 
 
 1 Higher 
 ) Abstract. 
 
 Geometry — Mechanics. / >Conceete. The Absteact V" Sciences. V Absteact. 
 
 1 Lower 
 
 I Abstract. 
 
 ) Higher 
 i Concrete, 
 
 (Lower 
 Concrete, 
 
Cn. IV.] ANALOGICAL POSITION OF NUMERALOGY. 181 
 
 properly so called, in the Typical Table, from Somatology up 
 to Sociology ; and finally that Numerology and Morphology, 
 as above defined (No. 1 of Tab. No. 13), correspond with, 
 and answer to the bottom of the Typical Table (Tab. No. 7, 
 t. 40) ;— that region of the Table especially which is divided 
 into Naturo-Metaphysic (1 : 0), and Sciento-Philosophy (1 : 2). 
 These Subdivisions of Philosophy, the old Metaphysical 
 (1 : 0), and the new Sciento-Philosophic or Universological 
 (1 : 2), then repeat or echo to the two larger grand divisions 
 of the whole Typical Table ; 1 ; to Philosophy at large ; 
 and 1 : 2 to Science at large, or to the Sciences below the 
 range of the Laws of Harmonic Movement or Action, which 
 involves, as we have seen, the application of Science to the 
 Life, and which have a Special Relation to the Clef 1 st ; 2 nd , to 
 be subsequently adopted from the Ordinal Series of Num- 
 bers, (t 269, 282). 
 
 4. The Diagram also illustrates another Subtle and Important Principle of 
 Universology — Loyalty to the Dominant of the Domain (t. 523) ; that 
 is to say : In the Distribution of The Concrete the Instrument employed is 
 The Abstract, and within it The Principle of Abstractism (as of the Abstract 
 Sciences, Fig. 2), occupies the Central and Governing Position. It is, in other 
 words, The Dominant, to which the Extremities are Subordinate or Loyal ; 
 while, on the contrary, in the Distribution of the Abstract, the Instrument em- 
 ployed is the Concrete (inasmuch as we measure any object not by itself, but 
 by its Counterpart), and hence, here, it is the Concrete Department (Geometry in 
 respect to the Mathematics), or the Principle of Concretism which occupies the 
 Central and Governing Position, and is The Dominant to which the Extrem- 
 ities are Subordinate or Loyal. 
 
 5. Not only, however, is Centre a typical Position of Governing or Reign- 
 ing character, but Aboveness, or Superior Height, as the place of the Head 
 above the Body, is so also ; and Nature is never satisfied until she has reconciled, 
 by combining these Two Positions, as at the Apex of a Cone, with each 
 other. In this sense, by a further distributive operation, the Higher and the 
 Lower Concretes (Fig. 2) are both carried below, where they stand side by side 
 as the two Halves of the Body, and the Middle Region, the Abstract, is carried 
 above as the Head, which then reconciles by uniting the Central with the Su- 
 perior Position. See for illustration of this complexity the Text No. 29 ; Table 
 5 ; and Typical Tableau of the Universe, t. 41. 
 
 6. If then the Middle Region of the Abstractismus of Science, namely Geom- 
 etry and Mechanics, in the Distribution of Comte (see this Commentary Dia. 
 
182 
 
 CKUCIAL SCHEMA. 
 
 [Ch. IV. 
 
 234. The following Diagram is a Distributive Exhibit of 
 this Elementary Domain of Number. 
 
 Diagram IN" o . 5. 
 
 CEUCIAL SCHEMA OF THE UNXVEBSE. 
 
 OCX> OC X X) 
 
 <& 
 
 s>- 
 
 Or o nd 
 
 3 rd : 
 
 •io 
 
 r i | 
 
 Jst 
 
 ., 
 
 s 
 
 
 f 
 
 ■<V 
 
 r 
 
 2/ 
 /2 
 
 3/ 
 /3 
 
 £ 
 
 ^ 
 3 
 
 TONE. 
 
 -I Some. 
 
 (Few. 
 
 (MANY. 
 
 ALL. 
 
 235. The Cardinal Series of Numbers, the Direct, Cen* 
 tral and Standard Series or Department of Determinate Num- 
 bers, appears at the Middle of the Diagram in Perpendicular 
 Position, like the Spindle, Standard, or Centre-Post of a Turn- 
 
 No. 1, Fig. 1) be everted by Analogy with what has been shown to happen in 
 the larger Distribution, for which procedure there is a Sub-dominance of jus- 
 tification, the Two Extremities, Arithmetic and Analysis, will in turn be thrown 
 below as one, and the Concrete Middle, Geometry and Mechanics, will be car- 
 ried above as the Head of the Mathematical Domain, which is precisely what 
 Comte has done ; and herein is the Philosophy of the difference of his mode of 
 Distribution from that of Davies, which is more simple or primitive, though, we 
 may now say, less elaborate, and in a sense, less correct. 
 
 7. It appears, then, if we return to the parallelism between the Normal Dis- 
 tribution of the Mathematics, as evolved from Davies and Comte, and the 
 Spencerian Distribution of the Whole Scientific Domain, Arithmetic may be 
 denominated the Abstract-Concrete Domain of Mathematics, Analysis the Ab- 
 stract Domain, and Geometry (with or without Mechanics) the Concrete Domain 
 
Ch. IV] PEBPENDICULISM ; INCLINISM. 183 
 
 Stile, or that around wiiich any apparatus is cardinated or 
 It inged. It arises out of Indeterminate Number as the Ground 
 or Confused Mass of Supporting Materials in which it is 
 rooted, and from which it is derived — made, or created, indeed, 
 — by the Interposition of the Peras or Line, the Limit-Prin- 
 ciple, (a. 20, t. 204). 
 
 236. The Ordinal Seeies of Numbers, continued downward 
 and backward by the Fractional Series, — Ordinaloid at 
 bottom, or in its basis, the Denominators, third{s\ fourth{s\ 
 etc., — then crosses the Cardinal or Perpendicular Series at an 
 angle, which is not properly a Right Angle, inasmuch as the 
 Proper Ordinals are Affiliated with the Cardinals (and Prim- 
 ary Attractions are by Affiliation), while the Fractions are 
 similarly allied with Zero (0) and the Indetemrinate Numbers. 
 It results, therefore, that the particular Peras, Limit, or Form- 
 Element, which enters into, and organizes, the Relations of 
 these Primitive Numerical Series, subdivides in ideal into a 
 Perpendicular Line wossed by an Inclined Line. An Ab- 
 
 — wonderfully restoring the harmony of their joint Mathematical Distribution 
 with Spencer's Basic Distribution of all the Sciences. Arithmetic is appropri- 
 ately Abstract-Concrete, as being, what Comte denominates it, a Calculus of 
 Values, that is to say, of Units directly representative of Atoms, or Objects, or 
 Entities generally, and so collectively of Substance. It is then contrasted 
 with Algebra, etc., which he characterizes, on the contrary, as the Calculus of 
 [Mere] Functions, that is to say, of Relations (Abstract). 
 
 8. Geometry is then the Statology of the Concretology, or the Stato-Con- 
 cretology of Mathematics ; and Abstract Mathematics is the Moto-Concretology 
 of the same. 
 
 9. The whole of this Commentary requires to be read in connection with 
 Spencer's Distribution of the Sciences, for which see Commentary on Text 
 No. 2 70. It would be too much a matter of detail to trace out, at this point, 
 the harmony of the Spencenan Subdivisions of the Mathematical Domain. 
 
 10. It appears also, from what has been said, that there are Two Orders, a 
 Natural and a Logical One, for presenting the Second and Third Degrees oi the 
 Trigrade Scale of the Mathematical Distribution. This difference can be nidi 
 cated, when requisite, by the resources of the Figured Nomenclature intro- 
 duced later in the present Chapter. It is this Duplexity which is referred to 
 by the double figuring in the Headings of Table 13 (t. 231). 
 
184 
 
 MOEPHIC IDEALS. 
 
 [Ch. IV. 
 
 struct of this Linear IdeaL/so underlying the Relations of 
 Primitive Serial Development, is shown in the following Dia- 
 gram. The several Figures present the same morphic ideal in 
 different stages of development. 
 
 Fig. i. 
 
 Diagram No. 6. 
 Fig. 2. 
 
 Fig. 3. 
 
 237. In Figure 1 of the above Diagram the Lines are left 
 open, as the pure Abstract Ideal of Lines produced to Infinity. 
 In Figures 2 and 3 the intervening spaces are inclosed by Hori- 
 zontal Lines of Parallel Analogy between the steps of the differ- 
 ent Serial Lines, as between 3 and 3 rd of the preceding Diagram 
 (t. 234), (t. 156). In Figure 3 the Morphic Type undergoes a 
 further modification by the reduction in size of that inferior por- 
 tion of it which indicates Negation, Indeterminateness, and the 
 Fractions, corresponding with, or typical of, the Inferiority of 
 Rank, or the Comparative Obscurity, of this general depart- 
 ment of Number, as contrasted with the Integral-Cardinal-and- 
 Ordinal Department. These Morphic Types come into View 
 at subsequent points, and will acquire new significance, uni- 
 versologically. 
 
 238. The.Standard or Perpendicular Line (Fig. 1, Dia. 6, t. 236), 
 coinciding with Cardinal Numeration, is the Analogue and 
 Type of Statist, and Spaceology ; as the Inclined Line (or 
 
Ch. IV.] THE UNCONDITIONED. 185 
 
 Plane)' is so of the Abstract Principle of Motism and Tem- 
 porology, or of Succession or Ongoing in Time. Cardinism 
 and Perpendicnlism are Organic or Structural, and Systematic, 
 or Schemative ; Ordinism and Inclinism are Functional, Pro- 
 gressional, Transitional, Evanescent, or "Becoming — Wedg- 
 ism — all " Mechanical Principles reduced to this One." (c. 
 1-6, t. 9 ; a. 44, t. 204 ; t. 219 ; a. 15-23, c 32, 1. 136 ; a. 31, t. 204). 
 239. Finally, there appears in the Table a Horizontal Cross- 
 Line constituted of the following signs, ax> a x x> ; -\ = ±= . 
 
 This Line has to be so inserted on the level page, but the true 
 ideal position to assign to it is that of another Inclined Line, 
 like that made by the Fractions and Ordinals, but so related 
 to the dimension of depth, that the a x> a x » should fall back 
 of the surface of the paper and downwards, as allied with the 
 Fractions and 1 ; 0? and that the H — = ±= should rise in front 
 of the surface and above, as allied with the Cardinals and 
 Ordinals. The Clef oc» then denotes The Unconditioned ; 
 the Clef oc The Infinite ; and the Clef » The Absolute. 
 Metaphysically, as shown by Sir William Hamilton, The Ab- 
 solute and The Infinite are the two Species of The Uncon- 
 ditioned, which is their including Genus. In the Mathematics 
 the Sign a is employed to denote Infinity. I have adopted 
 the other two of these Signs for the two remaining allied Ideas. 
 The Unconditioned, ax> . in the Domain of Number, consists 
 of the Incomprehensible Ideal Limits— Quasi-Determinate, — 
 imposed by the Necessities of Thought, upon ail Numerical 
 Seriation whatsoever. The Absolute, x> , is One = All, 
 (1 equal to All) ; the Single Unit Undifferentiated into par- 
 ticular Units; The XON-Differentiated Unity. TnE 
 Infinite, a, is the Unlimited repetition of Units ; Unbounded 
 Numerical Differentiation ; The ALL-Differentiated Unity. 
 As these Limiting ideas are alike incomprehensible, their 
 Union or Conjunction is no other than The Unconditioned. 
 Between the sign for the Absolute and that for the Infinite 
 there occurs in the Table (t. 234") an intermediate sign, x . 
 20 
 
186 EATIO AH) EQUATION. [Ch. IV. 
 
 Tliis denotes The Ineffable^ Ecstatic. It is not expected 
 that the appropriateness of these -distinctions will be fully 
 apprehended at this point. The subject will recur else- 
 where. 
 
 240. The remaining, or Anterior- Superior, Portion of this 
 radically Abstract Series of Numerical Considerations, the 
 
 H = ±==, then denotes The Conditioned. This, in respect 
 
 to Number, is the Totality of all Finite and Relative Numera- 
 tion, both Determinate and Indeterminate. These Signs are, 
 therefore, significant of the broadest and most Fundamental 
 Mathematical Generalizations ; which are, namely, Ratio 
 
 (H , or ±, t. 248), and Equation (=, t. 248). It is by the aid 
 
 of the latter of these that Algebra is constituted, as the Calculus 
 of the Pure Abstract Relations of Number (" Functions" — 
 Comte ; as contrasted with Arithmetic, the Calculus of Numer- 
 ical Entities or Unities ("Values" — Comte). The sign + de- 
 notes Affirmative Quantity. The sign — denotes Negative or 
 Privative Quantity. The sign = denotes Equation, or Static 
 Co-ordination, between the Moeeness and the Lessness, — the 
 Unism, in fine, of the Duism, which consists of The Affirma- 
 tive One and The Negative One ; or other sums treated as Ones. 
 
 The ±== is a sign devised to signify -j and == collectively, 
 
 and is thus the Clef for The Conditioned, to be contrasted 
 with <xx> , the Clef for The Unconditioned. The sign of the 
 Conditioned is constituted of the Plus-Minus sign ±, and 
 the sign for Equation =. There will also occur, separately, 
 the Plus-Minus sign, signifying Ratio, and having an Analogy, 
 as shown hereafter, with the Total Concrete, (t. 248, 249). 
 
 241. From the Diagram (No. 5, t. 234), let us now, in the 
 next place, dismiss the Ordinal Number Series as having rela- 
 tion, as will be pointed out further on, to Successivitt in 
 Movement rather than to Co-Existence in Being, which last is 
 now under consideration. 
 
 242. AVe may in the next place dismiss the Fractions, which, 
 it may be observed, merely, in passing, furnish the Clefs and 
 
Ch. IV.] ADJUSTMENT OF CLEFS. 187 
 
 Analogues of the Interior Distribution of the Subjectiyis- 
 mus of Being, (t. 307-311). 
 
 243. And finally, we may set aside for the moment the 
 Clef 1 ; 0, which, as the student is now familiarly aware, is 
 representative of Metaphysics, as contrasted with the Sciento- 
 Philosophy of Universology (1 ; 2), which last underlies Echo- 
 sophy, or the Positive Sciences. This Metaphysical Domain 
 is the Subjectivismus, which is interiorly distributed by the 
 Fractional Clefs, (t. 242). 
 
 244. The Clef 1 ; 2 ( ; 3) (or 1 : 2) is, then, the representative 
 of Sciento-Philosophy as the Elementary Sub- Stratum of the 
 several Sciences ; and hence it is, in a Secondary way, repre- 
 sentative of the whole Domain of Science, as apart from, and 
 contrasted with, Philosophy ordinarily so called — that which 
 is herein denominated the Naturo-Metaphysic. (t. 122). 
 
 245. Respectively or separately these Numbers 1, 2 and 3, 
 are the Specific Clefs of the Three Primordial Principles 
 of Sciento-Philosophy as defined in the preceding chapter ; 
 namely, 1 is the Clef and Representative of U^is^r ; 2, of 
 Duism ; and 3, of Teinism. The 3 is the Composity of the 
 1 and the 2, and may therefore usually be omitted for the sake 
 of brevity. These Numbers 1, 2 and 3, as the Cardinal 
 Head-Numbers, are then echoed toby 1 st , 2 nd and 3 rd , the Or- 
 dinal Head-Numbers ; and again, by the corresponding Initial 
 Fractional Numbers ; and still again by the Indeterminate 
 Leading Numbers One, Many, All. Finally there are the 
 higher metaphysical discriminations represented collectively 
 by the Clef 1 ; ; (which is, in strictness, a Duism to be con- 
 trasted with a Hypothetical Absolute Unism, which is the 
 Synstasis of 1 and ; together with a Hypothetical Trinism, 
 the Synthesis of this Unism and Duism). These Principles, 
 Unism, Duism, and Trinism, while predominantly Sciento- 
 Philosophic, are therefore, as already shown, Absolutely Uni- 
 versal, as the Elements of all Numbers, and correspondentially 
 as the Elementary Principles of All Being, (t. 224). 
 
188 ABSTRACT-CONCRETE; ABSTRACT ; CONCRETE. [Ch. TV. 
 
 246. But, specifically, within the Domain of Echosophy, we 
 are carried np by a new Echo of Analogy, from Sciento- 
 Philosophy, as representing the Sciences, to the Sciences them- 
 selves, which then undergo their primary and most radically 
 exact classification, first specifically pointed out by Spencer, 
 into what he denominates 1. The Abstract-Concrete Sci- 
 ences ; 2. The Absteact Sciences ; and 3. The Concrete 
 Sciences. The nature and radical importance of this Distri- 
 bution of the Total Scientific Domain will appear in part by 
 the following Table, and the subject will be resumed at an- 
 other point, (t. 170; c. 1, t. 270). 
 
 247. As the Three Fundamental Sciento-Philosophic Prin- 
 ciples are usually mentioned by their appropriate names — 
 Unis:\i, Duistf, and Trinisx — The Elements of all Domains — 
 these Cardinal Head-Xumbers 1, % and 3 — as lumbers — may 
 be taken, then, ordinarily as the Clefs or Signatures of these 
 Three Departments of the Spencerian Distribution of Scientific 
 Domains. These we may also denominate, 1. The Naturo- Ab- 
 stract, (Clef 1); 2. The Sciento-Abstract, (Clef 2) ; and 3. The 
 Concrete, (Clef 3) ; as Domains of Science which correspond or 
 echo in turn to the larger distribution of Being into Nature, 
 Science, and Art. See the following Table : 
 
 Clef 3. THE CONCRETE SCIENCES ; Body-like— Type, Astronomy. 
 The Concretismus. — Artoed. (The Concrete-Concrete ; Corporology.) 
 
 Clef 2. THE ABSTRACT SCIENCES ; (Sciento-Abstract) ; Form-like— 
 Type, GEOitETRY. The Abstractismus, or (Sciekto-) Abstractismtjs. — 
 
 SCTENTOID. 
 
 Clef 1, THE ABSTRACT-CONCRETE SCIENCES; (Naturo- Abstract) ; 
 Substance-like: Massology, — Type, Chemistry. The Abstract Concretis- 
 mtjs (or Naturo-Abstractismus). — Naturoid. (t. 270). 
 
 248. The First and the Third Degrees of this Scale concur 
 in the possession of a Concrete character, differing, in some 
 
Ch. IV.] CONCRETE ARITHMETIC ; ABSTRACT ALGEBRAIC. 189 
 
 sort, but uniting in respect to the feature of contrast with the 
 True or Sciento-Abstract. The common and less specific dif- 
 ference between the Concrete and the Abstract is therefore 
 indicated as follows : 
 
 Clef 1 ; 3 The Concrete, (Proportional, Batio-mi\). 
 Clef 2 ; 2 The Abstract, (Equational). c. 1. 
 
 249. The Concrete has a repetitory relation to Arithmetic, 
 the Elementary Concrete Department of Mathematics (Ab- 
 stract-CojxcuETE, c. 2, and t. 231), the Typical or characteristic 
 " Rule" of which is Proportion, or the " Rule of Three." The 
 Abstract has a similar relation to Algebra, the Elementary 
 (True) Abstract Branch of Mathematics, the Essence of which 
 is Equation, (t. 240). 
 
 250. Recurring to the preceding chapter, we have therein 
 completed a first Voyage of Investigation, or a preliminary 
 Survey of Number as the First, or Elementary and Analytical 
 View of the Face or Phenomenal Presentation of Being — 
 representative of all Difference and Phenoinenality whatsoever. 
 Substance, back of all discrimination of it into Thing and 
 Things, or One and Many, — which is the meaning of the term 
 Substance, or rather of the synonymous term Reality, in 
 Transcendental Metaphysics, — is purely and absolutely Un- 
 intelligible or Unthinkable ; because the very Process of 
 Thought is the insertion of Limits into this Hypothetical Un- 
 limited Substance or Substratum of Being, (a. 37, t. 204). What 
 we can really think or conceive of, — or conceive of ourselves 
 
 Commentary f. 248. 1. As the Concretismus subdivides into two Do- 
 mains, 1. The Abstract-Concretismus (1), including Mere Substance, Mass, 
 Stuff, or Materials, (Non-Pluralizable, Massological) ; and 2. The (Proper) 
 Concretismus (3), including Organized, or Semi-Organized Bodies (Plural- 
 izable, Corporological) ; — so there are, in strictness, two Corresponding Do- 
 mains of the Abstractismus ; the First contrasted with Mass, and the Second 
 with Body. These are represented, respectively, by the First and Second 2, in 
 the Clef 2 ; 2. 
 
190 THE SUBSTANCE-LIKE AND LIMIT-LIKE MIKTON. [Ch. IV. 
 
 / 
 
 or another as distinctly experiencing through any other faculty 
 than Thought, — is always the Mixed, or Limited, constituted 
 of these two Elements, The Limit and The Unlimited, (a. 20, 
 t 204). 
 
 251. Number is, then, the Simplest, or most Elementary 
 and Primitive Kind or Variety of Limitation. The Mathemat- 
 ical Unit, representing the Individual Thing (Singular, One, 
 Substance-like, Sensationoid), is in turn represented, Geome- 
 trically, by the mere Point ; and Number as an Aggregation 
 of Units by an Aggregation of Geometrical Points. This is 
 lower down in the Elementismus of Limitation than the Line 
 which pertains to Figure or Form, and hence to Geometry 
 above the Domain of mere Arithmetic. It is here, therefore, 
 in Number, and in the First Elements of Number, that the 
 definite Limitations of Being must first be considered, (a. 8, 
 c. 32, t. 136; c. 8, t. 143; a. 37, 38, 44, t. 204). 
 
 252. It is nevertheless by the Conjunction, or rather by the 
 recognized Co-inherence of Substance or Reality, incogitable 
 by itself, with Limitation, that the Unit becomes Thing. 
 Hence we have, 1. Substance in the less Transcendental Sense, 
 or an Aggregate of Substances,' involving Limitation in a 
 Subordinate Way as incidental, while nevertheless the Sub- 
 stancive Element is that to which the attention is mainly 
 directed ; and 2. Limited Being, involving, subordinately, the 
 Counter -presence of Substance. The Mikton (or Mixture of 
 Substance and Limit) subdivides therefore again, so soon as 
 it is constituted from the two inconceivable Abstract Elements, 
 into, 1. A more Substance-like Mikton, which we mean by 
 Substance in the less rigorous strictness of the meaning of the 
 Term ; and, 2. A more Limit-like Mikton, which by similar 
 license we still call Limitation or Form ; — for by a closer ana- 
 lysis it is found that Limitation, and even this Elementary 
 Limitation called Number, is also constituted of a Substance- 
 like Element of Number, which we now call Unism, and a 
 Limit-like Element of Number which we call Duism. Either 
 
Ch. IV.] NUMBEK THE LABEL OF BEING. 191 
 
 Unism or Duism is alike totally inconceivable in a state of 
 entire separation from its Opposite. It is only in the constitu- 
 tion of the Trinism that they are discoverable, by such partial 
 Analysis as can be effected. They are distinguishable, but 
 not separable. Every particular Number, One itself, no less 
 than Two, or Three, or any other, is a Mikton or Compound 
 of Unism and Duism ; in Polar Antagonism, (t. 225), but 
 lnexpugnably united (t. 226) with each other. 
 
 253. The Constitution of Substance, in that less absolute 
 sense in which alone Substance is Intelligible for the Human 
 Mind, — or Conceivable as being Intelligible for any Mind, — 
 and the Constitution of Limitation, of which the instance now 
 before us is Number, is therefore of one identical type ; — the 
 Unition, in a Mikton or Compound, of two Elements, each pair 
 repeating or corresponding to the other pair ; and all of them 
 absolutely incogitable, or pure iVoTi-sense, except as they are 
 found so united with each other. 
 
 / 254. It now appears therefore in what sense Number and 
 the Distributions of Number become (or may become) the 
 Intelligible Guides, by a corresponding echo throughout, to 
 the understanding of Substance and the Distributions of Sub- 
 stances, as well as of all Forms, or Schemes of Arrangement, in 
 the Universe at large ; and how and why Number is appro- 
 priately called the Face or Phenomenal Presentation of Being, 
 and Substance that which lies back of, and presents, the Ap- 
 pearance ; why, in other words, Number is the proper Index 
 to the whole Volume of Being ; the Inventory and Label of the 
 Contents of the Universe. 
 
 255. What is adduced in the present Chapter is therefore a 
 Supplement to, and Counterpart of, what was exhibited in the 
 last preceding Chapter ; it is a presentation of the Substantive 
 Elements of Universal Being (Ontological) in Analogy with 
 the Elements of Number. The Morphic Elements of Being are 
 similarly dealt with in the Fifth and Sixth Chapters. 
 
 256. It is only, therefore, in the Chapters following this, in 
 
192 NATURO-, AND SCIENTO-PHILOSOPHY. [Cn.TV. 
 
 / 
 
 which the Domain of Form and its Analogues will be ex- 
 pounded, that we shall arrive at the Second and more Govern- 
 ing, though less Primitive, Stage of Sciento-Philosophy, — that 
 which is marked in the Typical Table (t. 40), as Geome- 
 trical^ both within Sciento-Philosophy having the Clef 1 ; 2 
 (t. 125). c. 1. 
 
 257. The Naturo-Metaphysic, having the Clef 1 ; (t 125), 
 which we have previously gone over, in a sense ; and which 
 is here brought into more definite subjection to the Exacti- 
 tudes of Thought derived from the Domain of Number, 
 includes, indeed, both Substance (Static Aspect), and Force 
 (Motic Aspect), under the name of Substance ; and has in this 
 sense Substance as the Grand Total Subject-Matter of its 
 Investigations. Our previous subdivision, in a sense equally 
 fundamental, of this whole presentation of the Universe, into 
 Something and Nothing, (t. 115), must also be recalled by 
 the reader. 
 
 258. Sciento-Philosophy has, on the contrary, for its total 
 Domain, Foem, in that largest of all the various Senses of the 
 word in which it is synonymous with all that is meant by 
 Limitation and all that is derived from Limitation, as Shape 
 or Figure, in the Static Aspect of the subject, and then extend- 
 ing over to, and including all Sequences or the Limitations 
 
 Commentary t. 256. 1. Form is more properly the embodied, and 
 hence the tangible or actual Limitation counterparting Substance, as the tan- 
 gible Reality ; while, on the other hand, Limitation is the proper term to 
 counterpart the Metaphysical conception called Reality. Reality and Limita- 
 tion are therefore properly Technicals of the Clefs 1 ; O ; and Substance and 
 Form are the corresponding Technicals of the Clef 1 ; 2 (t. 123). These dis- 
 tinctions in the use of terms are not thoroughly well established, and cannot 
 always be abided by, because, in the absence, heretofore, of any clearly defined 
 difference between the Domains of Philosophy and Science, the two sets of 
 terms have become in a great measure confused with each other. Thus, in the 
 next paragraph of the Text (t. 257) Substance and Cause, are, in accordance 
 with usage, associated and cast in the Metaphysical Domain, while in Strict- 
 ness, Substance and Force are terms of Science, and Reality and Cause the 
 proper corresponding terms of Philosophy. 
 
Ch. IV.] WHOLENESS AND PAETNESS. 193 
 
 upon Motion or Movement, equally with those of Existence. 
 It includes Number by lapping back upon it, as an Abstract 
 of its own Elementary Domain (Geometrical Points ; t 251) ; 
 as Number, in turn, includes the Elements of Form by the 
 Involution of Thought-lines in its Metaphysical Constitution, 
 (c. 8, t 143). 
 
 259. Arto-Philosophy treats of the blending and elabora- 
 tion, in a Composite Existence-and-Movement, of these two 
 Grand Factors of Existence, Reality and Limitation, or Sub- 
 stance and Form. Its more particular definition, and the ex- 
 position of its nature, will occur later in this work. Its Do- 
 main is the Elaborismus of Being, as in the Constitution of 
 the Human Body, for example, (t 480). 
 
 260. Returning now to the Naturo-Metaphysic (1 ; 0), the 
 Something and the Nothing are obviously in a sense Hemi- 
 spheres of the Total Possible Conception of Being. They are 
 Relative to each other ; and can only exist, in the mind 
 even, as ideas, by virtue of that Relativity. The Something 
 can only be conceived of as the Opposite of the Nothing, and 
 the Nothing as the Opposite of the Sometliing. The fact that 
 they are thus Two, then involves, as its counterparting idea, 
 an ideal Unity back of, and combining, them, in a Spherical 
 Wholeness, of which they, in their Separateness, or Division, 
 or Opposition, are the Hemispheres or Halves. 
 
 261. Halfism:, or Hemispherism, is the first Equated or 
 Simple and Regular, and hence the first Scientoid or Exact 
 Stage of Partism or Fractionism ; and, as such, it is repre- 
 sentative of all Partism in the same manner as Two is repre- 
 sentative of all Plurality. 
 
 262. We have, in contrast here, therefore, the ideas of 
 Wholeness and Paetness, the Partness subdivided into the 
 Something and the Nothing, they being the Halves or First 
 Parts specifically, of All Being, otherwise viewed as a Whole. 
 
 263. The discrimination between the Whole and the Parts 
 is therefore, from this point of view, a more Primitive and 
 
194 THE ABSOLUTE AND THE EELATIVE. [Ch. IV. 
 
 Fundamental Discrimination tlian that which furnishes the 
 Something and the Nothing, or their equivalents, The Posi- 
 tive and The Negative, as Factors of Being. 
 
 264. The Wholeness-Conception, contrasted with the Part- 
 ness-Conception, is, it is obvious, Unismal or related to Unity, 
 or One-Thingism, as it is equally obvious that Partism, and 
 especially Halfism, is Duismal, or stands related to the Num- 
 ber Two. 
 
 265. But we are compelled now to seek for a still higher 
 Unity of conception : that in which the Wholeness and the 
 Partness shall lose their difference in a "blended and back- 
 lying Unity, which absorbs all into itself — at least as recon- 
 ciling and balancing the vibration to the opposite Poles of the 
 Difference. 
 
 266. We must seek for this Higher Unity, from the fact 
 which we are now discovering, that the Wholeness and the 
 Partness are, like the Something and the Nothing — although 
 back of that discrimination, — still nothing more than Terms or 
 Opposite Poles of an Antithesis, and hence that in their differ- 
 ence from each other, they are also Relative and Duismal, 
 (i. e., related to the Number Two or to Plurality). We are 
 compelled, therefore, to seek for the contrasted Unism of that 
 Radical Variety which the Wholeness and the Partness, in 
 their Severalty, exhibit. 
 
 267. It may at this point be affirmed and intelligently ap- 
 prehended, that the Something and the Nothing, standing 
 asunder, and yet inseparably related to each other, together 
 with the Relation or Limitation between them, and still further, 
 the Wholeness and the Partness, constitute a prime instance 
 (or Prime Instances) in that sundered relationship, of what 
 the Philosophers denominate The Relative ; and that, on the 
 contrary, the Back-lying Wholeness-Aspect, in which these 
 two (or other two, or any two) Elements of Thought and 
 Being, and all the subsequent Discriminations and Relations 
 flowing from them lose their difference, and consequently 
 
Ch. IV.] THE SYSTEM OF NOTION TO BE ENLARGED. 195 
 
 their character of Relativity, in an Absolute Ideal Unity, is 
 what the Philosophers have usually meant by The Absolute. 
 a. 1-30. 
 
 268. The reader has now become completely familiar with 
 the use of the numerical combinations 1 ; and 1 ; 2, as 
 Clefs of the Domains of Philosophy and Science, respectively. 
 "We are prepared, therefore, to expand considerably — to the 
 dimensions at least of our Typical Table (t. 40)— this method 
 of Notation, indicated by the use of Elementary Figures ap- 
 plied to Governing Discriminations and Domains of Concep- 
 tion. 
 
 269. Omitting, in the first instance, the 1 ; O-Domain, which 
 is the Inverse or Downward-tending Department of Universal 
 Being, corresponding with the Foundation, Basement, and 
 Cellars of an Edifice, — the Realm of Philosophy, the Ele- 
 mentismus of the Universe, sought by Metaphysical Analyses ; 
 let us consider, for the moment, the 1 ; 2-Domain, which is 
 then the Uprising Fabric of Science, or u The Temple of 
 the Sciences," as it presents itself ostensibly to the Intel - 
 
 Annotation t. 267* 1. Tins point 'tiling/ — gives Unity, not certainly to 
 will be found strongly put by Prof. Fer- Plurality (for to suppose Plurality is to 
 rier in the following Extract : " In Na- suppose Unity already given), but to that 
 ture, per se, there is neither Unity, nor which is neither one nor many ; and this 
 Plurality — Nothing is either One or converts the Unintelligible into the In- 
 Many ; because there cannot be one thing telligible — the World of Non-sense into 
 unless by a mental Synthesis of many the World of Intellect, 
 things or parts ; and there cannot be 2. " This doctrine has been strangely 
 many things or parts unless each of them misunderstood. Its expositors have usu- 
 is one thing ; in other words, in Nature, ally thought that things are already 
 per se" [the Absolute Substratum or numbered by Nature, either as one or 
 Substance of things,] " there is nothing many, and that all that Pythagoras 
 but Absolute Inconceivability." Yet taught was that we renumber them 
 there is in Theory and seeming necessity when they come before us ; as if such a 
 a Something there which remains to be truism as that could ever have fallen 
 limited; a Matrix for the reception of the from the lips of a great thinker; as if 
 Linear Insertion. " If she," Nature, " can such a common-place was even entitled 
 place before us ' thing,' she cannot place to the name of an opinion. A theory 
 before us a or one thing. So said Pytha- which professes to explain how things 
 goras. According to him, it is Intelli- become intelligible must not suppose 
 gence alone which contributes a to that they are intelligible before they be- 
 
196 
 
 THEEE STOEIES OF THE TEMPLE. 
 / 
 
 [Ch. IV. 
 
 lectual Vision. This is the Elaborismus of the Universe sys- 
 tematically represented in Thought. (See, in the Typical Table, 
 t. 40, the Parts of the Table which stand opposite the words 
 Philosophy, and Science, respectively.) We also omit, in the 
 first instance, the significance of those Clefs which are derived 
 from the Head-Ordinal-Numbers, 1 st ; 2 nd , etc. These will be 
 introduced subsequently in the course of this general discus- 
 sion of the subject, (t. 282.) 
 
 270. It is the latter of these Two Grand Departments of 
 Being ; Science properly so considered ; the Elaborismus of 
 the Entire Constitution of the Universe ; — and this only in its 
 lowest and simplest presentation, like the Lower Story or 
 Ground-Floor of an Edifice — having three Stories or Floors ; — 
 which Spencer has so appropriately distributed, (as if, how- 
 ever, it were the whole), into 1. The Abstract-Concrete ; 
 2. The Abstract ; and 3. The Concrete Grand Depart- 
 
 come so. If a man undertakes to explain 
 how water becomes ice, lie must surely 
 not suppose that it already is ice. He 
 must date from some anterior condition 
 of the water — its fluidity, for instance. 
 Yet the Pythagorean theory of Number, 
 as the ground of all Intelligibility, is 
 usually represented in this absurd light. 
 Number, by which 'thing' becomes 
 intelligible, either as One or Many, is 
 believed to be admitted by this theory to 
 be cleaving to 'thing' even in its un- 
 intelligible state. Were this so the thing 
 would not be unintelligible, and there 
 would be no explanation of the conver- 
 sion of the Incogitable (the Anoetic) into 
 the Cogitable (the Noetic), the very point 
 which the theory professes to explicate. 
 The theory may be imperfect, but it is 
 one of the profoundest speculations of 
 antiquity. The modern interpretation 
 has emptied it of all significance." (1). 
 3. This purely unintelligible Substance 
 
 of Being — The Unlimited — is the Reality 
 or Substance, of the Philosophers, exclud- 
 ing, and contrasted with, Limitation. 
 When made to exclude every difference, 
 as that even between the Something and 
 the Nothing-Aspect of Being, it is The 
 Absolute of Naturo-Metaphysic. Now 
 it might seem, and indeed does seem, to 
 all that large portion of mankind who 
 have no appetite for Metaphysics, that 
 this confessedly pure Nonsense as the 
 basis of all Sense or Knowing, might as 
 well be left unattended to. To this 
 numerous body of those always uninter- 
 ested in the subject, has recently been 
 added the Positivist School of Natural 
 Philosophers, some of whom have been 
 life-time devotees to Metaphysical Phi- 
 losophy, who now proclaim that Meta- 
 physic has, by pushing investigations 
 back to the Absolute, and by showing its 
 utter Incomprehensibility, convicted itself 
 of futility, and that it is therefore effete, 
 
 (1) Ferriers Institutes of Metapliysic 
 
Ch. IV.] spencer's distribution of tiie sciences. 
 
 197 
 
 ments of Science, c. 1. These I have elsewhere denominated 
 1. The Naturo- Abstract, 2. The Sciento -Abstract, and 
 3. The Concrete Departments respectively (Str. 0). The First 
 of these is Abstract in the sense that it is separated or divided 
 from the Second as the Second is from it, both being Element- 
 ary ; but it is Concrete in its character, and sympathizes with 
 the True Concrete, or Embodied Substantial World, as Chemis- 
 try (Mass-Science) coincides with Astronomy (Body-Science) ; 
 
 Commentary t. 270. 1. The following Table exhibits Spencer's funda- 
 mental Distribution of the Sciences, subsequently enlarged in detail by him, but 
 not otherwise varied. I have simply taken the freedom to invert the order 
 of it, s»j as to make it read from below upward, in accordance with the System 
 of the present work (c. 3, t. 15). (To restore the Natural Order completely, 
 that which is numbered 2, would be brought between the 1 and the 3). (1). 
 
 T-A^BLE 1. 
 
 f in their 
 Totalities 
 
 SCIENCE is < 
 
 that which treats of the 
 Phenomena themselves 
 
 Concrete 
 Science 
 
 in their 
 Elements 
 
 i Abstract- ( 
 < Concrete < 
 \ Science 
 
 f Sociology, etc., 
 ' Psychology, 
 
 Geology, Biology, 
 
 Astronomy. 
 
 Mechanics, 
 Physics, 
 Chemistry, etc. 
 
 I- 
 
 that which treats of the Forms in 
 which Phenomena are known to us 
 
 Abstract 
 
 Science 
 
 j Logic and 
 
 ( Mathematics. 
 
 } 
 
 It will be perceived that there are reasons for transposing the Biology, Psy- 
 chology, Sociology, etc., of this Table to the higher general department, against 
 which stands the word Anthropology, in the Typical Table (t. 40). It will 
 also be found, as we proceed, that there are similar reasons for regarding Me- 
 chanics proper as a branch of Mathematics. 
 
 and hereafter a useless pursuit — especially 
 as its professed object has been to pene- 
 trate the Substance of Being. M. Comte 
 pronounced this condemnation of the 
 Metaphysics ex cathedrd ; and Mr. Lewes, 
 from his high position as a worthy his- 
 torian of Philosophy, reiterated it, and 
 renounced Philosophy as an impossibility 
 for the human mind. Nevertheless 
 Philosophy still lives, and has recently 
 
 revived, and the further discussion of this 
 very question of The Absolute is now 
 occupying intensely many of the very 
 best minds, especially in England. 
 
 4. There are three important counter- 
 statements to be made to this off-hand 
 condemnation of Philosophy. 1. Men 
 often find, by prosecuting a search in- 
 tensely, something else of value, different 
 from that which they were more speci- 
 
 (1) The Classification of the Sciences, hy Herbert Spencer, p. 6. 
 
198 USE OF EXPONENTS OR INDICES. [Ch. IV. 
 
 / 
 
 both as contrasted with Mathematics (Abstract Form-Science) ; 
 or as One, an Odd ^Number, coincides with Three, an Odd 
 Number, both as contrasted with the intermediate Even 
 Number, Two. 
 
 271. As the Clef 1 ; 2 is the Indicator of the whole Scientific 
 Domain ; and as this numerical formula is an abridgment 
 merely of 1 ; 2 ; 3, the First Heads of Cardinal Numeration 
 (t. 201), it results that 1, 2, and 3 singly are the proper Clefs 
 of the Three Sub-Departments of this Grand Domain ; but, as 
 these three Figures, standing undistinguished by any other 
 sign, might often be confounded with some one of the numer- 
 ous other non-technical uses of the same figures, it is better 
 that they be discriminated as Clef 1 ; Clef 2 ; Clef 3, respect- 
 ively; or, otherwise, as (1.), (2.)> (3.)- This latter method 
 may be regarded as indicating a sort of First Power or Degree 
 of the Yalue of the Number ; an indication which, in Ordinary 
 Mathematics, is unnecessary ; any figure there, which is not 
 raised to the 2 nd or 3 rd , or n ih Power, being regarded as, of 
 course, pertaining to the first. 
 
 fically looking for. This has been the occur to, though I have not seen them 
 case with the Metaphysicians, -who, if put by, any one. The remaining one 
 they have not intelligently cognized The would not be apt to suggest itself, ex- 
 Uztcxtelligible, have, while seeking to cept from a knowledge of Universol- 
 do so, incidentally discovered and estab- ogy. It affects this very question of the 
 lished Principles of untold value, which Absolute, and its influence over the Act- 
 lie at the bottom of the best efforts to ual and the Cognizable Constitution of 
 master Positive Science, that of M.Comte Being, thus: 3. "Wlille the Absoluto- 
 included. 2. A Negative Result is often Absolute of Philosophy, as above defined, 
 no less valuable than a Positive One; is, indeed, utterly unintelligible, yet, 
 and in this case, to discover and clearly upon further reflection, it is no more so 
 demonstrate the Limits upon the Pos- than any other mere Aspect or Ideal Ele~ 
 sibility of Knotting, is itself an immense ment of Being, when as rigorous an ab- 
 and indispensable contribution to the straction should be insisted on. The mis- 
 Positive Knowledge of mankind. How take consists in treating an aspect as if it 
 has the Positivist come to know the were an entity, as if we were intent upon 
 limits of his own legitimate field of in- grasping the Whiteness of the Snow 
 quiry, except through these very investi- apart from the Snow. Or, to state it other- 
 gations? These two statements belong wise, since Duism is Limit (Tab. 1, c. 1, 
 to what may be called the ordinary de- t. 226), the Unlimited, the Infinite, the 
 fence of the Metaphysicians, which might Substance, is Unismal, and the effort to 
 
 i 
 
Cn. IV.] EXACTOLOGY ; ABSTEACTOLOGY. 199 
 
 272. Clef 1, or (1 . \ then denotes, in strict accordance with 
 this Analysis of the subject, what Spencer denominates The 
 Abstract-Co^ckete Department of Science. Of this the 
 Typical Science is Chemistry, which treats of Substance in 
 the concrete sense, that is to say, of the Stuff or Materials of 
 Being. More largely, this Department of Conceptions is repre- 
 sented by the Bricks and Stones, and Wood and Mortar, of 
 which an Edifice is constructed, whether considered in their 
 Chemical, or in any other of their merely Massive Aspects ; 
 that is to say, as the Substances or Materials at the command 
 of the Builder, and which are to enter, or have entered, into 
 the Construction. This extends to their Physical Properties 
 (Physics), and to their Laws of (Internal) Force or Action 
 (Endo-Mechanics, Thermotics). 
 
 273. Clef 2, or (2 . ), then denotes what Spencer denominates 
 The Absteact (and what I denominate the Sciento- Abstract) 
 Department of the Total Domains of Science (Exactology), 
 the Typical Sub-Science of which is The Mathematics, and 
 especially Geometry, including, as it were, the Form or Shape 
 
 cognize the Absolute is a mental effort difference "between the Absolute Aspect 
 completely to Abstract Unism from Du- and the Relative Aspect of Being — both 
 ism, which by The Inexpugnability alike unthinkable in themselves, or in 
 of Prime Elements (t. 226) it is im- Pure Abstraction from the other. It is 
 possible to do. But what cannot be precisely as, when Philosophy pronounces 
 done completely, or " absolutely," can be that there is no Matter in the Universe 
 done proximately, or in degree. Certain cognizable by us, and that all is Mind, 
 things are more Unismal, and certain or the Phenomenality of Mind, this Phe- 
 other things more Duismal in the Actual nomenality undergoes at once a Subdivi- 
 and Intelligible Constitution of Things ; sion into a Matteroid and a Mentoid 
 and it now appears that whatever is in Phenomenality, which immediately re- 
 mere Prepoxde ance Unismal, is, for place what we sought for under the for- 
 that reason, Absolutoid, or repetitive mcr designations. So, under this Uni- 
 of the Absolute in its Unintelligible Un- versological Analysis and showing, The 
 limitation, which, while we cannot call Absolute re-enters the field of Thought 
 it a constituted One, holds a predominant and claims its position in Positive Sci- 
 likeness to One : and that whatever is ence, no less than in Metaphysical Spccu- 
 in preponderance Duismal is Relatoid. lation — only not in the Absolute Sense. 
 Hence, it happens, that the Actual and 5. All of the preceding discussion re- 
 Intelligible Universe takes its most fun- lates to The Absolute as understood by 
 damental Discrimination from this very the older Metaphysics — prior to Hegel and 
 
200 CENTRE AST) PERIPHERY ; FOCUS, BODY, ADJUNCTS. [Ch. IV. 
 
 of the Edifice, and so its Exact Architectural Outlay or Plan. 
 This subsumes Lome and Analogic as the MetaTHiysical Bases 
 on which the Mathematics, (themselves Physicoid) rest. 
 
 274. Clef 3, or(3A then denotes The (proper) Concrete De- 
 partment of Science ; Cosmology in its Elaborated perfection, 
 the Type of which is the Science of Astronomy. This includes 
 our fully embodied conceptions, all Bodies properly so-called, 
 those bodies which we inspect with reference to their Artistic 
 Combination of Parts and Movements, as especially the Plan- 
 ets Combined and Functionating in the Solar System, like the 
 Limbs and Omans in the Human Bodv, or the Members of 
 Society as an Organismus. This accords with the Central-and- 
 Peripheric Actual Embodiment of an Edifice ; as of a Temple, 
 for example, in which the Altar as the Centre-piece corresponds 
 with the Sun-Centre as Focus (Lat. fire-place) of the Solar 
 System, and the Extensions of the Edifice in various directions, 
 with the Limbs or Quarters of the Sun ; and finally, the out- 
 lying or Adjunct Edifices and their Adjuncts, with the Planets 
 and their Satellites. (Certain secondary views of this Depart- 
 
 Ferriei, — who sought to find some segre- mal, not Arbitrisnial (TTnismal), nor Corn- 
 gated Element of Being to which they posite (Trinismal). Ferrier's Trinismal 
 could appropriately attach the Absolute Doctrine of the Absolute "will be further 
 character. That was what we mar now discussed at another point, (a. 26. t. 267). 
 characterize as the ■ Unismal Doctrine of 6. The question of the Absolute passes 
 the Absolute. Ferrier brings forward over from Philosophy into Theology, and 
 and demonstrates the proposition that seriously affects that whole Domain as 
 the Only Con wimble Absolute is Being in well as Logic itself, or the possibility of 
 its Actuality, as a Complex of Antithet- sound reasoning. In what sense shall it 
 ical Elements. This we may call the be held that God is absolute ? What is 
 Trinismal Aspect of the doctrine. This the Criterion of Truth even in an ordi- 
 he has done in the Institutes. But when nary argument ? J. Stuart Mill, in criti- 
 Ferrier distinguishes two kinds of Ab- cizing Sir Wm, Hamilton against Cousin 
 straet Truth, and calls one of them Ab- on the subject of the Absolute, has the 
 solute, on the ground that it is Universal following: 
 
 nnd Necessary, as in his History of Greek 7. "If we are told, therefore, that 
 
 Philosophy, he is then using the term Ab- there is some One Being who is or which 
 
 solute in an intermediate sense, and deliv- is The Absolute. — not something abso- 
 
 ering the Duismal Doctrine of the Abso- lute, but the Absolute itself, — the proposi- 
 
 lute — (Hegelian) : an Absolute which at- tion can be understood in no other sense 
 
 taches ro Low and not to Entity ; Logicis- than that the supposed Being possesses 
 
Cn. IV.] 
 
 DIAGRAMMATICAL FACILITY. 
 
 201 
 
 ment are, however, fully represented by the panels or inter- 
 spaces within the Linear Plan of the Edifice, which is other- 
 wise a hare Skeleton or Ideal Framework of Points and Lines 
 representing Abstractology as such.) 
 
 275. It is obvious, when pointed out, that, of these three 
 Departments of Conceptional Being, the First (1.) could not be 
 exhibited, with any perfection, diagrammatically, or by a 
 picture or diagram of the Honse or Edifice in which they are 
 contained ; and that the Third (3.) can be so exhibited only 
 very imperfectly, except by the aid of Color, the use of which 
 belongs rather to Art than to Science. It is equally obvious, 
 on the other hand, that the Second of these Departments (2.) 
 is, on the contrary, especially well adapted to the purposes of 
 Diagrammatic exposition and illustration. All the Strictly 
 Geometrical aspects of an Edifice, the Plans, or Formal Sche- 
 mata of the building, can be strikingly exhibited in this 
 manner ; and within the Spaces of these Plans there is an echo 
 of the two Departments which cannot be so directly repre- 
 sented. (1.) and (3.)- 
 
 in absolute completeness all the predi- 
 cates ; is absolutely good and absolutely 
 bad, absolutely wise and absolutely stu- 
 pid; and so forth. The conception of 
 such [a Being, I will not say of such a 
 God, is worse than a ' fasciculus of nega- 
 tions ;' it is a fasciculus of contradictions ; 
 and our author might have spared him- 
 self the trouble of proving a thing to be 
 unknowable, which cannot be spoken of 
 but in words implying the impossibility 
 of its existence. To insist on such a 
 truism is not superfluous, for there have 
 been philosophers who saw that this 
 must be the meaning of ' The Absolute/ 
 and yet accepted it as a reality. ' What 
 kind of an Absolute Being is that,' asked 
 Hegel, 'which does not contain in itself 
 all that is actual, even E vil included ?' (1). 
 
 Undoubtedly ; and it is therefore neces- 
 sary to admit, either that there is no 
 absolute Being, or that the law, that 
 contradictory propositions cannot both 
 be true, does not apply to the Absolute. 
 Hegel chose the latter side of the alter- 
 native ; and by this, among other things, 
 has fairly earned the honor which will 
 probably be awarded to him by posterity, 
 of having logically extinguished Tran- 
 scendental Metaphysics by a series of 
 reditctiones ad absurdissimum. 
 
 8. " What I have said of the Absolute 
 is true, mutatis mutandis, of the Infinite. 
 This also is a phrase of no meaning, ex- 
 cept in reference to some particular pre- 
 dicate ; it must mean the Infinite in 
 something — as in size, in duration, or in 
 power. But an abstract Infinite, a Being 
 
 21 
 
 (1) Quoted by Mr. Mansel, M The Limits of Religious Thought," p. 30. 
 
202 KE-KEPKESENTATION. [Ch. IV. 
 
 276. Recurring, then, to the idea of a Temple or Edifice of 
 the Sciences, it will Ibe perceived that (1 . ) and ( 3 . ) must be 
 omitted from the direct on immediate representation ; although, 
 by virtue of the Principle of our Science, which is echo or Ana- 
 logy, they too, together with all of their Subdivisions down to 
 the minutest, may, and do, find a Secondary or Echoing, that is 
 to say, an Analogical Representation (a Re-representation) 
 within the Diagram — elsewhere exhibited — of Science as a 
 House or Intellectual Dwelling-place for Man. 
 
 277. It is obvious, also, that we have not as yet arrived at 
 anything which is strictly analogous with the Mathematical 
 Powers, as the Square, the Cube, etc. ; not analogous at all, 
 indeed, except through a succession of repetitions, or echoes, 
 of Analogy. That precise Analogy must be sought for within 
 the Exactological Domain, ( 2 • ) exclusively, of which the 
 Three Sub-Keys or Clefs are (2.) 1 : , (2.) 2 : , and (2.) 3 : , res- 
 pectively. These then denote, consequently, 1. Logic (2.) 1 : ; 
 2. Analogic ( 2.) 2 : ; and 3. Mathematics (2.) 3 : The Co- 
 
 not merely infinite in one or in several 10 " We have seen his principal argu- 
 attributes, but which is ' The Infinite* ment, the one on which he substantially 
 itself, must be not only infinite in great- relies. It is, that the Infinite and the 
 ness, but also in littleness ; its duration Absolute are unknowable because in- 
 is not only infinitely long", but infinitely conceivable ; because the only notions 
 short , it is not only infinitely awful, but we can have of them are purely negative, 
 infinitely contemptible ; it is the same If he is right in his antecedent, the con- 
 mass of contradictions as its companion sequent follows. A conception made up 
 ' The Absolute.' There is no need to of negations is a conception of Nothing, 
 prove that neither of them is knowable, It is not a conception at all, or is a con- 
 since, if the universal law of Belief is of ception, by the fact of its being a concep- 
 objective validity, neither of them exists, tion of something infinite, reduced to a 
 9. 'It is these unmeaning abstrac- negation. This is quite true of the sense- 
 tions, however, these muddles of self- less abstraction ' The Infinite' ; that, in- 
 contradiction, which alone our author deed, is purely negative, being formed 
 has proved against Cousin and others, to by excluding from the concrete concep- 
 be unknowable. He has shown, without tions classed under it, all their positive 
 difficulty, that we cannot know ' The elements ;" and so on. (1). 
 Infinite' or ' The Absolute.' He has not 11. Mill here assumes that whatsoever 
 shown that we cannot know a concrete is a t: fasciculus of contradictions," is 
 reality as Infinite or as Absolute. " impossible to exist ' Now I venture 
 
 (1) Examination of Sir Wm. Hamilton's Philosophy, by J Stuart Mill, voL I., pp 60-62. 
 
Ch. IV.] punctuation of clefs. 203 
 
 Ion, (Semicolon, or Comma,) refers to those Echoing Subdivi- 
 sions, respectively, of (1 .) and (3.)> which are of similar Rank. 
 For example, ( 2 • ) 2 : means Analogic, as the middle depart- 
 ment of Exactology or Abstractology (2 . ) . The middle depart- 
 ment of Abstract-Concretology will then be represented by 
 (1 . ) 2 :, and the middle department of Concretology, by (3. ) 2 • 
 If these Echoes are to be excluded, and Analogic solely, as the 
 middle department of (2 . ) is intended, the 2 • is included in 
 parenthesis, and prefixed, as has been done above, and in ac- 
 cordance with the system of Pre-clefs explained in what follows. 
 278. In other words, all the Subdivisions of Exact Science 
 in the Typical Table, t. 49, fall within the Key (2 . ) ; and as 
 there is, in accordance with what is above stated (t. 275), an 
 echoing Division less prominent, but real and traceable, (when- 
 ever the occasion arises to go there), within the (1.) and the 
 (3-)» i* follows that it will be convenient and appropriate, 
 when these Clefs (1.) and (3.) are under consideration, to 
 denote their several Sub-domains specifically ', as follows, 
 
 (l.)l: (l.)2: (l.)3:-(3.)l: (3.)2: (3.)3: The 
 Portion of the Notation contained in the Parenthesis is then a 
 
 to affirm, along with Hegel, just the con- of Contradiction itself, that from which 
 
 trary, namely, that whatsoever exists, we derive all our ideas of contradiction, 
 
 exists under this precise condition, that is the difference between the Something 
 
 of being a " fasciculus of contradictions," and the Nothing ; between the Positive 
 
 — that such is, in rine, the characteristic and the Negative ; between the " Eternal 
 
 and inevitable Law of all Being and all 5fea" and the " Eternal Nay ;" of the 
 
 Existence whatsoever. Union and Reconciliation of which with- 
 
 12. Absurdissima as this proposition out the Destruction of their difference 
 may seem, I cite Mill himself, six pages nevertheless, All Actual Existence is corn- 
 further on, to illustrate it. He says : pounded. And yet the basis of all sound, 
 
 "Again, even if we concede that a of all axiomatic reasoning is that: Of 
 
 thing cannot be known at all unless two Contradictions both cannot be true 
 
 known as plural, does it follow that it (called the Law of Contradiction). What 
 
 cannot be known as plural, because it is then is the reconciliation between these 
 
 also One ? Since when have the One and two Contradictory Statements ? Simply 
 
 the Many been incompatible things, in- this : That any two terms of a Contra- 
 
 stead of different aspects of the same diction, in Pure Ideal Abstraction from 
 
 thing ;" in Polar Antagonism, we may each other, are mutually incompatible, and 
 
 add, or in other words, in utter contra- that the Admission of the one positively 
 
 diction to each other. So, the very type inhibits the Admission of the other ; but 
 
204 
 
 SPENCERIAN DOMAEN". 
 
 [Ch. IV. 
 
 Special Key or Pre-clef to the remaining portion ; and must 
 be changed when the echoing distribution of other Domains is 
 in question. For example, if the popular Subdivision of the 
 Concrete World into Minerals, Vegetables, and Animals be 
 accepted as sufficiently accurate, scientifically, (3 . ) 1 : will 
 denote the Mineral Kingdom ; (3 . ) 2 : the Vegetable King- 
 dom, etc. The \\or2\orZ\ without any Parenthetical Pre- 
 fix, would then denote all the Corresponding Subdivisions of 
 each of the three larger Divisions of the whole Scientific 
 Domain— -that is to say, they would go round the Circle. 
 They are restrained to a particular one of these Divisions by 
 the Appropriate Pre-clef. The Table below exhibits the 
 Standard Distribution of this view of the Sciences, c. 1. 
 
 o 
 
 h 
 
 w 
 o 
 
 l-l 
 
 o 
 
 CONCRETOL- 
 OGY, (3 . ) 
 
 (Corporology). 
 
 TABLE 15. 
 
 FUNDAMENTAL EXPOSITION. 
 
 r 3. Stabliology (3 . ) 3 : 
 2. Classiology (3 . ) 2 : 
 
 TTranology 
 
 3. 
 
 2 : 3 r <* 
 
 Meteorology 
 
 3. 
 
 2 : 2 nd 
 
 Tellurology 
 
 (3 
 
 .2:) is* 
 
 ■< Abstractor 
 
 OGY, (2 .) 
 
 A 
 
 1. Eegnology (3 . ) 1 
 
 3. Mathematics (2 . ) 3 
 2. Analogic 
 
 1. Logic 
 
 (2.)2 
 
 (2.)1 
 
 Animalogy (Zoology) (3 . ) 1: ) 3 rd ; 
 Vegetalogy (Botany) (3 . ) 1 : )2 nd ; 
 Mineralogy (3 . ) 1 : ) 1 st ; 
 
 Sequences(Conclusions) (2.)l:)3 rd ; 
 Minor Premises (2 . ) 1 : ) 2 nd ; 
 Major Premises (2 . ) 1 : ) 1 st ; 
 
 Abstract-Concretology, (1 . ) 
 
 3 Mechanics, (1 . ) 3 
 2 Physics, (1 . ) 2 
 1 Chemistry (1 . ) 1 
 
 that all such Pure Ideal Abstraction is 
 purely Ideal, and nowhere exists in 
 Reality, and is therefore non-existent, or 
 equal to Zero (0) ; while the very con- 
 dition of the Possibility of any Real or 
 
 Actual Existence is the reconciliation, 
 in fact, of these same Contradictories. 
 There is therefore, the same inherently 
 Contradictory character of the relation 
 between all Exact Reasoning, — which al- 
 
Ch. IV] ULTERIOR DISTRIBUTION. 205 
 
 279. Diagrams which, are to follow, will add new features 
 of Intelligibility and Lucidity to the distribution in question, 
 and be to the World of Science, and to the Science of the Sci- 
 ences, what the Map of the World or the entire Atlas is to 
 ordinary Geography. 
 
 280. The preceding Table is susceptible of being enlarged 
 or carried out in detail to any degree of Minuteness, precisely 
 (in principle) as the Map of the World is expanded and 
 filled in, in parts, to constitute the Maps of particular Conti- 
 nents, Countries, Counties, or Townships, even down to the 
 Garden-plot, or the individual Farm. To preserve, however, 
 the Simplicity appropriate to an Elementary Work, and on 
 account of the less prominence of other parts of the pre- 
 ceding Table, I shall do no more, at this point, than to ex- 
 pand descriptively the Subdivisions of Abstractology or 
 Exactology (The Department of the Abstract Sciences), upon 
 one of its Radii, to what may be denominated its 4 th Attenua- 
 tion, or Power, yielding Algebra as a Type of that degree of 
 
 ways assumes the Possibility of a Pure ing or Thought ; and hence destined to 
 
 Abstraction of Elements, — and all Actual- an ulterior Reconciliation in the Uni- 
 
 ity — which as explicitly denies that pos- versal and Elaborate Constitution of all 
 
 sibility. How then shall this Ultimate Things, in every Domain. 
 
 Contradiction ; that between all Pure 13. But let us test this statement of 
 
 Ratiocination (the domain of all scientific Mr. Mill as mere matter of Abstract 
 
 demonstrations) and all Concrete or Act- Reasoning. Are not the propositions, A 
 
 ual Existence ; or what is the same is one, and, A is many, as direct contra. 
 
 thing, between Reason and Sense, find dictories as it is possible to state, pro- 
 
 its reconciliation ? Why, by an applica- vided only that the Oneness and the 
 
 tion still in this last stronghold of mys- Manyness be taken in the same sense. 
 
 tery, of the same Principle, namely thus : conversely ? Would Mr. Mill's tailor be 
 
 That the Sense and the Reason, while satisfied with Mill's logic if Mr. Mill 
 
 they are the two Constituent Elements should attempt to prove to him that one 
 
 of Mind, and while they are, in Pure pound sterling is at the same time fifty 
 
 Ideal Abstraction, Absolute Contradicto- pounds sterling, or many pounds sterling 
 
 Ties, and so irreconcilably antagonistic in any degree whatsoever ? 
 
 to each other, — are never, in fact, com- 14. If, therefore, Oneness and Many nets 
 
 pletely abstracted or separated from each are not incompatible predicates, it is only 
 
 other, but are, on the contrary, Inex- because they are taken in different as- 
 
 pugnably conjoined in their Elementary pects or senses. It is because we mean 
 
 Being, as manifested in any least item that A is one in one aspect or sense, and, 
 
 of Mentation, whether then called Feel- at the same time, that A is many in a 
 
206 SECOXD POWER OF EXACTOLOGY. [Ch. IV. 
 
 / 
 
 Subdivision, adding some general views of other "branches and 
 of the totality of the subject. 
 
 281. The Second Attenuation, or Power of Abstractology, fur- 
 nishes, as we have seen, 1. Logic, (2.)1 • '•> 2 - Analogic, {2.) 2 : ; 
 and 3. Mathematics, (2.) 3 : . It is the Mathematical branch 
 which we will now submit to a farther division, thus : 
 1. Arithmetic, (2.) 3 : ) 1 ; 2. Geometry, (2.) 3 :) 2 ; and 3. 
 Analysis, (20303; We will now choose Analysis, (20303; 
 as the branch to be further subdivided, as follows : 1. Alge- 
 bra, (203:)3;)1, 2. Dieeeeextial and Lxtegeal Calcu- 
 lus, (20 3 3 ;) 2, (For this sphtting of the Second Temi of 
 the Trigrade Scale into Two, see Text 000). 3. The Calcu- 
 lus of Variations, ( 2 . ) 3 : ) 3 ; ) 3, (Abridged thus 2) 3) 3) 3. 
 
 282. We now recur to the Clef 1 st ; 2 nd . This denotes the 
 Ordinal Series of Numbers and all that is analogous with that 
 Series of Numbers in the Constitution of the Universe. It is 
 an Abridgment of 1 st ; 2 nd ; 3 rd , as 1 ; 2 is so of 1 ; 2 ; 3 (t. 271). 
 The Clefs have, as we have seen, broader and narrower appli- 
 cations, according to the Punctuation which accompanies 
 
 different aspect or sense. Returning indeed, incompatible ; and it is this only 
 
 then to his criticism of Sir Wm. Hamil- which is rightly meant by the Law that 
 
 ton's concex)tion of The Absolute, and contradictory propositions cannot both 
 
 allowiug the same license of interpret- be true. Short of this absolute Limit, 
 
 ing the contradictions, wherein is the contradictions in terms, contradictions in 
 
 difficulty ? "Why may we not then affirm, aspect or appearance, relative contradic- 
 
 — so far as the consistency of the state- tions of all sorts fasciculated around an 
 
 ■ment is concerned, — that the same Being ideal and quasi-inconceivable substance, 
 
 is absolutely good and absolutely bad, or are the Basic Norm or Type of Existence 
 
 absolutely wise and absolutely stupid, and Being, universally. 
 etc. ; that is to say, absolutely good in 15. By affirming then that all exist- 
 
 one aspect, or measured by one standard, ence is a " fasciculus of contradictions," I 
 
 and absolutely bad in another aspect, or mean, of course, contradictions in terms, 
 
 measured by another standard ? Since and contradictions in aspect, precisely as 
 
 when, I might ask, have such proposi- oneness and manyness, may be compati- 
 
 tions been deemed incompatible ? So ble (Mr. Mill even assenting) : while yet, 
 
 of the ideas, infinitely great, infinitely if they were meant in absolutely iden- 
 
 small, etc. The co-existence of two pre- tical senses, conversely, nothing could 
 
 dications absolutely contradictory, that be more contradictory. I mean, in fine, 
 
 is to say. affirming and denying the same precisely and as the type of all other re- 
 
 attribute in precisely the same sense, is, concilable contradictions : that every 
 
Ch. IV.] DISCUSSION OF CLEFS. 207 
 
 them. (t. 277). But tlie 1 ; 2, 1 ; 0, 1 st ; 2 nd , etc., occur most 
 naturally when the scope of the Clef is somewhat indifferent. 
 Specifically they denote the medium range of Scientific dis- 
 criminations of which the difference between Arithmetic 
 and Geometry is the example ; but, in the generalized or in- 
 different sense now referred to, 1 ; 2 is more apt to be used 
 representatively for the varied range of the Special Sciences 
 than 1 . 2, which more formally denotes the utmost breadth of 
 scope, and might, on the other hand, be regarded as exclud- 
 ing, in a sense, the minor views (as 1 , 2 for example), whereas 
 1 ; 2 is Pivotal or Mediatorial between the broadest and the 
 narrowest discriminations, and so alike representational of 
 them all. The Clefs 1 ; 2, 1 st ; 2 nd , 1 ; predominate, there- 
 fore, when there is no special reason for deviating from this 
 form of the Clefs. The 1 . 2 for (1 . ) (2 . ) (3 . ) denotes specifi- 
 cally the Spencerian Distribution of the Sciences which is re- 
 stricted to their Cosmical or Basic Development. They are to be 
 understood as meaning (1 .) 1 st : etc. For Pneumatology and 
 Anthropology the 2 nd : and 3 rd : must be written ; but it is im- 
 
 thing is, in one aspect. One, and, in an- tions," because, as mere aspects, they are 
 
 other aspect, Many — Unismal and Duis- not, and cannot be conceived of as things. 
 
 mal respectively. These are the two standard blunders at 
 
 16. What then is Hamilton's, or more this day of Philosophy. There is no in. 
 
 generally, the Transcendental conception superable difficulty in reconciling contra- 
 
 of the Absolute ? It is no other than the dictory AsrECTS of the same thing, so 
 
 Unismal Aspect of Being : as the Rela- soon as we understand that it is the 
 
 tive is the Duismal. The whole " mud- aspects of the subject merely with which 
 
 die*' results, with them, and equally so, we are engaged. 
 
 with their critics, from confusing, instead 17. "Sir Wm, Hamilton," Mill con- 
 of distinguishing and keeping distinct, tinues to say, " surely does not mean by 
 the Abstract and the Concrete concep- Absolute Unity, an indivisible Unit : the 
 tions respectively, loth of which are alike minimum, instead of the maximum, of 
 important, but belonging to entirely dif Being. He must mean, as M. Cousin 
 fercnt orders of investigation ; from, on certainly means, an Absolute Whole ; 
 the one hand, in other words, treating the Whole which comprehends all things, 
 and endeavoring to conceive mere As- If this be so, does not this whole not 
 pects as if they were things, and, on the only admit of, but necessitate, the sup- 
 other hand, from discarding the mere position of parts ? Is not a Unity wMch 
 Aspects altogether, as " senseless abstrac- comprehends everything ex vi termini 
 
 (1) Examination of Sir Wm. Hamilton's Philosophy, Vol. I, p. 67. 
 
208 
 
 LENGTH OK HEIGHT ANALOGOUS WITH TIME. [Ch. IV. 
 
 plied here, tMs Basic Domain loeing the Usual or Ordinary 
 one. (t. 234, 285). 
 
 283. Strictly speaking, the Clef l sfc ; 2 nd , as a Domain by 
 itself, that is to say, when neither having, nor implying, any 
 Parenthetical Prefix, denotes Careers of Progression in Time; 
 Progressive or [Regressive, as the case may be ; — in other 
 words, Movement as contrasted with Existence (t. 143) ; the 
 Motismus as contrasted with the Statismns (c, 21, t. 503) ; in a 
 word, Ordinology as contrasted with Cardinology (t. 155). 
 
 284. But within the proper Domain of Existence or the Statis- 
 mns of Being, there is, nevertheless, a peculiar variety of 
 Development which repeats, withix this Domain, the whole 
 of the Motismus as an outlying independent Domain of Aspect 
 or Consideration. This happens in respect to Space, or 
 Organization ix Space, when this is elongated, or extended 
 in a single direction, — Time-wise — as especially in the direction 
 of Height ; the Tallness, for example, of a House, or of the 
 Individual Human Figure. 
 
 known as a plurality, and the most plu- 
 ral of all pluralities, plural in an unsur- 
 passable degree ? If there is any mean- 
 ing in the words, must not Absolute 
 Unity be Absolute Plurality likewise? 
 There is no escape from the Alternatiye : 
 The Absolute either means a single atom 
 or monad, or it means Plurality in the 
 extreme degree." 
 
 18. But neither Hamilton nor Cousin 
 mean at all either of the ideas here as- 
 signed to them ; or rather, perhaps, I 
 should say, they would not mean either 
 of them, if they were quite clear as to 
 what they, as Transcendental Philosoph- 
 ers, should mean. If they did mean either 
 the minimum or the maximum of Be- 
 ing, the single least atom or the whole 
 w^-'h comprehends all things, they would 
 bt ^oing what Mr. Mill, predominantly 
 Echosophical in his order of mind, 
 would be likely to do, and what he has 
 
 just complained of the Metaphysicians 
 for not doing ; that is to say, they would 
 be talking of Concrete embodiments of 
 Existence, and not of the Abstract Prin- 
 ciples or Aspects of Being as rendered by 
 an ultimate Metaphysical Analysis — 
 which last is the true domain of the 
 Transcendental Logic. It is, indeed, 
 certain that this class of philosophers 
 haye not always perceiyed this, and that 
 they mix Abstract and Concrete ideas 
 unduly together, or try hopelessly to 
 construe literally the reasonings of the 
 one into the terms of the other, which 
 is like attempting to discoyer the rigor- 
 ous exactitudes of Mathematics in the 
 actual products of Xature. 
 
 19. What, then, in the proper abstract 
 sense, and within the Transcendental 
 Domain, do they mean, or should they 
 mean, by the Absolute ? Not, as I haye 
 said, the single "monad" or "atom," nor 
 
Ch. IV.] DEGREES OF ALTITUDE. 209 
 
 285. There is, in accordance with this statement, a Cross- 
 division of the Whole Science- World accompanying thai 
 which is fnrnished "by Spencer ; one in accordance with 
 which the whole Map of the Earth, speaking analogically, 
 is bnt one Degree in a Trigrade Scale of Distribution. What 
 is now referred to is a Subdivision by Degrees of Altitude, 
 the Earth — Land and Water — mapped out as in Geography, 
 constituting the Lower or Ground Department merely, in 
 tliis New Distribution ; the Atmosphere above the Earth, 
 strictly the Spirit- World, constituting a Second Elevation or 
 Story, above the Earth; and Man a Third Elevation, theo- 
 retically above the Atmosphere (see Typical Tableau of the 
 Universe, Dia. No. 2, t. 41). To change the Type of the Illus- 
 tration, this Threefold Distribution of the Science-World cor- 
 responds with the Three Stories of the Elevation of an Edifice 
 of that height (which is the Typical or Normal Height in Archi- 
 tectural Construction) ; or again, with 1. the Pelvis (with the 
 Abdomen, Seat, and Lower Limbs) ; 2. the Thoeax '; and 
 3. the Head, in the Organization of the Human Body. 
 
 " Tlie Whole ;" but that Aspect, or Prop- repeat and echo, in a degree, but inaccu- 
 
 erty, or Principle of Unity, which is con- rately, The Absolute and The Kelative, 
 
 cretely illustrated, indeed, predominantly, which are the pure abstract bases or limits 
 
 by the monad at one extreme of magni- of Thought involved in the conception ; 
 
 tude, and by the grand whole at the other but which should not be confounded 
 
 extreme, but which yet also underlies, — with these Concrete Reproductions, 
 
 and exists subdominantly in the midst of, 20. It is this Concrete Existence in its 
 
 — the total range of Plurality between totality, either in its least or its greatest, 
 
 those extremes of Concrete Being ; and which Mill supposes must be meant by 
 
 which contradicts, or is opposed to, Plural- the Absolute of Transcendental Philoso- 
 
 ity as the Counter- Aspect, Property, or phy; but this is a total misapprehension, 
 
 Principle. The Relative is then the Coun- for Philosophy is only transcendental by 
 
 terparting Duism to this Unism , and, virtue of the fact that it goes back of the 
 
 finally, Concrete Existence is the result- Substantive Thing to the Adjective Pror- 
 
 ant from the Complexity of these two, erty, and thence farther still to the Pure 
 
 and is their reconciliative higher Unity Relation (Prepositional). 
 
 — the Trinism from the prior Unism and 21. All Adjective Properties, all pure 
 
 Duism conjointly. This, in turn, sub- Abstractions, in fine, are necessarily, in a 
 
 divides into two Domains characterized sense, " a bundle of negations," and " a 
 
 by resemblance to the two abstract bases bundle of contradictions" also, if viewed 
 
 respectively ; hence there is an Absoln- from the stand-point of Substantivity, 
 
 toid and a Rclatoid Existence, which that is to say, as Things, and not as 
 
210 STOEIES OR STAGES OF ASCENSION". [Ch. IV. 
 
 286. By inspecting anew the Typical Table of the Universe 
 (t 40), it will he perceived that the distribution which we have 
 previously effected of the Science-World, following the lead 
 of Spencer, is confined to that part of the Table against which 
 the word Science appears in the margin. That whole Depart- 
 ment of the Table now constitutes a First Plateau, or the 
 Ground Floor, in the New Distribution which is at this point 
 under consideration. That portion of the Table against which 
 the word Pneumatology stands in the margin then constitutes 
 the Second Story of the Ideal Edifice. This corresponds with 
 the Atmosphere above the Earth or Ground. While this is 
 in one aspect a Story or Lift in the Ascending Scale, in an- 
 other aspect it permeates the whole, and expands to the dimen- 
 sions of the who] 3 Edifice. The Hells, the Intermediate World, 
 and the Heavens, then become themselves equivalents to com- 
 plete Stories or Stages (Fr. Wages). It was in the perception 
 of this view of Being that Carlyle has said that "The three 
 kingdoms, Inferno, Purgatorio, Paradiso, look out on one an- 
 other like compartments of a great edifice ; a great super- 
 
 what they are, mere Aspects, Properties, the inconceivably least item of Space, 
 or Relations. When taken for what they itself virtually nothing, posited or treated 
 are, however, as pure abstractions, they as if it were something — made a some- 
 are not only consistent enough, but the thing by the mind for the mind's own 
 most consistent, in fact, of all our ideas uses, while in itself it is a mere nothing, 
 from the pure absence of the disturbing or less than nothing, 
 reality ; and, for that reason, they become 22. Mr. Mill would be one of the last 
 the regulative forms of all just thinking, to condemn the use, or to depreciate the 
 and the paramount range of idea in the the value, of such pure abstractions and 
 whole Scientic and Sciento-Philosophic negations in the Mathematical Domain ; 
 Domain. It is the pure Negatismus yet how seemingly effective, but how 
 which is par excellence the Domain of really absurd, would be a criticism by 
 Science. The things with which all some one who had never seized the spirit 
 Exact Science deals, if we must use the of the Mathematics, of all the high 
 term things, in a modified sense, are mathematical conceptions, by showing 
 therefore Pure Nothings, judged of by that Mathematicians pretend to talk 
 any other faculty of the mind than the learnedly of limits which have no exten- 
 Pure Reason. What else than a bundle sion, no reality, in fact ; of their minima 
 of Negations is a Point, for example, as and their maxima, which are really 
 denned by the Geometer, position with- nothings ; and even of different orders of 
 out length, breadth, or thickness ? It is Infinity, all of them lying wholly out- 
 
Ch. IV.] dante's woeld of souls. 211 
 
 natural world-cathedral, piled up there, stern, solemn, awful ; 
 Dante 1 s World of Souls !" The Third and last Story of the 
 Ideal Edifice is then Man, indicated in the Typical Table, by 
 the word Aotheopology in the margin. 
 
 287. More definitely, the Three Stories of the Edifice, in the 
 ordinary sense of Stories, constituting the Cuboid portion of 
 the Structure, correspond with the Three Divisions of the 
 P^eumatismus or Woeld of Spieit, as indicated by Carlyle 
 in the quotation just made ; the Dome of the Temple then 
 repeats the great Dome of the Sky over our heads, The Heav- 
 ens above the Atmosphere, overarching and enclosing the 
 Atmosphere, and corresponding with the Face and Cheeks of 
 the Individual Man ; and finally, it is the Statue surmounting 
 the Dome, which stands in the Edifice representative of Man 
 himself, as above Nature both Material and Spiritual, repre- 
 senting the Sun, and Standing, like a God, centrally in the 
 Heavens. This, in turn, corresponds with the Head, or more 
 specifically with the Brow, of the Man, in the total Constitu- 
 tion of the Individual Human Body. All the Analogies here 
 
 Bide, not only of the domain of Real proven to have been, by Mill, when he 
 Being, but of all conceivable number entered upon the Mathematical Domain, 
 itself. Mr. Mill knows, however, per- Their intellectual fingers are all thumbs 
 haps better than any one, how absolute- for the purpose of manipulating the Ho- 
 ly dependent for all its highest triumphs moeopathic attenuations of this German 
 the Science of Mathematics is upon the research. They are, indeed, robust, mus- 
 assumption of these extreme rational cular and powerful, abounding in what 
 attenuations. He has, indeed, in this might, by a bold metaphor, be denominat 
 very work, caustically and most damag- ed the brute force of the intellect, while 
 ingly criticised Hamilton's Criticism on they lack the microscopic eye, and the 
 the Mathematics, for his failure to appre- delicate capacity for handling, which are 
 date the instrumental value of these requisite in the Transcendental Domain, 
 same senseless abstractions. And yet, The Mathematics and Formal or Scholas- 
 not only Mr. Mill, but the whole of his tic Logic have been the Abstractismus of 
 school of thinkers, the recent Echo- Echosophy, and this is the furthest back 
 sophic Generalizers — Comte, Mill, Spen- into the Domain of Abstraction that 
 cer, Buckle, etc, are, if I see clearly my- these thinkers have successfully ven 
 self, just as inexpert, when they attempt tured ; while, of course, thenceforward 
 to appreciate or criticise the immense through the whole range of the Positive 
 and invaluable body of German Tran- Sciences, they find themselves at home, 
 scendental Philosophy, as Hamilton is and are upon their own appropriate ter 
 
212 ORDIKALITY ; ASCE1SDANTS AND DESCENDANTS. [Cn. IV. 
 
 sketched must be accepted, however, as the first rude chalk- 
 marks of a picture which is destined gradually to receive 
 shape, and become definite in its parts, as the work proceeds. 
 A great variety of subsequent modification must be anticipated 
 and allowed for. 
 
 288. We instinctualTy and correctly indicate the Stories, or 
 the successive Stages of the Elevation of an Edifice in their 
 ascending Series, by the Ordinal Numbers, 1st, 2nd, 3d ; not 
 by the corresponding Cardinal Numbers, 1, 2, 3. This is in 
 accordance with what has just been stated of Elongation or 
 Series in Space, as repetitory of a real Duration and Succes- 
 sion in Time. (t. 284). We do the same inversely (or reckon- 
 ing downwards) in respect to the succeeding Individuals of a 
 Dynasty or Series of Ancestors (or Ascendants) and Descend- 
 ants ; as when we speak of G-eorge the First, George the Sec- 
 ond, etc. (The French Language furnishes a whimsical excep- 
 tion to this Kule in the expressions Henri Quatre, etc.) 
 
 289. But inasmuch as we are still within the grand Domain, 
 denominated Existence, and not in that of Movement ; (al- 
 
 ritory. In view of these mutual short- in the nature of the English mind, of 
 
 comings, one is tempted to say, without what I may call the aptitude for the 
 
 bitterness or harshness — Ne sutor ultra Transcendental, or the appreciation of 
 
 crepidam. (1). the true spirit of all transcendental 
 
 23. It cannot be doubted, however, thinking ; — which is, to find the pure 
 
 that Mill has found an abundance of abstract origins of all the speculative 
 
 cracks in the armor of Hamilton, even processes of the mind, and of the ideal 
 
 within the Metaphysical Domain, He constitution of matter, and hence, of the 
 
 has had for his subject the incomplete total Universe of Being; — the Pure 
 
 works of a great thinker, who was often Nothings which, when discovered, shall 
 
 too intent upon the idea immediately be, by reflection, the measure and guide 
 
 before his mind securely to guard his to the right understanding of all the 
 
 defences, and to preserve his consistency Somethings which exist, in a manner 
 
 with what he might have seen or said corresponding with that in which the 
 
 upon former occasions ; but along with Infinitesimals of Mathematics are acces- 
 
 this genuine and valuable criticism, there sory to, and transcendently important in, 
 
 is, at the same time, the other kind of the solution of the relations of actual or 
 
 which I have spoken, resulting from a appreciable numbers, 
 
 deficiency, which seems almost to inhere 24 The defect, for this purpose, of the 
 
 (1) Let not the shoemaker go beyond his last; let no one venture to judge outside the limit of his 
 own domain. 
 
Ca. IV.] IXTEEIOE DI3TEIBUTION OF CLEFS. 213 
 
 though "by the Eclio of Analogy, we may seem to be in the 
 latter) ; it becomes proper, on the one hand, to indicate these 
 Grand Stages of Spacic Ascension in the Science- World by 
 the Ordinal Clefs, l 6t ; 2 nd ; 3 rd ; and then to prefix to these 
 indications, parenthetically, the Pre-Clef 1.2 to denote the 
 Static Domain ; thus (1.2), 1 st , 2 nd , 3 rd . 
 
 290. As the Pre-Clef or Parenthetical Notation prefixed 
 to any Special Notation of a Particular Domain is used to fix 
 the locality, in the larger Distribution, of the Particular Domain 
 in question, (whatsoever it may be), it will assume hereafter 
 a proportional importance, and may demand, even at the risk 
 of some repetition, a more Specific Explanation. 
 
 291. The Clef 1 ; 2, hitherto used in a general and represen- 
 tative sense, undergoes an interior distribution for Specific 
 Uses. When employed to denote exactly TJie Whole of Sci- 
 ence or Echosophy (or the Domain of Being covered by it) as 
 differenced from The Whole of Philosophy, and hence, espe- 
 cially when used as a Pre-Clef denoting this larger Domain 
 under circumstances where it is to be distributed into Minor 
 
 Transcendental thinkers is not, there- (Unism), is thoughtlessly assumed to he 
 fore, at all what it is supposed to he by a Thing, or a Domain of Things, within 
 the Echosophic or Muscular School of the larger Domain of Concrete Existence, 
 thinkers and critics, namely, that it goes It is indeed true, by another Principle cf 
 away from the domain of reality, and Universology, that every Abstract Prin- 
 into that of contradiction, or opposites ; ciple has a corresponding Concrete Do- 
 but just the contrary, namely, that they main characterized by that Principle, or 
 have not been purely Transcendental in which that Principle predominates — 
 enough, and have suffered themselves to although then never excluding the minor 
 drop down from this realm of the pure presence of other Principles, not even of 
 and radical Analysis of Thought and that which is most directly opposite to 
 Being, into the concrete applications and it. But to confound the Abstract Ideal 
 embodiments of the Principles which with its Concrete Embodiment is a fault 
 they were engaged in endeavoring to which vitiates the whole habit of think- 
 discover. This defect is illustrated when ing. It is in this Abstract Domain of the 
 the Absolute (The Absoluto- Absolute), Transcendental Metaphysics only, that 
 which should be transcendentally defined we can grasp that higher Logic of the TJni- 
 as the Unity which excludes all differ- verse, which proves also, irhcn discovered, 
 ence, and which is then admirable as an to be closely cognate with the Science of 
 Abstraction, having an infinity of appli- Analogic itself . This is rightly discrimi- 
 cations in every department of Thought, nated from formal or scholastic Logic for 
 
214 GEA^D ECHOSOPHIC DISTEIBUTION. [Cn. IV. 
 
 Domains, a Period is inserted between the two Figures, thus : 
 1.2 ; and then, as a Pre-Clef, it is surrounded "by a Parenthe- 
 sis, thus : (1.2). But by deductions covered by special Clefs, 
 as shown in the next paragraph (t 292), the (1.2) remains co- 
 extensive with the Spencerian Distribution merely, (t. 282). 
 
 292. The Grand Echosophic Domain undergoes, then, a Pre- 
 liminary Subdivision, as follows, into I. H or ± as the Clef 
 
 for Natukal Philosophy, treating of the General Condi- 
 tions of Science and its Applications, as will be more specifi- 
 cally pointed out farther on. (t. 000). II. 1.2 as the Clef for the 
 Special Cardinismus or Statismus of Being (t 291), which, in 
 respect to Science, is the Abstract Theory of Science, Sta- 
 tionary, in Thought or Idea (or, as it were, in Space) ; or, 
 typically, the particular Statement of a Problem. (Compare 
 State-ment etymologicaily with Stat-ion and Stat-ism, from 
 Lat. sto, I stand) ; III. 1 st . 2 nd , as the Clef of the Ordinismus or 
 Motismus of Being, which in respect to Science is the Actual 
 Curriculum of Study (in Time), or a specific Operation of Sci- 
 ence, as the u Doing of a sum •" or the Solving of a Problem. 
 
 many reasons, and even Mr. Mill him- Plurality, and the most plural of all 
 
 self has shown that markedly different Pluralities, plural in an unsurpassable 
 
 aspects of the same subject may sum- degree?" The Spirit or Abstract Prin- 
 
 ciently ground a division of the Sciences, ciple of that which is plural in an un- 
 
 25. A word further upon Mr. Mill's surpassable degree is what is meant by 
 
 criticism. "If there is any meaning in " The Infinite" as an abstract term, which 
 
 the words," he says, " must not Absolute is at the opposite terminus, as Hamilton 
 
 Unity be Absolute Plurality likewise? " has clearly perceived, from " The Abso- 
 
 Clearly not, in the sense in which I have lute" (Transcendental), which is the 
 
 above defined The Absolute, as an Aspect Spirit of The One, as if it were not capa- 
 
 of Being. But, just the opposite. For ble of Plurality in any degree. In other 
 
 the idea which he intends by Unity, I words, the Undifferentiated Unity of 
 
 have needed and adopted the new term Being as a pure Limit of thought — not 
 
 Univariety ; but Simple Absolute Unity as a thing, or being of any kind, but as a 
 
 (more strictly Unism), as the opposite or Spirit or Principle of things — is the Ab- 
 
 contradictory of Plurality, should not solute in this sense of the term ; and the 
 
 be said to include Plurality. We must AuL-Differentiated Unity is the Infinite, 
 
 have finer analyses, and discriminate These two are therefore very rightly 
 
 more closely than this. Again he adds : regarded by Hamilton as Species of the 
 
 "Is not a Unity which comprehends same Genus, denominated by him the 
 
 every thing, ex m termini known as a Unconditioned. I perceive in this no 
 
Ch. IV.] SECONDARY CLEFS. 215 
 
 293. In Clefs of a Secondary Rank or Degree, the Colon, 
 and not the Period, is inserted between the Figures. By this 
 device the Pre-clef may be ordinarily omitted, as 1 : 2 for 
 (1.2)1 : 2, or singly 1 : and 2 : for Subdivisions of (1.) and 
 (2.)- So also (±)1 : 2 and (1 st . 2 nd ) 1 :2, in which instances 
 the Pre-clefs being of a Special character, must be retained, 
 the Abridged Clefs not being sufficiently distinctive. 
 
 294. The Clef 1.2 (t. 291) then has, in addition to the Car- 
 dinal branch 1 : 2, an Ordinal branch of equal rank, denoted 
 by (1.2) 1 st : 2 nd . This includes the ascension by Stories, from 
 Cosmology to Anthropology — the three Serial Elevations of 
 the Temple of the Sciences; thus, (1.2) 1 st , for the basis, 
 Cosmology ; (1.2) 2 nd , for the middle region, Pneumatology ; 
 and (1.2) 3 rd , for the crowning portion of the Edifice, Anthro- 
 pology, (t. 285). 
 
 295. In strictness the Spencerian Domain is then 1 . 2) l Bt , but 
 this ordinal (1 st ) maybe safely omitted ; as it is predominantly 
 implied in the absence of the others, (2 nd or 3 rd ). (t. 282). This 
 brings us back to a point previously occupied, where the ordi- 
 
 such jumble of ideas as Mill seems to mus which is the Composity of these two, 
 discover, but on the contrary, a magnifi- — the Only Real Being, embracing the 
 cent generalization in the highest range other two Conceptions as Aspects of 
 of Metaphysical Speculation. Being merely. They are, however, essen- 
 26. Yet there is such a conception pos- tial and necessary Aspects within the 
 sible of the Absolute as that which Mill whole Domain of Philosophy, neither 
 here indicates — one inherently and inex- excluding the other, both included and 
 pugnably compound or complex ; a Com- reconciled in Real Being — and not 
 posite or Trinismal, Conception ; hence " Senseless," except when put for more 
 an Absolute identical with Actual Exist- than what it is their nature to be. 
 ence itself. This is the Absolute pre- 27. Every system of Philosophy is 
 dominantly of Universology and the characterized most especially by its view 
 Integral Philosophy, but not the Abso- of the Absolute, which is its point of de- 
 lute of the Transcendental Metaphysic parture, and as it were, its foundation, 
 in any of its forms, if we except that of The Philosophy of Integralism accepts 
 Ferrier, expounded in his Institutes of the Totality of All Being and Existence 
 Metaphysic. The Ordinary Transcen- within the Totality and Complexity of all 
 dental Absolute being Unismal, the Re- Movement or Clianye, as its (predomi- 
 lative is the Antithetical and Correlated nant) conception of TriE Absolute ; but 
 Dtjismtjs, and this New Absolute of Fer- it does not confound this view with that 
 rier and Universology is The Trlnis- which lies at the basis of other Systems 
 
216 CURRICULUM, AND THEORY. [Ch. IV. 
 
 nary significance of the three Cardinal Head-Numbers was 
 pointed out as denoting Spencer's threefold division of the 
 Sciences. It was there also stated that in this use of these 
 Numbers the word Clef was prefixed, or else that the Figures 
 are enclosed in Parenthesis, (t. 271). The 1. and 2., when 
 they stand together, and are not a Pre-clef, drop the Paren- 
 thesis, however, and take only the Single Period between 
 them. This Notation then indicates specifically the Spencerian 
 Distribution, (1 . 2 . 3 . in full) ; hut it is then used in a Gen- 
 eralized or Indifferent sense for any Story of the Edifice ; 
 predominantly meaning the First. The \ st 2 nd 3 rd , added, 
 make it definite. 
 
 296. A similar Series of Modified Notation is also applied to 
 the Subdivisions of Philosophy, which will be explained in 
 the sequel, and with which the student will become gradually 
 familiar. 
 
 297. When 1 . 2 and 1 st . 2 nd are to be combined as one, the 
 Clef 1.1 st expresses the combination. The Clef 1 st . 1 is sub- 
 stituted if Practical Study, the Actual Curriculum, is regarded 
 
 of Philosophy. Integralism thus rests school of thinkers, that he attempts a 
 
 upon The Inexpugn ability of Prime synthesis of ideas and of the Social Life, 
 
 Elements, (t. 226). Mr. Mill seems before having reached any completely 
 
 vaguely to apprehend this new and prac- radical Analysis as back-ground and 
 
 tical conception of the Absolute, and to foundation. 
 
 suppose that a view in which he is, in a 28. The incognizability and incompre- 
 
 sense, in advance of the Transcendental hensibility of the Absolute, as alleged by 
 
 Philosophers (except Ferrier), is that Hamilton, amounts then simply to thic-. 
 
 which they must have had. In another All attributes or predicates whatsoever 
 
 sense he is less than the Transcendental- are " Negative Predicates," in the sense 
 
 ists, inasmuch as he has not gone back that by virtue of their abstractness they 
 
 upon and thoroughly comprehended the are Nothings, and hence inconceivable 
 
 spirit and intrinsic value of the radical as real things. They are pure Nothings 
 
 analytical discriminations which they when we attempt to conceive them as 
 
 have sought to make ; which are so es- unattached to any Substantive Thing, 
 
 sential ; and which I have found it ne- They are the realms of Adjectivity and 
 
 cessary to carry back of them even, in or- pure Relativity as contrasted with Sub- 
 
 j der to find a thoroughly safe ground for stantivity, which last is the only realm 
 
 the subsequent Synthesis. It is the pre- of Reality thence it follows, on the one 
 
 eminent fault of Comte, as it is of all hand, and in one sense, that they are 
 
 this robust modern French and English incognizable and incomprehensible ; the 
 
Ch. IV.] NATURAL AND LOGICAL ORDER ROTATED. 
 
 217 
 
 as the main point of view. The 1 . 1 st expresses the combination 
 if the former point of view is preserved, which subordinates 
 The Practical to The Theoretical. 
 
 298. The Natural is converted into the Logical Ordfr by 
 reversing the order of the Figures in any Clef; thus, (2.1) l gt 
 denotes Anthropology as First; (2.1) 2 nd Pnettmatology 
 as Second; and (2.1) 3 rd Cosmology, as Third, in a Descend- 
 ing Order, as in passing from the top of an Edifice to its Foun- 
 dation. The Applications of this Keversal or Terminal 
 Conversion into Opposites are numerous and important. 
 They will he gradually introduced and rendered familiar. 
 
 299. When a second or third Pre-clef occurs, the single 
 Parenthesis-mark (or clamp) is added to include it ; thus, 
 (1.2) 2 nd ) l 8t , denotes the Unismus of the Spirit- World, known 
 as Hell, or The Hells. The method of reading this Notation is 
 thus : One, period, two, clamps ; second, clamp ; first. 
 
 300. The Subdivisions of the Spirit- World — the Pneuma- 
 tismus — and their Denotation will then be as follows : 1. For 
 The Hells, (1 . 2) 2 nd ) 1 st 2. For Purgatory, or The 
 
 Absolute and the Infinite along with all 
 the rest of them. But, on the other 
 hand, it does not follow, as we have 
 seen, that as accessory ideas and dis- 
 criminations, they are useless, or not 
 even of the utmost and governing im- 
 portance in the domain of ideas, no more 
 than it follows that Limits, in the Mathe- 
 matical sense, are useless and senseless 
 contrivances, because in themselves they 
 are mere Nothings. 
 
 29. When we descend, (or ascend, as 
 we may view the case) from this region 
 of pure Abstraction to the Concrete, as 
 in passing from the Infinite to the Some- 
 thing Infinite of Mill, we may doubtless 
 accomplish something else very import- 
 ant, but something very different in 
 kind. An illustration occurs within the 
 limited sphere of the Mathematics them- 
 selves. Seba Smith, an American writer 
 
 22 
 
 of genius, but little known in the scien- 
 tific world, undertook in good faith, and 
 with great astuteness, a criticism of the 
 Geometry we have derived from Euclid, 
 applying similar concrete conceptions. He 
 asserted, what Comte also asserts, that no 
 line is really without thickness ; but he 
 went further, and asserted that it should 
 have, geometrically considered, this ele- 
 ment of thickness recognized and treated 
 as equal to the unit of measurement. 
 He failed signally to upset the Abstract 
 Geometry based on "the old senseless 
 Abstractions," which has come down to 
 us from the Greeks ; but this novel kind 
 of investigation really did lead to a new 
 species of Geometry, if I may use the 
 expression, which may, at some future 
 day, receive a great and valuable develop- 
 ment. This, in turn, failed to be appre- 
 ciated by the Scientific World, too thor- 
 
218 THE OLD, NEW, AND FINAL ORDER. [Ch. IV. 
 
 Wokld of Spieits, (1.2) 2 nd ) 2 nd ; 3. For The Heavens, 
 (1.2) 2 nd ) 3 rd . (The Colons, etc., implied by position). 
 
 301. The following will denote the Subdivisions of the 
 Heavens as rendered by Swedenborg : 1. For The Natural 
 Heavens, (1 . 2) 2 nd ) 3 rd ) 1 st ; 2. For The Spiritual Heavens, 
 (1.2) 2 nd ) 3 rd ) 2 nd ; 3. For The Celestial Heavens (1.2) 
 2 nd ) 3 rd ) 3 rd . 
 
 302. In the Department of the Typical Table (t. 40) against 
 which in the margin is the word Anthropology, the first 
 Grand Subdivision of the Static Aspect of this Domain is 
 notated as follows : 1. Biology, (1 . 2) 3 rd ) 1 ; 2. Monan- 
 thropology, (1 . 2) 3 rd ) 2 ; 3. Sociology, (1 . 2) 3 rd ) 3. 
 Biology subdivides into Physiology, (1 . 2) 3 rd ) 1) 1 ; and 
 Psychology, (1 . 2) 3 rd ) 1) 2, etc. Sociology subdivides into 
 1. Proto-Societismus, (The Old Social Order, or, simply, 
 THE OLD ORDER), (1.2) 3 rd ) 3) 1 st ; 2. Deuto- or Deutero- 
 Societismus, (THE NEW ORDER— Transitional), (1.2) 3 rd ) 
 3) 2 nd ; and, 3. Trito-Societismus, (The Ulterior, or FINAL 
 ORDER), (1.2) 3 rd ) 3) 3 rd ;— The Old Order, (till now), under 
 the governance, in Preponderance, of Feeling (Affection, 
 whether Amiable or Inverted) ; The New Order, (from now 
 
 oughly imbued with their abstract con- the Infinitely Small, and all other special 
 ceptions to find anything of value in their Infinities, no matter how much, in all 
 concrete counterpart, and Mr. Smith's other respects than in this one of In- 
 book is now, therefore, probably out of finity, they may differ from, or contra- 
 print. Mr. Smith calls the straight line diet, each other. As a term of Science 
 without thickness, a senseless abstraction and Philosophy it is by no means entitled 
 in the same way, and with the same to be derided as a senseless abstraction. 
 j ustice that Mr. Mill so characterizes the Vet it is very true that this Abstract 
 Absolute and the Infinite. Each thinker Infinite must, when put for an Infinite 
 is quite right in one view of his subject* Being, undergo all the modifications of 
 while wrong in negating or ignoring the idea which are always implied in passing 
 opposite view. from the Abstract to a corresponding 
 30. We have the utmost need, in Sci- Concrete Domain ; and it is in pointing 
 ence as well as in Philosophy, for the out in part the incompatibility in em- 
 abstract term The Infinite, to mean ploying the same term in tbe two senses, 
 precisely what Mill seems to consider so that Mr. Mill is here doing valiant ser- 
 absurd; that is to say, to include under vice in behalf of the truth. The subject 
 the same head the Infinitely Great, and is one that needs to be vastly more ex.- 
 
Ch. IV.] COMPOSITE UNITY. 219 
 
 and in the Immediate and Transitional Present), under the 
 governance, in Preponderance, of Reason, The Intellect, 
 or Intelligence ; The Final Oedee, (Noemal, Haemonic, 
 Active, and Dynamic), under the governance of The Rea- 
 son and The Feeling in Balanced Vibeation and Ecstatic 
 Harmony with each other ; — the Reason, the Masculoid Ele- 
 ment, still, however, surmounting the Affectional Element, 
 impressing and impregnating it with the Spirit of Law, Obedi- 
 ence, and Orderly Progression. 
 
 303. This Harmonic Order of Society inherently involves, 
 and rests upon the complete vindication of "both Individual- 
 ity and Unity ; each separately, and then themselves combined 
 in a New Composite Unity with each other. (See Typical 
 Table t. 40 at top, and under the two Heads, 2. Positimst 
 Distribution, and 1. Unixersological Distribution; also 
 t. 40-60; Note, a. 23, t. 204; c. 1-5, t. 226; t. 311, et 
 passim. 
 
 304. In the Analysis of the Principles of Action, carried 
 up to, and occurring as the Normal Harmonic Movement of, 
 Society, there intervenes a Teeminal Conveesion into Oppo- 
 
 tensively ventilated, and in the light of and point of departure for all righteous 
 the most exact discriminations of the reasoning in respect to the rights and 
 nature of the two domains. conditions of all men in Society. But 
 31. As an Abstract Mathematical pro- translated into the terms of the Concrete 
 position it is true that two are equal to it is never true. No one man is ever 
 two (2 = 2), and this kind of knowledge free, and no two men are ever equal ab- 
 is not only not of no value, but from the solutely ; and there is a lower practical 
 scientific point of view, it is of superior order of mind which can only appreciate 
 value to any concrete truth whatsoever, this factual side of the truth, and can 
 and is governing over the concrete truths never rise to the divine beauties of the 
 of Science universally ; but translated higher abstract side of it. All actual or 
 into the terms of the Concrete, it is never composite or High Practical Truth is 
 true that any two apples, or two oranges, made up of these opposite factors, con- 
 are equal to any two other apples or tradictory in terms. It is hence, as it 
 oranges. So again, that all men are were, necessary to tell two falsehoods 
 created free and equal, is a fundamentally (for every half-truth is false) before the 
 important truth of the abstract side of High Practical Truths can be stated as 
 the Science of Politics, and not only not the Comparison is adjudicated between 
 unimportant, but of paramount and gov- them, 
 erning importance as furnishing a basis 32. It is the distinction between the 
 
220 DISTRIBUTION OF SOCIAL DOMAINS. [Ch. IV. 
 
 sites ; a normal change, for tins region, from the Natural to 
 the Logical Order ; and the Divergent Individuality, — 
 Duismal — here "becomes Basis, and the Unity of Society, — 
 Unismal — (represented by Social Pivots, Monarchs, Leaders, 
 etc., — Note, a. 23, t. 204) arises, as a Consequence and Super- 
 structure, ont of it. The Complex Unity of the Unity with 
 the Individuality, then arises still, as the Teinism, above 
 them both, and is the Harmony or Balanced Vibration be- 
 tween them. The Notation for these Three Principles thus 
 occurring in the Analysis of the Action or Movement of a 
 truly Constitnted Society is as follows : I. Divergent Indi- 
 viduality (or merely " Individuality"), (1 . 2) 3 rd ) 3) 3 rd ) 2 .; 
 II. Convergent Individuality, (or "Mutuality," or Collec- 
 tivity, or "Sociability"), (1.2) 3 rd ) 3) 3 rd ) 1.; HI. Univariant 
 Individuality, the Balanced Vibration between Diver- 
 gent Individuality, or the Freedom-Principle, and Conver- 
 gent Individuality, or the Principle of Order, (1.2) 3 rd ) 3) 
 3 rd ) 3. 
 
 305. Carried farther than this the Technismus and Notation 
 of Universological Discriminations in these Superior Spheres 
 
 Abstract in this rigorous sense and the notwithstanding their difference and dis- 
 Concrete which has been so admirably tance, of both these domains, are sub- 
 seized upon, and adopted by Spencer as jects which cannot be too much insisted 
 the basis of the first division of the Sci- upon, and the importance of which can 
 ences. It is, contrary again to the hardly be exaggerated. Transcendental 
 opinion of Mr Mill (1), a far more radi- Metaphysics are the pure Abstractness of 
 cally important and truly philosophical Cosmical Laws. Of course, when trans- 
 ground of distribution than any of the lated into the terms of Echosophic Real- 
 practical grounds adopted by Comte. ity, they are Pure Nonsense. They are, 
 The entire separateness, the immense nevertheless, true in their own way, and 
 distance between these two departments will ever remain of the same ruling im- 
 of knowledge, which are confusedly portance over all just thinking in this 
 treated both by the Metaphysicians and higher Domain of Rationality and Law ; 
 their critics, the utter impossibility of whence tney will descend, not as Real 
 rendering the one into the terms of the Thmgs,bui as regulative forms of thought, 
 other directly, or otherwise than by an throughout the whole possible accumula- 
 all pervading analogy or echo of resem- tion of our knowledges in the Concrete 
 blance in the midst of dominant differ- World, 
 ences, and the yet equal importance, 
 
 (1) Articles on Comte, in The Westminster Review, April and July, 1865. 
 
Ch. IV.] WHOLENESS AND HALFNESS. 221 
 
 becomes too Complex and Special for an Elementary Work. 
 I must here advert, before dismissing Echosophy, to the Do- 
 mains of Aspect and Consideration which are analogous with 
 the Numerical Fractions, and with the Metaphysical Clef, 
 1 ; 0, together with their Indeterminate Accompaniment, One, 
 Many, All. To carry out this Classification of Human 
 Knowledge in detail will require special volumes and works 
 as technical as the Nomenclature of Chemistry ; and, perhaps, 
 more of accuracy, in some respects, even in these beginnings, 
 than it is quite possible to introduce at this early stage of the 
 development of the Science. The discriminations now in ques- 
 tion are especially difficult, and will require the most cautious 
 and extended investigations before the New Science of the 
 Subject shall be allowed to crystallize into its ultimate form. 
 Besides this, they belong primarily to Philosophy, and will 
 recur presently under that head. (t. 340). Here, in Echoso- 
 phy, they are Siib dominant merely, an Echo from the more 
 Subjective Philosophical Domain. Some of the following 
 Statements are so general as to apply indifferently to the Phi- 
 losophic or the Echosophic Aspect of the subject. 
 
 306. Among the Fractions, as seen in Tab. 14, t. 234, the 
 reader will, in the first instance, notice the unusual combina- 
 tion of figures Vi > as if Unity could be divided by itself. This 
 is a Metaphysical, though not a Mathematical, idea. The 
 Mathematical Fractions commence with the Halves of Unity, 
 indicated by 2 / 2 > leaving unaccounted for the first place in 
 the Series, which is here supplied in the Table. This Clef */, de- 
 notes Wholeness as the Opposite Aspect of Being to Partness, 
 the first stage of which in regular order is Halfness ; hence 
 also Elementaky Oddness as contrasted with Evenness ; and, 
 finally, Aebiteism as contrasted with Logictsm or Equity. In- 
 tegrism or Wholeness-A^p^ is the Unity of Being, apart 
 from any Actuality of Division into Parts ; excluding the idea 
 of such division, indeed, to the utmost ; but of necessity cover- 
 ing the Susceptibility to such Division, which Susceptibility 
 
222 SUBJECTIVE AND OBJECTIVE LAWS. [Ch. IV. 
 
 is suggested by throwing the Unit into the form of a Fraction, 
 or clothing it, in other words, with the Fractional dress. It is, 
 therefore, for this Abstruse Metaphysical idea — the Wholeness- 
 Aspect of Being — that the Notation in question is employed ; 
 still, however, not in the Absolute Degree x> (t. 466). 
 
 307. The subsequent regular Sections of the Unit into Ali 
 quot Parts of the Wholeness, which are then called Fractions, 
 (properly Sections), — 7 2 , f° r example — denote Internal or 
 Subjective Division and Distribution, or, in other words, and 
 more largely, The Laws of Subjective Oedee and Hae- 
 mony, in the Universe at large, or in any given Department 
 of it ; as the corresponding Whole Numbers or Integers — 
 1, 2 5 for example — denote External or Objective Distribution, 
 or the Objective Laws of Oedee and Haemony. This 
 important Sciento-Philosophical Difference may be illus- 
 trated in connection with the House or Edifice, as a Type of 
 Being universally, thus : The Equal Division of the House on 
 the Right and Left Sides from the Main Entrance and Center- 
 ing Hall or Passage- Way, the Bi-lateral Symmetry of the 
 Building internally, relating to the ranges of rooms or apart- 
 ments, and All that is Analogous with such Distribution, in 
 the Universe at large, is signified by the Clef 2 / 2 . 
 
 308. The more specific Division of the House into Four 
 Square Rooms, — a typical Simple Order of arrangement — has 
 as its Clef 4 / 4 . (Compare 2 . 2, t. 248). This Principle of Frac- 
 tional and Subjective Quaetism (or Quarterism) governs exten- 
 sively in the Outlay of Being, as, for example, the Four Quarters 
 of the Animal Body, the Four Quarters of the Heavens or Out- 
 spread of the Earth's Surface, intervening between the Four 
 Cardinal Points of the Compass ; more vaguely, the Quarters 
 of a Camp, of a City, etc. In Spanish, the word Quarto, from 
 the Latin Quartus, A Foueth, is the word which signifies A 
 Room, in a house. (Similar uses characterize the remaining 
 Fractional Clefs V 3 , 8 / 8 , etc.) This is Endospacic and Sub- 
 jective Oedee. The Domain so distributed is the Subjectiv- 
 
Ch. IV.] ENDOSPACIC AND EXOSPACIC ORDER. 223 
 
 ismus, whether of the Universe at large, or of any Minor Do- 
 main of Being, within, and echoing to, the entire Universe. 
 The Order of Distribution itself \ as a Mere Scheme of 
 Relations, is the Sciento- Abstractismus of the Subjectivis- 
 mus. Such is the General Analogy of the Fractions, The 
 Fractionismus of Number or of the Numerical Domain (The 
 Numerismus), to the Elementismus of Universal Being. 
 
 309. The Subjectivismus of Humanity is that which concerns 
 the Individual 31 embers of Society as Individuals; and 
 mentally, it is that which is within the Individual Conscious- 
 ness of each person. This stands opposed to Society as such, 
 the Objectivismus of the Whole Human Domain, the En- 
 compassing Human Medium, in which Individuals, as the Con- 
 stituent Monads of Society, live, move, and have their being. 
 The Fractionoid Distribution (Clef l / l ; 2 / 2 or abridged, thus, 
 1 ; 2 / 2 ) within this Subjective Domain, and considered in respect 
 to the Mind, relates to Rational Adjustments of the parts of 
 the Individual Character. The Clef 1 / 1 may indicate the In- 
 herent Self-Centering Wholeness (or Holiness) of Character ; 
 "the Single Eye ;" or the Simplicity and Goodness, in Senti- 
 ment, of the Entire Character, aided by Inspiration and Good 
 Intentions ; or else the Self-Conscious Ego. The V 2 may 
 denote the balance of character, consisting of the Enlightened 
 Judgment from Intellectual Perception, or else, the whole 
 Mind and Reason ; and 3 /s will then mean the Combination of 
 those two Grand Bases of Character. 
 
 310. The corresponding Whole-Number Clefs 1 ; 2 ; 3, 
 relate, as stated above, to External Order, — The Exospacic 
 or Objective Order of Existence. TJiis is the Order of the 
 Relations of the Individual Object or Person to other Objects 
 or Persons, outside of the Self, or of the Identical Inscribed 
 Sphere. It is the Scheme of Arrangements, as between such 
 Objects or Persons in the Surrounding Organismus or System, 
 (as of Society). Thus in respect to Houses, these Clefs would 
 indicate, not the Internal distribution of the apartments, but 
 
224 TJLTEEIOK A^D IMMEDIATE EXTEEIORITY. [Cn. IV. 
 
 tlie External adjustment of several houses to each other, with 
 respect to the regularity and harmony of their positions, in the 
 Cluster or System of houses, which might constitute the Village 
 or City. In respect to planetary bodies, they would denote, not 
 the individual Planetary Body cut up "by Equators and other 
 lines, but the External Relations of many such to each other 
 in Space and Time, and in the Constitution of a System — as, 
 for instance, the Relations of our Solar System, by Kepler's 
 three Laws. This Ulterior Exteriority is repeated, however, 
 by the Immediate Exteriority, which is the mere Outside 
 Aspect of the Single Object, as contrasted with the Interior 
 or Viscerismus of the same Object or Body, (t 307). 
 
 311. In respect to Individual Man and Woman, these Clefs 
 would signalize their Relations, and the Order and Harmony 
 of their Consociations in the Collective Mass, or as the Con- 
 stituent Parts of the Larger Human Organismus which we call 
 Society ; or, more restrictedly, of the Church, the State, etc. 
 As the Fractionismus of Number corresponds, therefore, to 
 the Internal Man (Visceral), as he stands related to his own 
 Conscience, and to God ideally Conceived of, so the Integeris- 
 mus is related to Society and to Man in his relations to that 
 Human Governor or Social Pivot who may stand to him in 
 the place of God, and, thence, to Society as a Wliole. 
 
 312. In this Outer Objective Relation Men reappear in- 
 deed, first as Individuals (" Single Men," or " Single Women," 
 unmarried) — the mere Monads of Society — repeating Chemical 
 Atoms, Planets, or Single Objects in Mass — "the Masses," 
 in fine. In this sense they are under the Clef (1 ,). Secondly, 
 they undergo the action of Elective Affinity, and are mar- 
 ried or coupled, in accordance with Sexual Laws, in which 
 case they come under the Clef 2, — these Laws being Abstract, 
 Eqiiational, Mathematico-Logical (typically), and Exact 
 Finally, the Clef 3 denotes the Embodied and Systematized 
 Aspect of Society (Astronomic) under the joint Constituency 
 of Individuals and Masses on the one hand, and of Marriage 
 
Ch. IV.] ENTITY AND EELATION. 225 
 
 and other Relations on the other. Society is the Individuals 
 (and Masses) of Society as Entities plus their Intangible Ab- 
 stract Relations, culminating in the Institutions of the Col- 
 lective Life of Humanity ; hence Government ; the Church 
 and the State. 
 
 313. Entity and Relation are the Elementary Constituents 
 of Being, to which Number, the Individual Unities as Entities, 
 and Foe:m as the Aggregate of Relations, correspond ; Form 
 is repeated again within Number by the Interposed Thought- 
 Lines by which the Units are constituted into Sums. (c. 8, 
 t. 143, t. 531). 
 
 314. Fkactionism ology is, in other words, Stkuctukology, 
 Structure being that which is Subjective, Internal, or Consti- 
 tutive of the Individual (Object, Planet, Edifice, or Human 
 Being) ; Integerismology is, per contra, Systematology, 
 System being taken for that which is Objective or External, 
 (from the Standing-point of the Individual), and constitutive 
 of that Ideal Abstractoid Net- work of Relations within 
 which the Individual is encompassed, and to v:hich he belongs, 
 as a Member to Society ; or to any Collective Order of Being 
 whatsoever, Class, Genus, Species, Ascendant and Descendant, 
 Collateral, etc., to which he pertains ; as, in fine, the Atom to 
 the Mass. Take, as illustrative of this kind of Scientific Dif- 
 ference, the Structurology and the Systematology of the Vege- 
 table Kingdom, the two-fold basis of Botany, as they furnish 
 the respective titles of the two volumes of Gray's treatise on 
 that branch of Science, Structurology is Physiological (more 
 properly Biological), and Systematology is Sociological, hi 
 character, analogically speaking. Structural and Systema- 
 ioid are the better forms of the correlated Adjectives, as the 
 term Systematic has other less specific meanings, and would 
 involve ambiguity. We have ascended here from (1.) l Bt to 
 (l.)3 rd . c. 1. 
 
 Commentary t, 314. 1. The illustrations of Relations as the subject- 
 matter of Systematology, given in the Text, namely Class, Genus, Species; 
 
226 STEUCTUEOLOGY AND SYSTEMATOLOGY. [Ch. IV. 
 
 315. Fractions, to resume, have as their leading Analogues 
 and Clefs, but still Subjectively or Interiorly, that which is 
 exhibited in Scale in the following Table. 
 
 T^BLE 16. 
 
 3. Integration, or Synthesis, or CoaiPorxD Wholeness, 3 /s 
 
 2. Differentiation, or Analysis, 2/2. 
 
 1. Integrism, or Synstasis, or Simple Wholeness, 1 /i . 
 
 316. The typical Instance or Monad of Integrism is the 
 aspect of Simple Wholeness (t. 306), that of Differentiation 
 or Analysis being Halfhess or Equation, and that of Integra- 
 tion or Synthesis being the Univariety of Trhole-and-Halfhess 
 cardinated upon each other ; whence the Clefs 7, , 2 / 2 , and z / 3 , 
 respectively. Integrality, whence the name of the 2s"ew Phi- 
 losophy, Integralism, is the larger and inclusive term, related 
 to these three as Tri-Unity is related to Unism, Duism, and 
 Trinism (Tab. 12, t 211) ; but including this distribution also. 
 
 317. It will now be perceived that the whole of the preced- 
 ing treatment of the Clefs 1, 2, 3 ; the Spencerian distribution 
 of Science ; falls within the Systematology, or the Objective 
 Half of the Clef 1 . 2, and that there remains to be con- 
 sidered the Structurology, or Subjective Half of the Same, 
 ( 1 . 2 ) Vi , 2 / 2 , V3 • At all events, in the preceding treatment 
 of the Spencerian Domain, these two aspects of the subject were 
 not sufficiently discriminated from each other. 
 
 Ascendant and Descendant, Collateral ; etc., are chosen on account of their 
 familiarity, as occurring in Natural Science, and in the ISTaturisnius or Non 
 Scientized Organization of Society. The Higher and Truer ideal of System and 
 Order, and that which Systematology normally and more characteristically em- 
 braces, is found in the Perpendiculars and Levels, and the Relative Indices or 
 Clefs, of Mathematical Outlay or Plans, the Analogues of Statutes, Laws, Rank, 
 Order, and EcMcial Institutions in a Society scientifically and exactly organized. 
 Thus the Integer (2 . ) is the Clef of Exactology ; 1 st ; 2 nd of Ascending and 
 Descending Relationship ; 2 ; 2 of Collaterally ; and One, Many, All, of The 
 Special (Species), The General (Genus), and The Universal. It is then by echo of 
 Analogy that these are taken to illustrate a System of Relations. 
 
Ch. IV.] INSTINCTUAL SCIENCE. 227 
 
 318. This new Domain ( 1 . 2 ) Vi > Vs i 3 A j is somewhat ob- 
 scure. What is the Subjective Aspect of Massology (the Ab- 
 stract-Concrete Sciences of Spencer), of Chemistry, for exam- 
 ple % Here it may be safest to suggest merely, and I accord- 
 ingly propound as probably belonging in the Clef (1.2) Vj), the 
 Doctrine of " Progressed Simples," brought forward by the late 
 Prof. Mapes, as that Chemistry within Chemistry, for which 
 all Ordinary Chemical tests are inadequate, but which, never- 
 theless, demonstratively exists, as proven by effects. 
 
 319. For the Subjectivology of Conor etology, (namely, of The 
 Concrete Sciences of Spencer, Corporology (1.2) 3 / 3 ), I suggest 
 as an instance, Physiological Intuition, or the Knowledge of 
 the Relations of External Nature, and of the Adaptation of 
 Simples or the Products of Nature to the Nutrition and Cure 
 of the Bodies of Men and Animals — which seems to be the 
 spontaneous inheritance of certain persons. 
 
 320. Finally, for the Subjectivology of Exactology (that is 
 to say, of the Abstract Sciences of Spencer (1.2) 2 / 2 )> I sug- 
 gest, as an instance, those Extraordinary Psychological Phe- 
 nomena, in which, in exceptional cases, there seems to be 
 immediate revelation, (Interior, Subjective, Absolute), of the 
 most abstruse and yet exact relations of Number, and, per- 
 haps, of Form and Force also, as in the case of Zerah Colbum ; 
 where the intermediate processes of what may be called, for the 
 sake of contrast, Objective Calculation, seem to be dispensed 
 with. 
 
 321. We may, perhaps, reckon here the Intuitional Perception 
 of the Internal Outlay of Being by analogy with Objective 
 Form, in so far as these Subjective Revelations of Universal 
 Structure may have risen above conjecture and the obscurity 
 of mere mysticism. Some of the utterances of Plato and 
 Swedenborg seem to belong to this Order. These relate 
 basically to the Necessary Thought of Halving, as the First 
 Step, or the Intellectual Monad, of all Regular Subjective or 
 Internal Distribution. Brought out, and intellectually demon- 
 
BI-LATEEAL SYMMETKY. [Ch. IV. 
 
 strated, and so made objective as Science properly so called, 
 this is Analogic, which has the same relation to Co-exist- 
 exces (or Side-by-Side-ness\ which (Cata-) Logic has to Co- 
 sequexces, or Succession in the Chain of Reasoning, c. 1-9. 
 322. The Bi-lateral Constitution and Symmetry of a Planet, 
 the Earth, for example, from Hemispheres, united, while 
 severed at the Equator, and tending away oppositely to the 
 two Poles, finds its analogy in the Bi-lateral Constitution and 
 Symmetry of the two Sides of the Human Body, uniting while 
 severed at the median Line, and tending outwardly to the two 
 arms. Each side of the Body is, in a lower sense, a Complete 
 Individual ; the two standing side-by-side of each other, Sub- 
 jectively or within the body, and so indissolubly married to 
 each other as the indispensable condition of the larger Indi- 
 vidual Existence; — although in Hemiplegia or One-sided 
 Paralysis there is a wonderful exhibition of the proximate 
 independence of the two subordinate Individuals so united. 
 The two Sides of the Body are correspondentially Male and 
 Female, respectively. This is related to Plato's idea, that 
 
 Commentary t. 321- 1. At ray request, my pupil and collaborator, Prof. 
 31. A. Clancy, of the Pantarchal University, has furnished me the following 
 Commentary upon this text : 
 
 '• Mr. Buckle, reviewing John Stuart Mill, condenses the latter's researches 
 in reference to Logic Catalogic) as follows : 
 
 2. ' Logic, considered as a science, is solely concerned with Induction ; and 
 the business of Induction is to arrive at Causes; or, to speak more strictly, to 
 arrive at a knowledge of the Laws of Causation. So far Mr. Mill agrees with 
 Bacon ; but from the operation of this rule he removes an immense body of 
 phenomena which were brought under it by the Baconian philosophy. He 
 asserts, and I think he proves, that, though Uniformities of Succession may be 
 investigated inductively, it is impossible to investigate, after that fashion, Uni- 
 formities of Co-existence; and that, therefore, to these last the Baconian method 
 is inapplicable. If, for instance, we say that all negroes have woolly hair, we 
 affirm a uniformity of Co-existence between the hair and some other property 
 or properties essential to the negro. But if we were to say that they have 
 woolly hair in consequence of their skin being black, we should affirm a uniform- 
 ity not of Co-existence, but of Succession. Uniformities of Succession are 
 frequently amenable to Induction : Uniformities of Co-existence are never amenable 
 to it, and are consequently out of the jurisdiction of the Baconian philosophy. 
 
Ch. IV.] SEXUAL MATEHOOD. 229 
 
 Man and Woman were primitively Hemispheres snndered 
 from the same sphere, and ever seeking to return and possess 
 their own. It is the foundation, also, of Swedenborg's cele- 
 brated doctrine of Conjugiality. 
 
 323. In the larger Organismus called Human Society the 
 two Sexes again repeat and correspond, — Objectively from 
 the point of view of the Individual Monad in Society, but 
 still Subjectively, or within, from the point of view of So- 
 ciety as a Whole — to the two Hemispheres of the Individual 
 Planet, or of the Total Heavens as an Ideal Globe ; or to the 
 two Side-Halves of the Individual Human Body. (t. 322). 
 
 324. So, finally, the Individual Bridegroom and his Bride, 
 in the Coupling or Match which is the proper Social Monad 
 of Society (above the Individual) ; standing side-by-side of 
 each other ; repeat the two Side-Halves of the Individual 
 Body ; each, however, a Complete Individual, in a higher 
 sense than the Side-Halves of the Individual Body, and capa- 
 ble of a more absolute autonomy. The Eelation here, too, is 
 Objective, from the point of view of the Individual. It is 
 
 They may, no doubt, be treated according to the simple Enumeration of the 
 ancients, which, however, was so crude an Induction as hardly to be worthy 
 the name. But the powerful Induction of the moderns, depending upon a 
 separation of nature, and an elimination of disturbances, is, in reference to Co- 
 existences, absolutely impotent. The utmost that it can give is Empirical 
 Laws, useful for practical guidance, but void of Scientific Value. That this 
 has hitherto been the case the history of our knowledge decisively proves. 
 That it always will he the case is, in Mr. Mill's opinion, equally certain, because 
 while, on the one hand, the study of Uniformities of Succession has for its basis 
 that absorbing and overruling hypothesis of the Constancy of Causation, on 
 which every human being more or less relies, and to which philosophers will 
 hear of no exception ; we, on the other hand, find that the study of the Uni- 
 formities of Co-existence has no such support [in the absence of any knowledge 
 of Scientific Analogy], and that therefore the whole field of inquiry is unsettled 
 and indeterminate. Thus it is that if I see a negro suffering pain, the law of 
 causation compels me to believe that something had previously happened, of 
 which pain was the necessary consequence. But I am not bound to believe 
 that he possesses some property of which his woolly hair or his dark skin are 
 the necessary accompaniments. I cling to the necessity of a uniform Sequence ; 
 I reject the necessity of a uniform Co-existence. This is the difference between 
 
£30 THE GEEAT SOCIAL QUESTION. [Ch. IV. 
 
 / 
 
 not so primitively and absolutely indispensable, as the Static 
 Condition of Individual Existence ; but none the less so to the 
 Continued Existence of Society. 
 
 325. As Objective, this Sexual Matehood comes under the 
 Exactology-Clef carried up, by the proper Notation, to the 
 top of the Table, or the region of Man. It suggests, therefore, 
 Analogic universally, and, by another echo of Analogy, 
 the Algebraic Equation. It is a question for Science whether 
 in this latter case the Conjugiality is, in its Normal or Legiti- 
 mate character, in accordance, in other words, with the be- 
 hests of the Divine Social Code, equally fixed and indissoluble, 
 as in the case of the two Sides of the Individual Body ; whether 
 it is so by the Higher Spiritual Law of Man's Individual 
 Nature, and whether it should be so by the enacted Laws of 
 the Legislative Authority. This question involves in its solu- 
 tion all the subtle and difficult and abstruse questions affect- 
 ing Love, Marriage, and Divorce; and, through them, the 
 whole consideration of the Final or Millennial Cast of Human 
 Society. The world has sought, hitherto, to adjust these mat- 
 
 Conseqaences and Concomitants. That the pain has a cause, I am well assured. 
 But for aught I can tell, the blackness and the woolliness may be ultimate 
 properties which are referable to no cause ; or, if they are not ultimate proper- 
 ties, each may oe dependent on its own cause, hut not oe necessarily connected. The 
 relation, therefore, may be universal in regard to the Fact, and yet casual in 
 regard to the Science. 
 
 3. ' This distinction when once stated is very simple ; but its consequences 
 in relation to the science of Logic had escaped all previous thinkers. When 
 thoroughly appreciated, it will dispel the idle dream of the universal applica- 
 tion of the Baconian philosophy ; and in the meantime it will explain how it 
 was that even during Bacon's life, and in his own hands, his Method frequently 
 and signally failed. He evidently delieved that, as every phenomenon has 
 something which must follow from it, so also it has something which must go 
 icith it, and which he termed its Form. If he could generalize the form — that 
 is to say, if he could obtain the law of the Co-existence— he rightly supposed 
 that he would gain a scientific knowledge of the phenomenon. With this view 
 he taxed his fertile invention to the utmost * * * * . Yet, in regard to 
 the study of Co-existences, all his caution, all his knowledge, and all his 
 thought, were useless. His weapons, notwithstanding their power, could make 
 no impression on that stubborn and refractory topic. The laws of Co-existences 
 
Ce. IV. 1 MONOGAMY, POLYGAMY, SEXUAL FKEEDOM. 231 
 
 ters, solely or mainly, through Tradition and Authority, if we 
 except a few spasmodic efforts, as in the times of the French 
 Revolution, to inaugurate some crude and ill-digested theory. 
 But Tradition and Authority, Inspiration and Special Illumina- 
 tions even, address themselves to the Particular Faculty in 
 Man, Science alone to his Universal Faculty. ~ 
 
 326. It will be ultimately through Science, therefore, and 
 specifically through Scientific Analogy, that the intricacies 
 of the Social Question will be threaded. Hitherto there remain 
 in the world the same conflicting opinions and usages, the 
 same incoherence and chaos, in respect to it, as in respect to 
 religious subjects, more generally. Polygamy, Monogamy 
 and broader views of Freedom jostle each other, in passing 
 from country to country, or from one social circle to another ; 
 nor is the divergency growing less, but greater. Who would 
 have thought, thirty years ago, that in this decade, next to 
 Slavery the most embarrassing political question in the United 
 States of America would be the Polygamic Institution of the 
 
 [Analogic] are as great a mystery as ever, and all our conclusions respecting 
 them are purely empirical. Every Inductive Science now existing is, nr its 
 strictly scientific pakt, solely a generalization of Sequences. The reason of 
 this, though vaguely appreciated by several writers, was first clearly stated and 
 connected with the general theory of our knowledge by Mr. Mill. He has the 
 immense merit of striking at once at the very root of the subject, and showing 
 that, in the Science of Logic, there is a fundamental distinction which forbids us 
 to treat Co-existences as we may treat Sequences ; that a neglect of this distinc- 
 tion impairs the value of the philosophy of Bacon, and has crippled his succes- 
 sors ; and finally, that the origin of this distinction may be traced backward 
 and upward until we reach those Ultimate Laws of Causation which support 
 the fabric of our knowledge, and beyond which the human mind, in the present 
 stage of its development, is unable to penetrate. 
 
 4. 'While Mr. Mill, both by delving to the foundation and rising to the sum- 
 mit, has excluded the Baconian philosophy from the investigation of Co-exist- 
 ences, he has likewise proved its incapacity for solving those Vast Social Pro- 
 blems which now, for the first time in the history of the world, the most ad- 
 vanced thinkers are setting themselves to work at deliberately, with scientific 
 purpose, and with something 1'ike adequate resources ;' (1) — that is to say, his- 
 torically and observationally, but none wlw.tever logically. 
 
 (1) Essays by Thomas Henry Buckle, pp. 90-97. 
 
232 QUALIFICATIONS OF THE KnTESTTGATOE. [Ch IV. 
 
 Mormons % The next great Social Agitation will cover the 
 whole ground of the trne status of Woman in Society, and the 
 true Relations of the Sexes. History and Experience, merely, 
 are wholly inadequate to the solution. The final answers to 
 these, the most delicate questions affecting human affairs, will 
 require the aid of the most radical understanding of Universal 
 Laws. Competent investigators in this sphere of inquiry are 
 only those, first, who are "brave enough fearlessly to inquire ; 
 secondly, those who can compel in themselves that indifference 
 to results which will prevent them from importing, as factors 
 of the solution, their own prejudices, preconceived opinions, or 
 personal preferences ; those, in other words, with whom the 
 Truth on the subject is more important than that it should 
 prove to Tbe of any particular Complexion, to which their pecu- 
 liar dogma, fancy, organization, or experiences may have in- 
 clined them, as Individuals. 
 
 \ 327. The Competent Investigator, indeed, in any branch of 
 Social Science, above the mere Statistics of common life, is he 
 who can most completely take his own personality out of the 
 
 s; 
 
 5. " No better statement than this of the extent to which modern Thought 
 has penetrated, and of the limitations necessarily imposed upon it, viewed from 
 the Inductive or Baconian point of view, can probably be found in the works 
 of any writer. 
 
 6. "The truth of the statement contained in the first paragraph of the above 
 extract — that the business of Logic is to arrive at a knowledge of the Laws of 
 Causation — will become more apparent on reference to Diagram No. 4, t. 188, 
 where the converging crooked lines represent Induction, and the diverging 
 straight lines represent Deduction. The effort of the inductive inquirer is, 
 literally, to arrive — oy means of the single line of his investigation — at that point 
 in the progress of his labors where Causation actually takes its rise. It is an 
 inquiry in the oaekward-tending direction, so to speak, toward origins, or causes, 
 with the end constantly in view, and necessarily hoped far, of obtaining such a 
 knowledge of those causes or origins as will enable him to reverse all his opera- 
 tions, and by the adoption of a Deductive method, to previse Co-Sequences in 
 respect to an Order analogous with Time, and with no hope, even, as shown by 
 ^Ir. Mill, of deducing Co-Existences, which pertain to an Order which is anar 
 lojous icith Space. 
 
 7. " The investigation of Sequences — which is, then, the sole province of 
 Logic (Catalogic) — involves progress in a single line, either forward, as Oedi- 
 
Ch. IV.] THE PEAYEE EOE AL.L, TEUTH. 233 
 
 inquiry, and study the subject Objectively ; as much so as he 
 would study the moves in a game of chess played fay indiffer- 
 ent parties, or as he would solve a mathematical profalem. 
 In so far as he lets his Feeling into the sufaject his competency 
 is vitiated. It is not, primarily, a question of what he or she 
 would choose, but a question of what the highest conceivable 
 well-being of Humanity demands, — this again tested fay the 
 known operation of Universal Laws. To investigate in this 
 sphere requires, therefore, the impartiality of the umpire or 
 the judge, or, in one word, it requires the true Methods of 
 Science ; the afasence of any undue leaning to the New or 
 the Old. 
 
 328. In other words still, it is only those who can pray with 
 unfeigned sincerity to fae led into the Knowledge of all 
 Truth, how much soever it may crucify the Affections, or set 
 aside the the most cherished Opinions, who have the right, — 
 in the most radical sense of the word Right, — to discuss even, 
 so solemn a question ; upon the wise answer to which will 
 hang the destinies, in a great measure, of millions of Men and 
 
 nary Syllogistic, or backward, as Induction (Inverse Syllogistic). (See 
 Hickok's Empirical Psychology, pp. 147-150). It finds, therefore, its appro- 
 priate analogue in the Progression of Time — or in its Retrospective aspect. 
 So long as Primal Causes are unknown, the Induction which founds the 
 Reasoning, must be from Effects to Causes, and from Causes to anterior Cau- 
 ses, until the Ultimate Cause is reached or assumed. — The elimination of dis- 
 turbances by which modern thinkers have clarified the Induction of Aristotle, 
 has consisted in stripping the Proposition of those adjuncts which tend to 
 complicate the question of Sequences with considerations of Co-Existences ; 
 because, as is now apparent, the application of the Simple Inductive-and-De- 
 ductive Method must be ' absolutely impotent ' in its endeavor to travel upon 
 two lines which are side-hy-side of each other, SPACE-wise ; or upon the Cross-line 
 or Parallel Cross-lines ■ of connection between the Successive Points, at equal 
 Distances outward, along any two such Radii or Time-Lines signifying Differ- 
 ent Series of Sequences. 
 
 8. "The final point in this oachward march of progress tmcard a Prime Cause 
 — represented in the Diagram (No. 4, t. 188) by the Centre of the Circle — 
 being once attained, however, an entirely new character of the Procedure is 
 taken on, in a double sense. First, a veritable Terminal Conversion lnto 
 Opposites occurs, — so that the Progress is for the future solely outward end 
 
 23 
 
234 QUALITIES OF THE SOCIAL SUKGEON. [Cn. IV. 
 
 / 
 
 Women as yet unborn. Else, ' ' Draw not nigh Mther : pnt 
 off thy shoes from off thy feet ; for the place whereon thon 
 standestis holy gronnd." (1). A profonnd consciousness of 
 the Purity and Sanctity of Love, a well-assured Confidence in 
 one' s own possession of clearness of intellectual perception, of 
 an unbiased judgment, and of unbounded devotion to the 
 Right, and to the supremest happiness of Mankind ; to all 
 which should he added the aid of an infallible Scientific guide 
 as compass and chart ; — these are the only sufiicient warrant 
 for propounding a Positive Doctrine, almost, it may be said, 
 for entertaining a positive opinion on the subject. Again, to 
 change the illustration, such are the requisite qualifications of 
 the Social Surgeon who should be competent to probe the 
 great Social Ulcer which the balm of Christianity, applied 
 
 onward from the attained Centre of Research, and a Universal Deduction (Cata- 
 logue) takes the place of a wavering and tentative Induction (Observation and 
 Analysis). In the second place, it is obvious that the first step forward in this 
 Deduction, from the Universal Centre of Reasoning or Principle, upon whatsoever 
 Line of Sequences, is accompanied by a seqewise step, on either hand, (through 
 the diverging of the radiation from the common centre), which Sidewise step 
 holds Precise Mathematico-Logical relations, capable, therefore, of Exact Scien- 
 tific treatment, with the lengthwise step forward and outward. These Steps in 
 Extension, or Sidewise Expansion, are, in other words, exactly co-ordinated 
 with the step in Protexsiox and are related to Space precisely as the other is 
 related to Time ; and hence, to Co-Existexces in Space, as the other to Co- 
 Sequexces in Time. Not only, therefore, is Deduction rendered universal by 
 securing a Universal Intellectual Fountain of Causation ; but, behold ! another 
 new and most resplendent marvel of Scientific Discovery reveals itself, at the 
 same instant, in the collateral fact, whereby The Science of Analogic is de- 
 finitely constituted. It is in this manner that Analogic holds the same repetitory 
 relationship to Extension, to Co-Existences, and to Space itself as one of the Uni- 
 versal Continents of Being, which Logic holds to Protension, to Co-Sequences, and 
 to Ttme, the other joint Universal Continent of Being. 
 
 9. " Thirdly ancl finally, the Pantologic, to result from the interworking Com- 
 posity and harmony of the Eegenerated and Completed (Cata-) Logic, and the 
 almost unhoped-for, new and genuine Science of Analogic, must be exhaustive 
 and complete ; must be, in fine, inaugurative of a new era." M. A. C. 
 
 (1) Exodus iii 5. 
 
 
Ch. IV.] BASIS OF DIALECTIC. 235 
 
 during Eighteen Hundred years, has utterly failed to cure. 
 The dominance of crude passion, and equally so that of blind 
 sentiment, and, finally, that of theorizing sentimentality, must 
 "be set absolutely aside from this inquiry. 
 
 329. To resume : The Hemisphere, in any bi-lateral conjunc- 
 tion of Being, which at first presents itself as Male or Mascu- 
 line, exhibits, in the next instant, attributes which seem to be 
 Feminine ; and so contrariwise of the Female. That is to say, 
 the Male is usually reckoned as Positive relatively to the 
 Female, and the Female as therefore Negative, in the same 
 relation. But no sooner have we settled upon this understand- 
 ing of the subject than it presents itself in some new aspect 
 throughout, and the Female functionates as the Positive, and 
 the Male as the Negative party. Hence, we are, in the first 
 place, referred back from the Sexual discrimination to the more 
 radical Positive-and-Xegative distinction which rests, in turn, 
 upon the Something and Notkixg, as Original Constituents 
 of Being. The Eight and the Left Sides thus become ex- 
 ponents of the Positive and Negative Potency respectively, 
 and, in some sense, alternately. In the next, place, we dis- 
 cover a perpetual See-saw, or mutual interchange of position, 
 between these two ; as, when the body turns around, that 
 which was Eight becomes relatively Left, and xice versa; 
 when it turns back the original position being resumed. Or, 
 as a better illustration, when the right foot is put forward in 
 walking, that foot is positive in function, and the left is nega- 
 tive or passive ; but at the next instant, the left foot is active, 
 and the right is passive ; while, however, the whole body has 
 advanced to a new position by means of this Dialectic (Gr. 
 dia, aceoss ; and legein, to speak, like dis-cussion — counter- 
 points ; counter-positioning). This is the connection between 
 the Ideas or Type-Forms of Plato, — basically, as we have seen, 
 the Bi-lateral Symmetry of the Primitive Something and No- 
 thing as Universals, — and the whole Philosophy, or Science of 
 Ideas, which he denominated Dialectic. This Dialectic or 
 
236 HEGEL' S DIALECTICAL METHOD. [Ch. IV. 
 
 Counter-positioning of the two Sides of any development what- 
 soever, "based on the Primitive Difference of the Something 
 and the Nothing, is, finally, the distinctive feature of the Phi- 
 losophy of Hegel. We pass backward, therefore, naturally 
 and easily from the Clef l. 2 / 2 to the Clef 1.0; from the Sub- 
 jective Department of Science as a Special and Obscure Do- 
 main, to the broad and somewhat Indeterminate Realm of 
 Universal Philosophy. The most determinate or Science-like 
 section of this new Sphere is, however, precisely this doctrine 
 of Dialectic. 
 
 330. The following is Schwegler's account of the Dialectical 
 Basis of Hegelianism : 
 
 "Hegel's dialectical method is partly taken from Plato, and 
 partly from Fichte. The conception of negation is Platonic. 
 'All negation? says Hegel, 'is position, affirmation. If a 
 conception is negated, the result is not the 'pure nothing — a 
 pure negative, but a concrete positive ; there results a new 
 conception which extends around the negation of the preced- 
 ing one. The negation of the One, e. g., is the conception of 
 the M any. ' In this way Hegel makes negation a vehicle for 
 dialectical progress. Every pre-supposed conception is de- 
 nied, and from its negation a higher and richer conception is 
 gained. This is connected with the method of Fichte, which 
 posits a Fundamental Synthesis ; and by analyzing this, 
 seeks its Antitheses, and then unites again these antitheses 
 through a second Synthesis — e. g. , Being, Nothing, Becoming, 
 Quality, Quantity, Measure, etc. This method, which is at 
 the same time Analytical and Synthetical, Hegel has carried 
 through the whole system of Science." (1). 
 
 331. Before attending to the distribution of Philosophy, we 
 are, however, to complete the previous investigation by giving 
 a passing notice to the Indeterminismus of Number (One, 
 Many, All), and to its Analogical Relations in the Beho- t 
 
 (1) Schwegler's History of Philosophy. Seelye, p. 34T. 
 
CH. IV.] THE INDETEKMINISMUS. 237 
 
 sopMsmus. I have previously observed that this Sphere of 
 Being falls more especially within the Philosophical Domain, 
 which, in the Aggregate, is characterized by greater Indeter- 
 minateness than belongs to Science properly so called — but, in 
 a subordinate way, it finds its place also in Positive Science. 
 
 332. Each Special Science has within itself an Indeter- 
 minate Department, as contrasted with the Determinate and 
 more properly Scientific portion of the same Science. An 
 instance of this is found in Chemistry, for example, in what 
 relates to Mixtures and Amalgams, the region of Indefinite 
 Proportions, as contrasted with the more properly JScientic 
 Department of Chemistry, that in which the Law of " Definite 
 Proportions" absolutely prevails. The difference is as that 
 in respect to Number between Singulism and Pluralism (One- 
 ness and Manyness) on the one hand, — Indeterminate, — and 
 Unism and Duism (Oneness and Twoness), on the other hand, 
 — Determinate. Chemistry as a whole, as characterized by 
 its Determinate Portion, by virtue of which it is made a Sci- 
 ence in the strict sense of the term, belongs under the Clef 1 ; — 
 but the Indeterminate portion of Chemistry, or of Any Science, 
 may then be discriminated by the Addition of the Clef ~, 
 which has the Indeterminateness of One, Many, All, as ap- 
 pears in the Crucial Schema of the Universe, (t. 234). 
 
 333. The sign ~ is employed in Mathematics to denote mere 
 Indeterminate Numerical Difference. Its appropriateness here 
 is therefore obvious. I have adopted the expression One, 
 Many, All, as the ruling form of this idea from Kant (t. 217) ; 
 although the discrimination One, Some, (Few, Many\ All, as 
 shown in the Crucial Schema, is more special and accurate. 
 The Many naturally usurps the place of the Some, (Fr. quan- 
 tite), and stands representatively for it, precisely as we say 
 Magnitude (Lat. magnus, Gkeat) for Dimension generally, 
 whether really great or small, to the exclusion of the equally 
 authentic, but almost unknown word Minitude (Lat. minus, 
 Less). 
 
238 CLASSIFICATION ; GENERALIZATION. [Ch. IV. 
 
 334. The question now naturally arises : What is the In- 
 
 determinismns of the Scientismus genetically— (1 . 2) ' as 
 
 distinguished from the Indeterminate portion of the Special 
 Sciences (t 332) ? My reply to this is, that it is the Depart- 
 ment of Scientific Classification, which is an Indeter- 
 minate Distribution of the Manyness of Particular Objects 
 within the Unity of a Class, Genus, or Species. Generaliza- 
 tion and Classification are habitually classed together, in 
 scientific parlance, as very universal Attendants upon Science, 
 the Preliminaries or Conditions, as it were, of all Science; 
 themselves not properly Sciences, nor their locality in the 
 Scientific field anywhere very accurately defined. I shall now 
 be understood when I say that Generalization, under the 
 Clef ±, in addition to its occurrence within the body of each 
 special Science, as Unismal and preliminary there, furnishes, 
 by itself, the Grand Unismal and Logically Preliminary 
 Department of Science, — in a sense a Universal Science — called 
 IsTatusal Philosophy ; the word is taken in the large or 
 Comtean sense of the term as previously pointed out. It is 
 the Science which I have elsewhere denominated Generalogy. 
 It has its Classification, under the Clef 1~; in addition to 
 its occurrence within the body of each Special Science as 
 just shown in what precedes ; and its own Universal and Gen- 
 eral Laws, and will also constitute a distinct Grand Depart- 
 ment of Science. It will be one of the tasks of Universology 
 to elaborate it as such. The subject will recur, in other 
 connections, in the present work. (t. 338). 
 
 335. Prof. Yander Weyde, of the Cooper Institute, has fur- 
 nished me, in advance of publication, some of the sheets of an 
 extensive classification of all our mental acquisitions, now in 
 preparation by him, far more elaborate in detail than any 
 which has preceded it. All Human Knowledge he divides, 
 in the first instance, into 1. Sciences, and 2. Aets. This 
 accords in Principle with the Grand Distinction, as insisted 
 upon in this work, between Station and Motion, or Exist- 
 
Ch. IV.] VAKDEB WEYDE'S DISTRIBUTION. 239 
 
 ence and Movement, Science repeating "by Analogy Station 
 or Rest, Space, or Mental Expatiation as myre Knowing apart 
 from Doing ; and Art repeating in the same manner Motion or 
 Movement, related to Time and Doing, as distinguished from 
 Abstract Knowing, which is Science, (and from Beino* merely 
 which is Nature). 
 
 336. He next distinguishes, within the Domain of Science, 
 Mental Philosophy from four remaining branches to "be men- 
 tioned presently. This he makes include both what I have 
 called Philosophy, and placed at the bottom of my Typical 
 Table (t. 40), and what I have denominated Man (Anthropol- 
 ogy), and placed at the top of the same Table. The Eegion 
 which I assign to Pneumatology he has omitted altogether. 
 His four remaining branches of Science are : I. Positive Sci- 
 ence, divided into 1. Mathematics, and 2. The Science of Na- 
 ture. This approximates the Abstractology and Concretology 
 of Spencer. H. History ; III. Languages ; and IV. A Knowl- 
 edge of Trades developed by the real and imaginary wants of 
 Society, what I should call Artisanship, and regard as a lower 
 department merely of Art. As History is also an account of 
 the Res Gestce, or things done in Time, it also falls within my 
 larger understanding of the meaning of Art. The basis of 
 History is Chronology, the Science of Time (Gr. Chronos, 
 Time). So again of Language in its Art- Side. 
 
 337. Dismissing the further pursuit of the other parts of this 
 Distribution, let us give a little further attention to the Sub- 
 division of the Science of Nature. This our author divides 
 into two Branches, the first of which he calls " Natural Phi- 
 losophy, the Examination and Explanation of Natural Phe- 
 nomena, in a general sense." This is the region occupied by 
 all the lucubrations of M. Comte, if we add a foundation laid 
 in a similar general view of Mathematical Science. This view, 
 on account of its Generality, Comte denominates Abstract, 
 while the Special investigation of the Sciences, Echosophy 
 proper, he calls Concrete. This use of the terms Abstract and 
 
240 GENERALOGY AND SPECIALOGY. [Ch. IV. 
 
 Concrete, where Generality and Speciality are alone meant, is 
 sharply and justly criticised by Spencer. (1). The larger 
 meaning of Natural Philosophy here intended must not be con- 
 founded with a narrow use of the term which has obtained a 
 footing in England and America, — including no more than 
 certain branches of Physics and Mechanics in their most Spe- 
 cial aspect. To avoid this confusion, and for the intrinsic 
 excellence of the designation, notwithstanding a certain un- 
 couthness of the expressions, I shall sometimes designate 
 this Department of Science, Generalogy. And inasmuch as 
 the Domain of Natural Philosophy embraces The General 
 Conditions of Being, or The Conditioned, as contrasted with 
 The Unconditioned, which is the Special Domain of Specu- 
 lative Philosophy, the Appropriate Clef for its Notation is 
 + — or ± (See Crucial Schema, t. 234, 334). 
 
 338. For the remaining Branch of Cosmical Science, this 
 author finds no single term, but describes it as the " Simple 
 contemplation of the Objects of Nature." Let us discrimi- 
 nate this on the contrary as Specialogy. This he subdivides 
 into: 1. The Consideration of the Heavens, which he de- 
 nominates Cosmography, for which I have, however, preferred 
 the term Uranology (Gr. Uranos, Heaven). 2. That of the 
 Earth, for which he has no name, and to which I have applied 
 the term Tellurology (Lat. Tellus, the Earth). This last 
 he divides into 1. "The Products of the Earth," the Science 
 of which I will denominate Eegnology (Lat. Regnum, a 
 Kingdom), the well-known Science of the Three Kingdoms, 
 Mineral, Vegetable, Animal ; — Mineralogy to be taken, in an 
 enlarged sense, to include Geology and the related Sciences ; 
 2. Hydrology, and Hydrography (Gr. Budor, Water) ; 
 and 3. Aerology (Pneumatics, etc.) — (Lat. Aer, the Air). 
 
 339. The discrimination between Generalogy and Spe- 
 cialogy, recognized by Comte and Vander Weyde, is wholly 
 
 (1) Classification of the Sciences, pp. 6-11. 
 
Ch. IV.] 
 
 DISTRIBUTION OF NATURO-31ETAPHYSIC. 
 
 241 
 
 omitted by Spencer. It is not inserted in The Fundamental 
 Exposition (Tab. 15, t. 278), which is confined to the Special 
 Sciences. The other distinction of Vander Weyde, also omitted 
 "by the other authors, "between Celestial and Terrestrial Science, 
 I have placed in the Table under the names Uranology and 
 Tellurology, between which I have inserted Meteorology, cov- 
 ering, as it were, the domain of Mid-air, the Meteoric region 
 between the Heavens and the Earth — all branches of (3 . ) 2. 
 (t. 278). These three Domains repeat the three Stories of Eleva- 
 tion in the primitive and larger distribution (Typical Table, t. 40 ) 
 into Anthropology, Pneumatology, and Cosmology. The Paral- 
 lelism between the two Series is shown in the following Table. 
 
 TABLE 17. 
 
 2. Grand Departments of Knowledge. 
 
 3. Anthropology (Celestial). " 
 2. Pneumatology (Aerial). 
 1. Cosmology (Earthy). 
 
 Or, distributed by Clefs, thus : 
 
 p 
 
 no Ji 
 
 . g § 
 
 2. Corresponding Divisions of Concretology. 
 
 Uranology (Celestial). ~) 5* 
 
 Meteorology (Aerial). > g ° 
 
 PS* 
 
 Tellurology (Earthy). J « 
 
 (1.2) 3 rd . (302) 3 rd . 
 
 (1.2) 2 nd . (3.)2)2 nd 
 
 (1.2) 1 st . (3.)2)l st . 
 
 340. We come now to the Distribution of the proper Domain 
 of Philosophy, of Naturo-Metaphysic specifically, as the Sub- 
 jective Counterpart of Echosophy, which is OBJECTIVE. 
 Each has, however, within itself, an echo of the other ; that is 
 to say, Echosophy has a Minor or Subordinate Department, 
 which repeats locally the whole Philosophical Domain ; that 
 in other words, which is relatively Subjective, although still 
 within the Objectivismus of Knowledge. So, on the contrary, 
 Philosophy has a Minor Department answering to the Positive 
 Sciences; a Branch or Aspect relatively Objective, although still 
 within the Subjectivismus. The Clefs 1.7 2 and 1.0, as they 
 
242 ECHOSOPHY OBJECTIVE ; PHILOSOPHY SUBJECTIVE. [Cn. IV. 
 
 / 
 
 have just now "been discussed (as Subordinate Clefs) "belong, 
 as already stated, to the Subjectivismus of Echosophy. They 
 furnish, on the one hand, therefore, a natural Transition to 
 Philosophy, the true Subjective Domain, while, on the other 
 hand, they will be therein repeated, simply from a different, 
 and more subjectively radical, point of view. They are here, 
 then, to be cursorily distributed in accordance with the plan 
 or pattern instituted in what precedes, for the 1 ; 2. They are 
 to be brought forward as Primary Clefs ; not as Secondary 
 and Subordinate ones, as in the previous case. 
 
 341. The Clef 1 ; 2 / 2 denotes The Fractions, which continue 
 The Ordinal Series of Numbers, downward and backward (see 
 Crucial Schema t. 234), and so into the Bowels, Viscera, or 
 Vitals of the Individual Unit. This, then, is within The Sub- 
 jective Domain. The Fractions are the Ordinal Series of 
 this Subjectivismus, and Counterpart therefore the Clef 1 st . 2 nd 
 of Echosophy, or the Objective Sciences, (t. 236). 
 
 342. The Clef 1 . as Primitive, which it is here in the Do- 
 main of Philosophy, then counterparts or corresponds to 1 . 2 
 in the Domain of Science (t. 291). This is Static and Spacio 
 (Ex-spatisdive) in character, and hence Cardinal and con- 
 trasted with the Ordinality of the Fractions. 
 
 343. Finally, the Echo, in Philosophy, to ± for Natural 
 Philosophy (t. 337; in Objective Science, is ax> . By examin- 
 ing the Crucial Schema (t. 234), it will now appear that the 
 Cardinal Series, The Ordinal Series (of Numbers), and the 
 Plus- Minus -^Equation-Basis of Numerical Relations go con- 
 jointly to the Representation of Echosophy, or the Objective 
 Sciences ; and that, contrariwise, the Abortive One-Zero Series, 
 together with The Fractions, and the Signs of Unconditional- 
 ity, — The Absolute and the Infinity of Number — go to the 
 Representation of Philosophy, or of the Subjective Domain of 
 Investigation. 
 
 344. The Vitalic or Visceral region of Philosophy (1 ; 2 / 2 ), is 
 Theology, as the Scientific Inquiry after the Inmost First 
 
en. it.] SPECULOLOGY ; MEDDLE region of philosophy. 243 
 
 Cause of All Being in respect to Action or Movement, Forth- 
 putting, or Creation — hence Ordinal or On-going, — while yet 
 also Subjective Interior, or Hidden. This Echoes to Practical 
 Science and the so-called Practical Philosophy externally, 
 (t 283). 
 
 345. The Middle region of Philosophy (1.0), which answers 
 to Scientific Theory generally, or to Specialogy (1 . 2), I shall 
 denominate Speculology. (Lat. Speculum, a Looking-glass 
 or Reflector). It is the effort to discover the scheme of the 
 Universe in respect to its Constitution and Laws by Subjective 
 Contemplation or Reflection, mainly, without the aid of 
 Observation and Systematic Induction. It has led to more 
 Premature Deduction than is due* even to Imperfect Induc- 
 tion, c. 1-7, and hence to that erroneous Method in Science 
 
 Commentary t. 345. 1. It is very important to observe that the Terms 
 Induction and Deduction are used with a certain amount of equivocation, and 
 even of contradiction, in their meaning, insomuch that they may be said to 
 change places, and to reproduce each other, — a circumstance which, unex- 
 plained, is very confusing. Induction is, in strictness, synonymous (or co- 
 incident) with Analysis, and Deduction with Synthesis, to which point Sweden- 
 borg has been already quoted for definitions of the latter set of terms (a. 14, 
 1. 198). If more recent authority is required, Prof. Henry says expressly, "In- 
 duction and Deduction are sometimes called Analysis and Synthesis." (1). 
 Hence Analytical Generalizations, or the true Principles of Science, are reached 
 by the Inductive Method in this meaning of the term, and it is entitled to all 
 the high praise bestowed upon Analysis by Swedenborg, in the eloquent sen- 
 tences which follow the words quoted from him. Deduction, then, deserves the 
 corresponding depreciation ; and each would continue, rightly enough, to hold 
 the relative rank which they ordinarily do in the estimate of the Scientific 
 World. 
 
 2. But, by a curious Terminal Conversion into Opposttes (t. 83), Induc- 
 tion and Deduction have, in another sense and usage, precisely the opposite 
 signification; Induction meaning Observational, Empirical, Uncertain, or related 
 to Facts : and Deduction meaning Purely Rational, Transcendental, Inherently 
 Necessary and Universal, and hence Absolutely True and Certain, or related to 
 Principles as Uncreated and Eternal. It is in this sense that Hickok habit- 
 ually employs the terms Induction or Inductive, and Deduction or Deductive, 
 (a. 6, 1. 198). 
 
 (1) Smithsonian Report, 1856, p. 189. 
 
 X 
 
244 ONTOLOGY. [Ch. IV. 
 
 and Action, which I have denominated The Anticipatory 
 Method. It is by no means, however, the unimportant or 
 useless thing which modern Echosophists are prone to con- 
 sider it. 
 
 346. Finally, the Nethermost region of Philosophy, that 
 which answers to Natural Philosophy or Generalogy (t. 292), 
 in respect to the Positive Sciences, is then Ontology ( a» ), or 
 the Attempt at the Constitution of a Science of Being itself, 
 {in se). This is the Ultimate of Transcendental (or Sub tran- 
 scendental) range of Thinking ; the region of the purely Un- 
 conditioned. The inquiry here is not, as in Theology, after 
 the First Cause, (related to Time and Creation), hut after the 
 Primitive Ens or Ultimate Substance of Being, back of any 
 manifestation whatsoever. Hence, this is the Neutral Ground 
 of Indifference between the Relations of Time and Space, striv- 
 ing to withdraw itself from the Conditions of either. 
 
 3. This divergency and ultimate reversal of meaning has arisen naturally as 
 follows: Induction being Analysis, and Analysis furnishing the true basis 
 of all Scientific Construction or Synthesis, the Induction could only found a 
 true and always reliable Deduction, (Construction, or Synthesis), when it should 
 have been, itself, completed, or made absolutely radical ; that is to say, when 
 Analysis should have been carried to its Ullimates, and the Universal Principles of 
 Science so discovered and established. Such Analysis would go through and past 
 the domain of " Facts," and would plant itself in the heart of the domain of 
 the Eternal and Necessary " Truths" of Being. But inasmuch as this had not 
 heretofore been done, in any sense entitled to the character of Scientific, it has 
 resulted that Induction in the sense of Imperfect Analysis, has been, at its 
 various stages of Progress, continually founding a succession of Imperfect and 
 Premature Syntheses. These, whether confined to Theory, or carried over into 
 Practical Constructions, as in Systems of Government, or in Efforts at Social 
 Reform, for instance, were, therefore, closely related to the Total Anticipatory 
 Method, or, what is the same, in effect, to that Fanciful and Unauthorized De- 
 duction, in Philosophy and Science, in which all Systematized Knowing had its 
 origin ; that which preceded the true Understanding of the nature and require- 
 ments of Induction as expounded by Bacon. 
 
 4. It has naturally resulted, therefore, that Induction, in this continuous 
 insufficiency of its successes and consequent alliance with failure of certainty, 
 has acquired, in the high cast of Philosophical Minds, just that character of 
 imperfection as a Method, which in the popular mind (of the Scientific World) 
 
Ch. IV.] INDETERMINOLOGY ; BRANCHES OF DETEKMINOLOGY. 245 
 
 347. Tlie following Table will exhibit the Parallelism be- 
 tween the Primitive Trigrade Distribution of Echosophy (Sci- 
 ence), and that of Philosophy, respectively : 
 
 I. INDETER- 
 MINOLOGY.- 
 
 p-. 
 o 
 
 O 
 
 T^BILE 18. 
 
 g$ 3. Actionology (Operobgy, Doctrine of Careers), 
 £ 1 st . 2 nd . 
 
 J <D 
 
 g 2. Specialogy (Sciences proper), 1 . 2. 
 l qd 1. Generalogy (Natural Philosophy), ± (+ -). 
 
 o 
 EH 
 
 
 CO 
 
 
 r* 3. Theology, 1 . 2 / 2 . 
 S, 2. Speculology, 1 . 0. 
 
 1. Ontology, Science of the Unconditioned, <xx> . 
 
 it has itself cast upon Deduction. This illustrates the difference between the 
 Transcendental and the Ordinary Standing-points of observation. From this 
 Transcendental Point of view Induction is identified with Imperfect Synthesis 
 rather than with its own Primitive character as Analysis ; and, on the other 
 hand, Deduction allies itself as readily with Ultimate and Radical Analysis, and 
 with the Absolute and Universal Truth in the Nature of Things ; with, in other 
 words, the Final and Normal Synthesis, whether of Theory or of Practical 
 Construction. 
 
 5. As this Final and Normal Synthesis then lies, as it were, beyond the Ulti- 
 mate and Radical Analysis, it is properly Ultranalytical ( Ultra, beyond, and 
 Analysis) ; although by a Terminal Conversion into Opposites (t. 83) it 
 reverses the direction, and tends outward and upwardly to the surface, as it 
 were, and away from the deep centre, which by the Analysis lias then been 
 penetrated. (Dia. 4, t. 188; t. 183; 187). And, again, Induction, in so far as it 
 remains short of the Complete and Final Analysis, which yields the Universal 
 Principles of Science, is Citranalytical (Citra, on this Side of, and Ana- 
 lysis). 
 
 6. In this secondary use and meaning of the terms Induction and Deduction, 
 Induction (Citranalysis) is associated with merely Observational Science and 
 tentative methods, and hence with those Preparatory Stages of Science which 
 correspond repetitively (c. 35, t. 136) with the Proto-Societismus, or the Old 
 Order of Affairs; and Deduction (Ultranalysis), with The Unity of the Sciences 
 and with the Ulterior or Final Order in the Collective Life of Humanity. 
 The mere Instant of the Discovery of Universal Principles and the Constitution 
 of a True Universology by carrying Analysis to its Ultimates is, then the Turn- 
 
Ci 4f* 
 
 240 SCTENTO-PHILOSOPHY ; THEOLOGY. [Cn. IV. 
 
 / 
 
 It will Ibe observed that Sciento-Philosophy, which appears 
 in the Typical Table (t. 40) under the General Head of Philos- 
 ophy is here carried to the side, omitted from the present dis- 
 tribution, and furnished with the Clef (1.1). This peculiarity 
 of arrangement will be explained subsequently, (t 476). 
 
 348. Let us dispose in the first instance of Theology, 1 ; 2 / 2 , 
 together with some answering Subdivisions of 1 st ; 2 nd , which 
 were omitted in treating of Echosophy (Objectivology). Theol- 
 ogy is the Science of The Absolute concreted in an Ideal 
 Active and Creative Personality (whether also Beat, or not, is 
 the fundamental question of the Science). Its Domain is, 
 therefore, that of the Central Life and Force, or Energy, of 
 Universal Being, or it is, as I have denominated it above, the 
 Visceral Region, c. 1. 
 
 349. The most fundamental discrimination of Theology is 
 into I. Aebiteismology, the Conception of God (or Gods) as 
 
 dtg Point or Crisis-Epoch in the Whole Career of Human Affairs, and corre- 
 sponds with the Birth of Society from an Old and Provisional Order of Life to 
 the New and Normal Career, — the substitution, through the triumph of Science, 
 of the Church Triumphant for the Church Militant, (t. 302 ; c. 1-44, t. 136). 
 
 7. In other words, in this sense the Scientific idea associated with Induction 
 is Impure or Mixed, resting partly on the Facts of Observation, and partly on 
 Insufficient and Inconclusive reasonings upon those facts ; and Deduction is 
 associated with the prevalence of Pure Ideal Conceptions and Exact Laws as 
 the guides of both our Observations aud Reasonings in every Sphere and Do- 
 main of Being. Still, however, in strictness, the discovery of Universology is 
 only the Culmination of Induction, or the Completion of Analysis, as the foun- 
 dation and starting-point, and hence it is true, indeed, as The Head of the 
 True and Ultimate Synthesis (c. 28, t. 136); while Deduction is, in the same 
 strictness, not a Method of Scientific Discovery at all, but only a Method of 
 carrying out, and applying, the discoveries made by Induction. Scientific dis- 
 covery, in the large sense of the term, is completed for all time when the Unity 
 of the Sciences is established, in the same manner as Physical Geography was 
 a Completed Science, from the higher or transcendental point of view, when 
 the rotundity of the Earth and its exact measurement were determined, what- 
 ever minor and included observations remained to be instituted. 
 
 Commentary t, 348, 1. Compare the Latin Vis, Force, and Viscus; 
 Plural Vis-cera,, the Entrails or Vitals ; the Domain of the Vital Principle in 
 the Individual Economy. 
 
Ch. IV.] AEBITRISXOLOGY ; LOGICTSMOLOGY ; APPETOLOGT. 247 
 
 an Arbitrary Irresponsible Will (or Wills), from which ema- 
 nate the Laws of Being (as well as all Events and Changes 
 whatsoever) ; II. Logicismology, the Conception of Law, as 
 The Inherent Necessity of Being, the Same for God himself 
 as for the Created Universe ; and of God (if conceived at all) 
 as the Administrator of Law merely (a. 5 ; c. 32, 1. 136) ; and 
 III. Appetology (Lat. ad, to, and peto, to seek), the Doctrine 
 of the Gracious Interblending and Practical Unity, in the 
 Divine Nature, of Authoritative Personality and The Logos 
 or Law-Principle, so united and modulated as to inspire the 
 Sentiment of Charm, or the Love of God shed abroad in the 
 Hearts of Men. Hence arises a true Worship, or a " Seeking 
 unfo the Lord." The appropriateness, analogically, of this 
 term Appetology, will be made, gradually, more fully to ap- 
 pear. The Arbitrismal and Fatalistic Principles of the two 
 previous Varieties of Visceral Energy, in the Constitution of 
 Being, are reconciled in the natural Indiscrimination of Love, 
 Appetite, or Charm (t. 54, 56). This, therefore, is the Non- 
 critical and Faith-giving aspect of Theology, and that which 
 is more properly Pietistic, and in that sense Religious. 
 
 350. The justification and significance of these discrimina- 
 tions will be gradually unfolded, in the various connections in 
 which they will occur. They are more vital, more fundamental, 
 or radical, more truly Theological, than the Fetichism, Poly- 
 theism, and Monotheism of Comte, which are Subdivisional, 
 or, at most, Cross-divisional, of this distribution, and which 
 have relation to Fact, and an Order of Development in Time, 
 more especially than to the Static or Permanent Essentiality 
 of Principle. If Absolute Monarchy prevailed all over 
 Europe, as the Sovereignty of Particular Reigning Personality, 
 (Arbitrismal), and if Republicanism prevailed all over America, 
 as the Sovereignty of Law over all Personality, (Logicismal), 
 the difference between the Systems of Government on the two 
 Continents would be far greater, in Principle, than anything 
 which could be involved in the Subdivisional question in 
 
248 DESPOTISM AND REPUBLICANISM. [Ch. IV. 
 
 Europe, whether there was One Ruler for all that Continent, 
 or whether there were many countries, as now, each having 
 its own different (but in that case Absolute) Monarch ; — a dif- 
 ference analogous with that between Monotheism (One-God- 
 ism) and Polytheism (Many-God-ism). 
 
 351. Arbitrismology in Theology coincides (or corresponds 
 repetitively) icith Autocracy, Despotism, Imperialism, or 
 Cossarism in Governmental Affairs, or in the Sphere of Social 
 Organization. Logicismology coincides in the same manner 
 with Republicanism, or the Doctrine of the Supremacy of the 
 Laws ; and, finally, Appetology corresponds with Govern- 
 ment by Attraction or Choirm from the Perfection of Institu- 
 tions coupled with the Wisdom, Goodness, Executive Ability, 
 and Magnetic Potency of True Leaders, the "Idols" or 
 Social Gods of the People. Principle (or Law) and Person- 
 ality so blended will overcome Schism and Rebellion ; will 
 establish Heaven on Earth; and will bring back, upon 
 a new basis, and in a loftier and more rational sense, 
 the Hero-worship, or the Man-God-ism of the Primitive 
 Ages. 
 
 352. Arbitrism, in respect to Will-Force and Creative and 
 Governing Power, coincides with Projective Mechanical Force, 
 Driving Force, vis a tergo Compulsion ; and Logicism with 
 Availability ; the cautious Preparation of Conditions which 
 will lead to Consent ; with Management, Co-ordination, and 
 Adjustment in Progression; with the See-saw (or Wee-wah) 
 of Movement, as of the Walking beam of an Engine, or of the 
 two sides of the body in walking, wagging or waddling ; or 
 the sculling movement of a boat. And, finally, Appetism 
 coincides with Attraction or Charm, (the force of the magnet), 
 as a mechanical mode of action, and as a means of Govern- 
 ment, in the higher Mechanization of Society, and in the 
 Divine Administration in all things. Th following Table 
 exhibits this Parallelism, with the respective Clefs of Nota- 
 tion. 
 
Ch. IV.] SUBDIVISION OF THE ARBITEISMUS. 249 
 
 TABLE 19. 
 
 Theology, 1 . V2 • Dynamism of Careers, 1 st . 2 nd . 
 
 8. Appetologt, 3 /3 • 3. Attraction ; Inward or Return Career, 
 
 3 rd . 
 
 2. Logicismology, 2 / 2 . 2. Reciprocal Movement, See-Saw, 
 
 2 nd . 
 
 1. Arbitrismology, Vi • !• Repulsion, Compulsion, Projection, 
 
 Driving Power, 1 st , 
 
 353. The Unitarian and Trinitarian Difference in Theology 
 has been already glanced at, as very fundamental (t 127-132). 
 It is, however, merely an Echo within the Arbitrismus of the 
 major difference between Arbitrism and Logicism. c. 1-3. 
 
 354. Dismissing Theology, Speculology (1 . 0) is next. This 
 Middle Region of Philosophy subdivides primarily and most 
 basically, into I. The Cosmological Conception ; II. The 
 
 Commentary t. 353. 1. Monotheism, in any aspect of it, echoes to the 
 Number One (1). Unitarianism and Trinitarianism are Subdivisional Aspects 
 of this Unity. The High Monotheism or Unitarian Conception, — that of Islam- 
 ism, for instance, is the Unism of the Unism, which excludes all Variety of Rela- 
 tivity ; it is the Pure Unism of the Theological Idea. The Relative Unity in 
 Variety of the Trinitarians is the Duism (or Pluralism) of the same. The Trinism 
 then resulting from, First, the distinct separation, and then the recombination 
 in harmony of these two, — the Trinitarian and the Unitarian Conception — in a 
 corresponding Balanced Vibration op Unity with each other, as the larger 
 and inclusive Truth on this sublime subject, is the highest point attainable in 
 this sphere of Conception, and is illustrative of the reconciliative character of 
 the New and Higher Theology which will result from the Unification of the 
 Sciences. God, or Nature, working in History, has wrought more subtly in the 
 actual discriminations of Nationality and Sect than the finest metaphysical 
 mind has heretofore done in its most attenuated analyses. Every Race, every 
 Nation, every Generation, and every Belief, stands a Representative and a witness 
 for the separate or divergent Development of some one aspect of the whole Truth, and, 
 hence, of some one Article of the Grand Compound Uni-variant Creed of the 
 New and Harmonic Catholic Church of Humanity, about to be constituted. 
 
 2. First-Headism is Godism ; — the numbers One (1), Two (2), and TnREE 
 (3), are the Prima Capita or First-Heads of all Number. Number is the 
 Typical or Scicnto-Elementary Domain of Being. One, Two, and Three, are the 
 24 
 
250 COSMOLOGICAL ; PSYCHOLOGICAL ; ONTOLOGICAL. [Cn IV. 
 
 Psychological Difference; and III. The Ontological 
 Faith— of philosophy, (a. 10, c. 32, 1. 136). a. 1-9. 
 
 355. The following Tabular Presentation exhibits the cor- 
 responding Departments, in this quarter of Philosophy and 
 Eehosophy, respectively. 
 
 t^ble so, 
 
 Speculology (in Philosophy), 1 . 0. Speciahgy (in Science), 1 . % 
 
 3. Ontological Faith, (1 . 0) 3 rd . Anthropology, (1 . 2) 3 rd . 
 
 2. Psychological Difference, (1.0) 2 nd . Pneumatology, (1.2) 2 nd . 
 
 1. CosVical Conception, (1.0) 1 st . Cosmology, (1.2) 1 st . 
 
 (The Subjective Cosmos). (The Objective Cosmos). 
 
 Sacred or Divine Numbers par excellence. The question of the Unity or the 
 Tri-Unity of the Constitution of the nature of the Divine Being has been 
 appropriately the supreme question of Theology. Theology is the apex, as 
 Mathematics is the basis of the Hierarchical Pyramid of the Sciences. This is 
 demonstrated by the application of the same Law by which Comte has consti- 
 tuted his Pyramid, although he has illogically left it, as a truncated Cone, 
 stopping at Sociology, and short of Theology, (t. 200). 
 
 3. The case is precisely the same, for the present purpose, whether we assign 
 a Human-like Personality to the Being of God, or whether we rationalize his 
 Existence into the Immanent Presence in all Being of a Central Fountain of 
 Operation and Law. The two conceptions will in the end be reconciled with 
 each other in the identity of the exposition they will make of the Facts of 
 History, and, finally, of the Creation itself. To illustrate : if the Purely Ra- 
 tionalistic Conception be assumed, it still appears (t. 128), that the Jews are 
 still in an unexpected sense, " the Chosen People of God," that is to say, that 
 the Hebrew Nation has been the Historical Depository of the Highest Theo- 
 logical Truth ; of that Compound Monotheism which, by its branching, has 
 furnished the Pure or Absolute Monotheism of the Mahommedan Countries, on 
 the one hand, and the Relatoid Monotheism or Trinitarianism of Christendom, 
 on the other hand. These doctrines relate, as already shown, to the Head- 
 Numbers, One, Two, and three, and the Jews were, therefore, even from this 
 purely rational point of view, the Elite oi Chosen among those peoples who 
 have excelled in the profoundest instinct or intuition of these recondite Verities, 
 in advance of that Intellectual Development which, in the proper sense of the 
 term, ultimately discovers them. 
 
 Annotation t. 35 4. 1. The follow- ory, and the Ontological Faith of 
 ing Statement of the Cosmological Philosophy, is extracted from the recent 
 Conception, the Psychological The- work of David Masson (a. 10, c. 32,, t. 
 
Ch. IV.] THE INSTINCTUAL COSMOLOGICAL CONCEPTION. 251 
 
 The Cosmological Conception divides most fundamentally 
 into 1. The Instinctual ; 2. The Dialectical ; and 3. The 
 Elabokate, (The True Cosmical, or Ornate). By the Instinct- 
 ual Cosmical Conception, I mean that Conception as it is in 
 the Mind of an Animal, a Child, or an Adult even, who has 
 not attained to the Rational Development which gives Self- 
 Consciousness, or the consciousness of himself as apart from 
 Nature, and of Mind consequently, as apart from Matter. 
 "To Newton and to Newton's dog, Diamond," says Carlyle, 
 " what a different pair of Universes!" This means that the 
 Cosmological Conception of the two is different. Ferrier has 
 dwelt intensely upon the significance of this discrimination. 
 
 356. By the Dialectical Cosmological Conception is 
 meant the Opposite of the Instinctual, but only in the next 
 grade of Naturalness. It is, in part, what is described by 
 Masson as "The popular or habitual conception of mankind 
 in general," which is, "that there are two distinct worlds 
 mixed up in the Phenomenal Cosmos, — a world of Mind,con- 
 
 136). It is given in full as an important hasher 'cosmological conception,' Tier 
 
 reference for the better understanding working image of the world she lives in. 
 
 of the same subject as discussed in the There is a past of mystery, all opaque 
 
 Text. beyond her own immediate memory, or 
 
 I. The Cosmological Conception. 
 
 the traditions of her kith and kin, save 
 where the Bible lights up a gleaming 
 
 2. "By 'Cosmological Conception' I islet r two in the distant gloom; there 
 
 do, in effect, mean very much that gen- isa present f toil and care, not without 
 
 eral image of the totality of things which belp from on high . and a little way on 
 
 each one carries about with him, and t he k our is thought of, when body and 
 
 which is sometimes spoken of more soul shall be BeV ered— the one to its 
 
 grandly as his 'Theory of the Universe.' res t under the church-yard-grass, the 
 
 The beauty of the thing for our pur- other to tliat heaven above the stars 
 
 poses is that every one has it. A where loved ones tbat liave gonQ beforej 
 
 'psychological theory' is a learned lux- w m mayhap be seen again : 
 ury which the immense majority of 
 
 people may go from their cradles to their ' We ' n meet and a )' e be , fain 
 
 graves without consciously possessing ; ^ tlie land °' the lea1 -' 
 
 but every one has a ' cosmological con- And from the cottager upwards, we have 
 
 ccption,' though he may not be aware of endless varieties of the cosmological 
 
 it under that pedantic-looking name, conception, according to character and 
 
 Yon cottager who spins at her own door, knowledge." (1). 
 
 (1) Recent British Philosophy, by David Masson, pp. 53, 64. 
 
252 THE DIALECTICAL COSMOLOGICAL CONCEPTION. [Ch. IV. 
 
 sisting of multitudes of Individual minds, and a world of 
 Matter, consisting of all the extended variety and immensity 
 of material objects. Neither of these worlds is thought of as 
 the other, but each of them as existing independently, in its 
 own definite bounds, though they traffic with each other at 
 present. Sweep away all existing minds, and the deserted 
 Earth would continue to spin round all the same, still whirling 
 its rocks, trees, clouds, and all the rest of its material pomp 
 and garniture, alternately in the sunshine and in the depths 
 of the Starry Stillness. Though no eye should behold, and 
 no ear should hear, there would be evenings of silver moon- 
 light on the ocean marge, and the waves would roar as they 
 broke and retired. On the other hand, suppose the entire 
 fabric of the material Universe abolished and dissolved, and 
 the dishoused population of spirits would somehow survive in 
 the imaginable vacancy. If this second idea is not so easy or 
 common as the first, it still virtually belongs to the popular 
 conception of the contents or constitution of the Cosmos. The 
 conception is that of a Natural Dualism, or of the contact 
 
 3. Mr. Masson proceeds to classify the H. The Psychological Theory. 
 
 Cosmological Conceptions, which have 4. " Nothing is known to us, except in 
 
 prevailed in the recent schools of British and through the mind. It is in this 
 
 philosophy, and in doing so he has, to a Consciousness, which each of us carries 
 
 considerable extent, covered the ground about with him, and which, be it or be 
 
 which has been thought possible in any it not the dissoluble result of bodily 
 
 philosophy. These he divides mainly organization, is thought of by all of us 
 
 into six, with the exception of a seventh, not under any image suggested by that 
 
 that of Hegel, which will be subsequently organization, but rather as a great chain- 
 
 noticed in the text ; and of these six he ber of aerial transparency, without roof 
 
 furnishes a tabular statement, as fol- without walls, without bounds, and yet 
 
 lows : somehow enclosed within us, and belong- 
 
 1 v-u'v at d -U i ±- t in£ to us — it is within this chamber that 
 1. Nihilism, or Non-Substantialism. „° . . . _ 
 
 2 Materialism presents itself, that we can know or 
 
 3.' Natural Realism. tMnk about Exce P* by comin ^ with3n 
 
 4 Constructive Idealism. thi ® cbamber > or revealing itself there, 
 
 5. Pure Idealism nothing can be known. Whatever may 
 
 6. Absolute Identity. exist ' only aS much aS Can break thr0 ^ h 
 
 into this sphere, or send a glimmering 
 
 See for further expansions of the subject of itself into it, exists for our intelligence. 
 
 the Text Nos. 355-365. From the farthest ends of space, from 
 
Ch. IV.] NATUKAL DUALISM. 253 
 
 in every act of perception of two distinct spheres, one an in- 
 ternal perceiving mind, and the other an external world com- 
 posed of the actual and identical objects which the mind per- 
 ceives. 
 
 357. "On the very first exercise of philosophic thought, 
 however, this conception is blurred. An immense quantity 
 of what we all instinctively think of as existing out of ourselves, 
 turns out, on investigation, not to exist at all as we fancy it 
 existing, but to consist only of affections [effects produced 
 upon or in] the perceiving mind. The redness of the rose is 
 not a real external thing, immutably the same in itself ; it is 
 only a certain peculiar action on my physiology which the 
 presence of an external cause or object seems to determine. 
 Were my physiology different, the action would be different, 
 though the cause or object remained the same. Indeed, there 
 are persons in whom the presence of a rose occasions no sensa- 
 tion of redness such as is known to me, but a much vaguer 
 sensation, not distinguishable from what I should call 
 green," etc. (1). 
 
 the remotest moment of time, whatever beliefs my sole warrant lies in correspond- 
 fact, object, or event would be known by ing facts of my own consciousness. The 
 me as happening or existing, or as hav- Universe, past, present, and to come, 
 ing ever happened or existed, can be so rolls into my Teen only through my mind. 
 only by having itself announced, some- On this ground of Consciousness then, 
 how or other, within this present room as the repository, storehouse, or conven- 
 or chamber which I call my mind. That tide of all knowledge, all philosophers 
 comets are at this moment pursuing take their stand — even those who end by 
 their curves at mighty distances unseen explaining Consciousness itself as a 
 from our Earth ; that there was a period temporary result or peculiarly exquisite 
 when the Earth was a cooling mass of juncture of the conditions which it em- 
 hot matter not yet habitable by organ- ploys itself in recalling and unraveling, 
 isms known to us ; that there came a So far there is no difference among phi- 
 later period when it was possessed by losophers, no division into schools, 
 strange saurians and other animal forces Should any one attempt to set up as a 
 now extinct ; that there once lived a philosopher on any other ground, it 
 Julius Caesar ; that the Earth is a spher- could only be because he did not under- 
 oid ; that there is an Australian Conti- stand the use of terms, 
 nent — for any of these conceptions or 5. " But let us advance a step. What 
 
 (1) Recent British Philosophy, p. 56. 
 
254 THE TRUE COSMICAL CONCEPTIONS'. [Ch. IV. 
 
 358. The last paragraph quoted conducts us forward to the 
 third variety of the Cosmological conception named above as 
 The Elaborate, The True Cosmical, or The Ornate. With the 
 discovery of the Philosopher, that his first Rational Perception 
 is not to "be trusted implicitly, and that his very Senses deceive 
 him, Philosophical Skepticism ensues, and he enters upon his 
 long and weary task of answering satisfactorily the question : 
 What is truth % Since Socrates, the Philosophic World has 
 had no rest from this inquiry. When the whole subject is 
 reconsidered, or radically studied, in this deep Speculative 
 way, the Thinker arrives at Ms Cosmological Conception, 
 which is the third variety in question. At this late day, and 
 in the highest spheres of thought, the second form subsumes 
 much of the character of the first in the composition of the 
 third. Ferrier, for example, repugns the merely Rational 
 Mind, as being no more the Man "himself than is his material 
 body, and falls back upon the Ego, in the Actuality of its 
 Experiences ', which, while in a sense the most remote from, is, 
 in another sense, not unlike the Instinctual Conception. The 
 
 is the origin of all those multitudinous difference of Psychological Theory where- 
 
 ideas, notions, or informations which in, as I have said, we must look for the 
 
 flutter through our Consciousness — first split among philosophers, and the 
 
 which rise there, at our bidding or with- explanation of further discrepancies, 
 
 out our bidding, in all sorts of combina- The history of Philosophy hitherto has 
 
 tions, and out of which we construct our been mainly a struggle, varying in form 
 
 knowledge or beliefs as to what has from age to age, but not in substance, 
 
 been, or is, or is to be ? Whence come between two radically opposed Psycho- 
 
 the ideas into our minds that we find logical Theories. 
 
 there, and that constitute our intellectual 6. " According to one school or series 
 
 stpck ? Is any portion of our knowledge of philosophers, hitherto, all our knowl- 
 
 of a different origin from the rest, and edge, all our notions, all our beliefs, are 
 
 of a different degree of validity in conse- derived solely from Experience. There 
 
 quence of that different origin ? On this is a streaming into our minds, through 
 
 question there has been a polar antagon- the senses, of multiform impressions from 
 
 ism among philosophers since there were the external world, which are combined 
 
 philosophers in the world. In nothing within the mind by laws of association, 
 
 have philosophers, in nothing have men and are discriminated, classified, ana- 
 
 at large, differed so essentially as in the lyzed, re-collected, grouped, and what 
 
 answers they have given, knowingly or not, till they form the entire miscellany 
 
 implicitly, to this question. Here is that of our facts, cognitions, and habits, and 
 
Ch. IV.] 
 
 REALISE AND IDEALISE. 
 
 255 
 
 following Table presents here again the Parallel of the related 
 Domains of Philosophy and Science. 
 
 T-iVBLE 21. 
 
 1. Cosmical Conception (1.0) 1 st . 
 
 3. The Elaborate, True Cosmical, 
 or Ornate (1.0)3. 
 
 2. The Dialectical (1.0)2— c 1. 
 1. The LnstdsCtital (1.0)1. 
 
 Of these three varieties of the 
 third shall first he pnrsned into 
 more important are 1. Realism 
 
 2. Sciento- Cosmology (1 .2) 1 st . 
 Coxcretology, Corporology (3.). 
 
 Abstractology (2.). 
 Abstract-Concretology (1.). 
 
 Cosmological Conception, the 
 some of its subdivisions. The 
 ; 2. Constktjctive Idealism ; 
 
 Commentary t, 358. 1. The Dialectic here is between Matter and 
 Mind, furnishing the Natural Dualism of the Popular Mind. As Dialectic it 
 goes back, however, to the Primitive Something and Nothing ; and thence to 
 The Whole and The Parts ; and so, in fine, to Unism and Duism. 
 
 even our highest principles, propositions, 
 axioms, and generalizations. All that is 
 in Man — all that he calls Truth (let it be 
 even mathematical truth, or his highest 
 notions of right and wrong, or any ideas 
 he may have of beauty, or nobleness, or 
 even Deity) — is but a deposit or induc- 
 tion from the circumstances in which 
 Man is placed. Had these conditions 
 been different, the deposit would have 
 been different. All truth, therefore, is 
 contingent or historically arrived at. 
 There is no such thing as innate or a 
 priori truth, or direction to truth ; and 
 any higher certainty that some truths 
 may possess over others, is but the con- 
 sequence of a wider, more perfect, and 
 more frequently repeated induction. 
 Such, more or less clearly recognized, 
 avowe 1, and argued from, has been the 
 theory of one school or series of thinkers 
 since Philosophy be^an. It is usually 
 called the Empirical theory, or the 
 
 theory of Sensationalism. The former 
 name (though it unfortunately has re- 
 proachful associations) is only intended 
 to imply what the philosophers in ques- 
 tion avow, when they say that they own 
 no other origin of our knowledge than 
 Experience ; and the latter name only 
 expresses what has also been admitted 
 by the most thorough of those philoso- 
 phers — to wit, that the assertion that all 
 our knowledge originates in experience 
 is tantamount to the assertion that it 
 all comes into the mind through the 
 channels of the senses. ' Nihil est intel- 
 lectu quod non prius fuerit in sensu' 
 (' Nothing is in the intellect which has 
 not before been in the senses'), is the 
 formula of this class of philosophers, 
 propounded by some of themselves, and 
 adopted by others in describing them. 
 Another of their phrases is that the 
 mind is to be conceived as originally a 
 tabula rasa, or white paper, containing 
 
256 
 
 THEIE ECH0S0PH1C ANALOGUES. 
 
 [Ch. IV. 
 
 3. Puke Idealism. These are the Philosophical Analogues 
 of 1. Tellueology ; 2. Meteoeologt ; and 3. Ueanology 
 Tab. 15, t. 278), respectively ; or jointly of Classiology, thus : 
 
 T^BLE SS 
 
 (Philosophical). Tlie Elaborate 
 Cosmical Conception (1 . 0) 3. 
 
 3. Puke Idealism (1 . 0) 3) 3. 
 
 2. Constructive Idealism (1 . 0) 3) 2. 
 
 1. Realism (1.0)3)1. 
 
 (Echosophical). Con- 
 cretology (3.). 
 
 Uranology (3)3. 
 
 Meteorology (3.) 2. 
 
 Tellurology (3-)L 
 
 359. Tellueology answers, here, to Realism, and is collect- 
 ively a "branch of Classiology, representing the Earth or 
 
 no characters whatever, but receiving 
 whatever is inscribed upon it wholly 
 from without * 
 
 7. " To this view, however, there has 
 been, on the part of other philosophers, 
 a continued opposition. There have 
 always been philosophers who main- 
 tained that there is another source of 
 our knowledge than Experience or Sense 
 — that there are Notions, Principles, or 
 Elements in our Minds which could never 
 have deen fabricated out of any amount 
 of Experiences, hut must have been bedded 
 in the very structure of the mind itself. 
 These are necessary Beliefs, a 
 priori Notions, innate Ideas, Consti- 
 tutional Forms of Thought, Truths which 
 we cannot but think. 
 
 8. " There have been various forms of 
 this doctrine, some of them confused and 
 mystical enough. But amid all the 
 diversities there is recognisable a com- 
 
 mon Psychological Theory, contradictory 
 of that of Sensationalism. It is known 
 as the theory of a priori ideas, neces- 
 sary beliefs, or, latterly, as the theory of 
 Intuitionalism or Transcendentalism. By 
 this last name is implied the supposition 
 that there are elements of knowledge 
 the origin or reason of which transcends, 
 or lies beyond the horizon of historical 
 conditions." (1). 
 
 III. The Ontological Faith. 
 
 9. "Mind or Consciousness, whatever 
 it may be, is that Organism[us] in the 
 midst of all things, through which all our 
 Knowledge of all things must come. 
 Philosophers, therefore, may make a 
 study of that; and they have done so 
 under the name of Psychology. Round 
 this Organism[us], however related to 
 it, is the vast and varied Cosmos, or 
 phenomenal and historical Universe, 
 
 (*) " The objection to the word Sensationalism, as defining the theory of the resolvability of all 
 Truth, or Knowledge or Faculty, into Experience, is that some who hold the theory would repudiate 
 such a name for it. The objection to the name Empiricism is, that it imports mere popular prejudice 
 into a philosophical question, by calling up associations with the word ' Empiric,' as used in an oppro- 
 brious sense. As Mr. Mill has used the adjective ' Experiential' as unexceptionally conveying the 
 meaning for which a word is sought (Article on Comte, in Westminster Review, April, 1865), perhaps 
 the substantive Experientialism, though crude to the ear, might be brought into use." 
 
 (1) Recent British Philosophy, pp. 34, 40. 
 
Ch. IV.] 
 
 SUBDIVISIONS OF EEALISM. 
 
 257 
 
 Ground as contrasted with the Superior Cosmical Strata. But, 
 this same Ground reappears distributwely as the Mineral, Vege- 
 table, and Animal^Krtigdoms. In this regard it is Regnol- 
 ogy, a lower division of Concretology, than Classiology, 
 entire. Regnology then corresponds to 1. Materialism, 
 which re-echoes to The Mineral World in the Scientific Do- 
 main, as the Ground or Gross Solid Substratum of Conception ; 
 2. Natural Realism, allied with The Dialectical Cosmological 
 Conception, or Natural Dualism (Tab. 21, t. 358). This echoes 
 to the Tree and the Vegetable Woeld ; growing upward to 
 the Light, the Spiritual Tendency, and downward, by its roots, 
 to the Earth, the Material Tendency or Half of the Conception. 
 
 which the Organism [us] reports to us as 
 hung in Space, and voyaging through 
 Time. Philosophers may make a study 
 of that; and such a study would be 
 Cosmology. But, beyond this whole 
 phenomenal Universe or Cosmos, which 
 has the Mind of Man in its midst, it has 
 been the passion of Philosophy to assert 
 or speculate a Transcendent Universe, or 
 Empyrean of Tilings in themselves, of Es- 
 sential Causes, of Absolute or Noumenal, 
 as distinct from Phenomenal Existence. 
 "What enspheres the Cosmos, what sup- 
 ports it, of what absolute reality under- 
 neath and beyond itself is it significant, 
 of what Absolute Meaning is it the ex- 
 pression, the allegory, the poem ? 
 
 10. " May not the entire Phenomenal 
 Cosmos, hung in Space, and voyaging 
 through Time, be but an illusion — and 
 this, whether we consider it to be, with- 
 in itself, a play of Matter alone, or of 
 Spirit alone, or of both Matter and Spirit ? 
 If we feel that it is not, on what warrant 
 do we so feel ? In what tissues of facts 
 and events, material or moral, in this 
 Phenomenal Space-and-Time World shall 
 we trace the likeliest filaments of that 
 golden cord by which we then suppose 
 it attached to a World not of Space and 
 
 Time; and how shall we, denizens of 
 Space and Time, succeed in throwing the 
 end of the cord beyond our Space-and- 
 Time World's limits ? Is the Cosmos a 
 bubble? Then, what breath has blown 
 it, and into what Empyrean will it re- 
 melt when the separating film bursts ? 
 Asking these questions in all varieties of 
 forms, Philosophy has debated the possi- 
 bility of an Ontology, or Science of 
 Tilings in themselves, in addition to 
 Psychology and Cosmology. These two 
 are sciences of the Phenomenal [The 
 Relative], but that would be a Science 
 of The Absolute. It would be the high- 
 est [the lowest] Metaphysic of All ; and 
 indeed, in one sense, the only science 
 properly answering to that name. It 
 would be the Science of The Super- 
 natural. Can there be such a science ? 
 A question this which seems to break 
 itself into two — Is there a Supernatural ? 
 and, Can the Supernatural be known? 
 It is the differences that have shown 
 themselves among philosophers in their 
 answers, expressed or implied, to these 
 questions, that I have in view under the 
 name of their differences in respect to 
 Ontological Faith." (1). (t. 346). 
 
 (1) Recent British Philco^hy. Mnpson, rn. TO-TO, 
 
253 CONSTRUCTIVE AST) PURE IDEALISM. [Ch. IV. 
 
 3. Yital Realism or Trinal Realism, wliicli considers 
 Matter and Mind as equally void factors of the Cosmos apart 
 from a third which is the Observing Eq# #p the Me. This is 
 the Cosmical conception of Ferrier jast noticed (t. 358; 
 Table 20, t. 355). The following Table completes this view : 
 
 T^ZBHiE S3. 
 
 (Philosophical) Realism (1.0) 3) 1. (Echosophecal) Begnology (30 1* 
 
 3. Vital Realism (1 . 0) 3) 1) 3 rd . Aptqlalogy (3 . ) 1) 3 rd . 
 
 2. Natural Realism (Dual) (1 . 0) 3) 1) 2 nd . Vegetalogy (3 .) 1) 2 ad . 
 1. Materialism (1 . 0) 3) 1) 1 st . Mineralogy (3 . ) 1) 1 st . 
 
 360. Constructive Idealism ( 1.0 ) 3) 2 echoes to Meteor- 
 ology, which repeats Vegetalogy as (3.) 2) 2 nd , must repeat 
 (3.) 1) 2 nd . The " vicarious assurances, representations, or 
 nuntii of real unknown objects," (a. 4, t. 366) intervening be- 
 tween the Real Outer and Lower "World and the Interior and 
 Higher Mind of the Observer, echo, in the Domain of Philo- 
 sophy, to the Region of Mid-air, between Earth and Heaven, 
 and to the " Signs and wonders," of which that region is the 
 arena of display ; and hence to Meteors and their attendant 
 Phenomena, the Subject-matter of the Science of The Weather, 
 in the External or Objective Domain. 
 
 361. Pure Idealism echoes, in this sense, to Uranology. It 
 is the Universe looked down upon from the heights of Heaven. 
 It is the World of Matter projected from the World of Mind ; 
 the World of Matter as a World of TJltimates or outward Re- 
 sults, or Effects, from a Spiritual Subjective World, which is 
 a World of Causes. This Spiritual World is predominantly 
 Heaven, and Pivotally or Centrally vithin Heaven, and yet, 
 in a sense, himself 'the whole of Heaven, is the Lord God, from 
 whom, therefore, all things are. Such is, at least, the Cosmo- 
 logical Conception of Swedenborg, the most elaborate by far 
 of the Pure Idealists. The Material World, he adds, repeats 
 
C- T ~] THE SELF-CONSCIOUS EGO. 259 
 
 or corresponds to the Spiritual World as an Effect to its Cause. 
 Tulk, following out more logically, and somewhat less mys- 
 tically, the Principle of Swedenborg, affirms very intelligibly 
 the Unity of Law, hence resulting, .between the two Worlds, 
 and by consequence, throughout the Universe. This is also 
 meant by " The Universal Unity" of Fourier. 
 
 362. But Consciousness or The Conscious Ego, says 
 Ferrier, is TJie Man, triumphing over both Matter and Mind. 
 This is virtually ascending from the Heaven of Mind above the 
 Earth of Matter and the Meteoric region of " Representations" 
 between them, to the God within the Heaven. Ferrier makes, 
 indeed, of this Individual Consciousness, a real God, first 
 Self -Creative, and then Governing over the Natural Manifesta- 
 tions of Mind, as well as over the Outward World of Matter. 
 The striking and pregnant position of this earnest and astute 
 philosopher, upon this point, is well put in the following 
 extract ; (Read, for Consciousness, Self-Consciousness) : 
 
 363. " It is here objected that unless these states of mind 
 existed, Consciousness would never come into operation, and 
 that, therefore, it falls to be considered as dependent upon 
 them \ In this objection the premises are perfectly true, but 
 the inference is altogether false. It is true that man's Con- 
 sciousness would not develop itself, unless certain varieties of 
 sensation, reason, etc., became manifest within him ; but it 
 does not by any means follow from this that Consciousness is 
 the natural sequent or harmonious accompaniment of these. 
 The fact is, that Consciousness does not come into operation in 
 consequence of these states, but in spite of them ; it does not 
 come into play to increase and foster these states, but only 
 actively to suspend, control, or put a stop to them. 
 
 364. "This, then, is the reason why Consciousness cannot 
 develop itself without their previous manifestation; viz., 
 because, unless they existed, there would be nothing for it to 
 combat, to weaken, or to destroy. Its occupation or office 
 would be gone. There would be nothing for it to exert itself 
 
260 HEKRY JAMES 0^ SWEDESTBOBG. [Cn. IV. 
 
 against. Its antagonistic force, not having been given, there 
 would be no occasion for its existence. This force (the power 
 existing at what we call the mental pole), does not create Con- 
 sciousness, but as soon as this force comes into play, Con- 
 sciousness creates itself, and, by creating itself, suspends or 
 diminishes the energy existing at that pole. This fact, show- 
 ing that Consciousness is in nothing passive, but is ab origine 
 essentially active, places us upon the strongest position, which, 
 as philosophers fighting for human freedom, we can possibly 
 occupy ; and, it is only by the maintenance of this position 
 that marts liberty can ever be philosophically vindicated and 
 made good. In truth, possessing this fact, we hold in our 
 hands the profoundest truth in all Psychology, the most awful 
 and sublime truth connected with the nature of man." (1). 
 
 365. But now comes James, also expounding Swedenborg, 
 and avers that the only Absolute Conscious Ego is God ; that 
 the merely Individual Human Consciousness is not in any 
 sense original ; that it is purely phenomenal and derived; 
 that it is created by The Absolute, or emanates from God, 
 and is, in itself, absolutely Nothing. It is made to appear to 
 itself as Something; as, indeed, self-existent and free in a 
 sense which founds a moral responsibility, but that in very 
 truth God is " All in All." He gives a seeming Self-hood to 
 the creature, where, in fact, a real Self-hood is impossible. 
 Time and Space are the constitutional conditions of this Indi- 
 vidual and Dramatic Consciousness, but have no existence for 
 the Absolute Consciousness. (2). This is the acme of Pure 
 Idealism, and here we must stop for the present. This is the 
 highest domain of Speculology, and may occupy our attention 
 most specially, at some other time. 
 
 366. An excellent condensed account of these several varie- 
 ties of the Cosmical Conception of Philosophers (Table 22, 
 
 (1) Ferrier's Greek Philosophy and Remains, Vol. II., p. 79. 
 
 (2) Substance and Shadow, passim, and other Works, by Henry James. 
 
Cn. IV.J 
 
 THE POSITA-NEGATIVE DIFFERENCE. 
 
 2G1 
 
 t 358, and Table 23, t. 359), except Vital Realism, is given by 
 Masson, as erritomized and arranged by him from Sir William 
 Hamilton. With these he includes Nihilism, and Pantheism 
 or Absolute Identity, to which we will in the next place give 
 our attention. This account of these (six) Cosmological Con- 
 ceptions by this writer I have extracted and thrown into the 
 Annotation, to which for further elucidation the reader is re- 
 ferred, a. 1-7. 
 
 367. We arrive now at a very important point in this investi- 
 gation. It will have been observed that all the Clefs denoting 
 the Distribution of Philosophy (INaturo-Metaphysic) have 
 always, prefixed to them, the Pre-clef (1.0), while, in respect 
 to Echosophy, (Science), the (1.2), which answers in a general 
 sense to the (1.0), breaks up into its own constituents, as 
 (1.), (2.), (3.), for the first subdivisions, and that hence the 
 (1.2) is not requisite as a prefix to them. All of this has 
 a deep significance. The Sub-clefs under (1.0), as (1.0) 1 st , 
 for instance, correspond, with the Lowest basis of Echo- 
 sophic Distribution; but Metaphysical Analysis sinks the 
 Shaft of Investigation to a lower level than any which is dis- 
 tinctively known in Objective Science; ( — although instinct- 
 
 Annotation t. 366. 1. "There is 
 the system of Nihilism, or, as it may be 
 better called, Non-Substantialism. Ac- 
 cording to this system, the Phenomenal 
 Cosmos, 'whether regarded as consisting 
 of two parallel successions of phenomena 
 (Mind and Matter), or of only one (Mind 
 or Matter), resolves itself, on analysis, 
 into an absolute Nothingness, — mere 
 appearances with no credible substratum 
 of Reality ; a play of phantasms in a 
 void. If there have been no positive or 
 dogmatic Nihilists, yet both Hume for 
 one purpose, and Fi elite for another, have 
 propounded Nihilism as the ultimate 
 issue of all reasoning that does not start 
 with some a priori postulate. 
 
 2. "There is the System of Material- 
 ism, or Materialistic Realism. According 
 to this system, a certain sum-total of real 
 existence is assumed as underlying the 
 conscious succession of ideas, but the 
 seeming dualism or co-ordinate independ- 
 ence of two worlds, one of Mind, and the 
 other of Matter, is got rid of by suppos- 
 ing Matter to be the primordial unity, 
 and Mind to be, or to have been, educed 
 from it. There have been avowed Ma- 
 terialists among Philosophers, of whom 
 Hobbes is an early English example. 
 But many have been called Materialists, 
 who have really not been such ; ndr, if 
 we consider the contradictory varieties 
 of thought which may exist within one 
 
NIHILISM AND ABSOLUTE IDENTITY. 
 
 [Ch. IV. 
 
 ively there is an echo from this deeper deep, within the Scien- 
 tific Domain) ; and it is into this lower department of the sub- 
 ject, that we are now to reenter, for we were already there 
 when we previously discriminated the Primitive Something 
 from the Primitive Nothing, (t. 115). 
 
 368. We re-enter this domain, now, by analyzing the Meta- 
 physical Pre-clef (1.0), or, in Logical Order (0.1), into the 
 Parts of its own Constitution. The zero (0.) denotes the In- 
 determinate Nothing, whence (~) maybe chosen as the Clef 
 for that one of the two Additional Cosmological Conceptions, 
 which is known as Nihilism (a. 1, t. 366), from the Latin Nihil 
 or Nil, Nothing. The Clef (~)1, will then denote the remaining 
 and exactly opposite one, called Pantheism, or, more strictly, 
 Absolute Identity (a. 7, t 366). It is of these two concep- 
 tions that Masson says, when introducing them : " That they 
 bring considerations into the classification, he thinks, which 
 are not exclusively Cosmological" We shall see presently 
 how this is so. 
 
 369. Of these two Exceptional Cosmological Conceptions, 
 this writer elsewhere gives us the following explicit account. 
 
 apparent drift of speculation, ought the 
 name, while odium attaches to it, ever 
 to be applied to any one without his own 
 permission. 
 
 3. " There is the System of Natural 
 Realism, or Natural Dualism. Accord- 
 ing to this system, while Mind or Spirit 
 is regarded as an undoubtedly real es- 
 sence, or substance, or energy of one 
 origin or nature, the extended Material 
 World in the midst of which this Mind 
 or Spirit seems to find itself, and with 
 which it seems to have commerce, is also 
 assumed as a distinct reality, and not as 
 a distinct reality of some highly removed 
 sort, acting upon us illusively through 
 mediate signs and impulses, but as act- 
 ually very much that solid and substan- 
 tial world which we get at through our 
 senses. There have been varieties, how- 
 
 ever, cruder and finer, of this Natural 
 Realism. What do mankind in general 
 believe ? They believe that the material 
 world is exactly and in every respect the 
 world which our senses report to us as 
 external to ourselves. They believe that 
 the rocks, the hills, the trees, the stars, 
 that we all see, are not mere hieroglyph- 
 ics of a something different from them- 
 selves and from us, but are really what 
 is there. That outer vastness of space in 
 which orbs are shining and wheeling is 
 no mere representation or visionary alle- 
 gory of something ; it is the thing itself. 
 This is, and always has been, the popu- 
 lar belief of mankind in general. All 
 mankind may, therefore, be described, 
 generally, as Natural Realists. But, 
 strange to say, Natural Realism has been 
 the system of .but one or two modern 
 
Ch. IV.] HEGELIANISM. 263 
 
 "There has been a drift leftwards, through Materialism or 
 Materialistic Realism, towards Nihilism, or the Conception 
 of an ultimate Nothingness, or, if the expression is preferred, 
 the resolute Non-Conception of any ultimate anything. There 
 has similarly been a drift rightwards, through more and more 
 reiined varieties of Idealism, towards the notion of Absolute 
 Identity, or an eternal real Oneness of Subject and Object, of 
 which all the vast cosmical periodicities from Nebula to Ne- 
 bula, or whatever may be the terms, are to be conceived as 
 living pulsations." (1). 
 
 370. But, as between the Something and the Nothing there 
 arises the idea of Limit, (t. 120). It was here that Hegel fixed 
 his attention, and from this view of the inmost constitution of 
 Being he elaborates still another Cosmical Conception. This 
 is brilliantly introduced and characterized by Masson as fol- 
 lows. Referring to this divergency on the right and left to 
 Nihilism and Absolute Identity, respectively, he says : " Well, 
 was anything more to be done % It seems difficult to conceive 
 that anything remained to be done. One might run back- 
 wards and forwards among the six schemes, (a. 354), returning 
 
 philosophers — among whom Reid is not, with the crude popular belief, call 
 
 named as a type. Nay, more, among- th£ whole apparent external world of 
 
 these philosophers it is not the popular sights, sounds, tastes, touch, and odors, 
 
 form of the belief that is entertained, the real world that would be there 
 
 Mankind in general suppose sweetness, whether man were there or not ; but it 
 
 ohrillness, color, etc., to be qualities in- descries in that apparent world a block 
 
 herently belonging to the objects to or core, if I may so say, which would 
 
 which they are attributed, while the have to be thought of as really existing, 
 
 philosophers who are Natural Realists even if there were swept away all that 
 
 admit that at least these so-called ' sec- consists in our rich physiological inter- 
 
 ondary qualities' of objects have no actions with it. 
 
 proper outness, but are only physiological 4 " There is the system of Constructive 
 
 affections — affections of the organs of Idealism. It may be so called to distin- 
 
 taste, hearing, sight, etc., produced by guish it from the more developed and 
 
 particular objects. Thus the Natural extreme Idealism presently to be spoken 
 
 Realism of philosophers is itself a con- of. According to this system, we do not 
 
 Biderable remove from the Natural Real- perceive the real external world imme. 
 
 ism of the crude popular belief. It does diately, but only mediately — that is, the 
 
 (1) ttecunt British Philosophy, p. 226. 
 
284 
 
 HEGELIANTSM. 
 
 [CH. IV. 
 
 from Nihilism or from Absolute Identity centrewar&s : but, 
 either to leap off Nihilism on the one hand, or to leap off Ab- 
 solute Identity on the other, was a feat apparently beyond all 
 rational gymnastic. Well, but what if the two extremes 
 could be united \ What if a logical bridge could be thrown 
 at once from Mhilism to Absolute Identity, overspanning all 
 the intermediate systems % What if the mind could be hung 
 as a pendulum, necessarily taking the exact arc from Mhilism 
 to Absolute Being in its easy swing, so that one swing of it, 
 one single act of thought, should actually receive, apprehend, 
 nay, repeat and represent, that vast cosmical beat of Period- 
 icity, from Nothing to completed Being, and from completed 
 Being back to Nothing again % 
 
 371. u At such a suggestion we Britons naturally feel un- 
 easy. We would rather not have our minds swung so ! ' For 
 any sake, don't,' we cry ; ' we haven't been accustomed to it, 
 
 objects which we take as the things 
 actually perceived are not the real ob- 
 jects at all. but only vicarious assurances, 
 representatives or nuntii of real unknown 
 objects. The hills, the rocks, the trees, 
 the stars, all the choir of heaven ajjd 
 earth, are not, in any of their qualities, 
 primary, secondary, or whatever we 
 choose to call them, the actual existences 
 out of us, but only the addresses of a 
 ' Something' to our physiology, or educ- 
 tions by our physiology out of a ' Some- 
 thing.' They are all Thoughts or Ideas, 
 with only this peculiarity involved in 
 them, that they will not rest in them- 
 selves, but compel a reference to objects 
 out of self, with which, by some arrange- 
 ment or other, they stand in relation. 
 
 5. " Difficult as this system may be to 
 understand, and violently as it wrenches 
 the popular common sense, it is yet the 
 system into which the great majority 
 of philosophers in all ages and coun. 
 tries hitherto are seen, more or less dis- 
 
 tinctly, to have been carried by their 
 speculations. While the Natural Real- 
 ists among philosophers have been very 
 few, and even these have been Realists 
 in a sense unintelligible to the popular 
 mind, quite a host of philosophers have 
 been Constructive Idealists. These might 
 be farther subdivided according to parti- 
 cular variations in the form of their 
 Idealism. Thus, there have been many 
 Constructive Idealists who have regarded 
 the objects rising to the mind in exter- 
 nal perception, and taken to be repre- 
 sentative of real unknown objects, as 
 something more than modifications of 
 the mind itself — as having their origin 
 without. Among these have been 
 reckoned Malebranche, Berkeley, Clarke, 
 Sir Isaac Newton, Tucker, and possibly 
 Locke. But there have been other Con- 
 structive Idealists, who have supposed 
 the objects rising in the mind in exter- 
 nal perception to be only modifications 
 of the mind itself, but yet, by some 
 
Ch. IV.] 
 
 HEGELIANISM. 
 
 265 
 
 Absolute Oneness, if you please, or Nihilism, if you please ; 
 we should not so much mind which ; but who can live on a 
 shuttle between them V Yet this is precisely what he whom 
 his admirers regard as the last of the world' s great metaphysi- 
 cians, tells us we must do, and, indeed, are doing every mo- 
 ment, whether we know it or not. And who is .he ? Hegel, 
 the terrible Hegel, the brain-benumbing Hegel — on scraps of 
 whose doctrines modern Germany is said to have been living 
 for forty years, but whose entire system no German soul, even, 
 is believed to have yet fathomed or got round ; who himself 
 said, after his system had been before the world for a sufficient 
 time, and hundreds had been doing their best with it, ' There 
 is only one man living that understands me, and he doesn't.' 
 What Hegel gave to the world, as principally wanted, and as 
 the foundation for all else, was a new Logic, or Science of the 
 
 arrangement, vicarious of real unknown 
 objects, and intimating their existence. 
 Among such have been reckoned Des- 
 cartes, Leibnitz, Condillac, Kant, and 
 most Platonists. The general name 
 'Idealists,' it will be seen, properly 
 enough includes both the classes as dis- 
 tinct from the Natural Realists, inasmuch 
 as both classes hold that what the mind 
 is directly cognizant of in external per- 
 ception is only ideas. But, inasmuch as 
 these ideas are held by both classes, 
 though under divers hypotheses, to refer 
 to real existences beyond themselves, 
 and distinct from the perceiving mind, 
 the thinkers in question may also prop- 
 erly enough be called Realists or Dual- 
 ists, though not 'Natural' Realists or 
 Dualists. They occupy a midway place 
 between the Natural Realists and- the 
 Philosophers next to be mentioned. 
 
 6. " There is the system of Pure Ideal- 
 ism, which abolishes Matter as a distinct 
 or independent existence in any sense, 
 
 and resolves it completely into Mind. 
 Though this system is named in the 
 scheme, for the sake of symmetry, and 
 as the exact antithesis to Materialism, it 
 is difficult to cite representatives that 
 could be certainly discriminated from 
 the merely Constructive Idealists just 
 mentioned on the one hand, and from 
 the School of Philosophers next follow- 
 ing on the other. Fichte is, perhaps, the 
 purest example. [Swedenborg, Tulk]. 
 
 7. " There is the system of Absolute 
 Identity. According to this system, 
 Mind and Matter are phenomenal modi- 
 fications of one common Substance. The 
 whole Cosmos, both of Matter and of 
 Mind, is referred to a one Absolute En- 
 tity, of which it is to be conceived as 
 but the function, activity, manifestation, 
 or forth-rushing. This system, it will 
 be noted, is at the opposite extreme from 
 Nihilism. It is the system of Spinoza, 
 and also, though with a difference, of 
 Schelling. (1). 
 
 25 
 
 (1) Recent British Philosophy, pp. 61-87. 
 
266 HEGELIA3TSM. [Ch. IV. 
 
 necessary laws of Thought ; and in this Logic the foundation- 
 principle was the identity, the inseparability , in thought, of the 
 idea of Being and the idea of Nothing. The most abstract 
 thought of man, that in which he ends by the most intense 
 effort of reason, is the idea of pure Being ; and in every way, 
 this idea is the same as the idea of pure Nothing ; and each 
 merges into the other necessarily ; and both are forms of one 
 combining idea, the idea of Becoming, (a. 31, t 204 ; t. 385). 
 And tills alternation between the idea of Nothing and the idea 
 of Being, through the idea of Becoming, is the law of every 
 thought that man thinks or can think. Every thought is a 
 poise, a beat, a pulsation, between the two contradictions, 
 comprising them both in one organic act as inseparable, 
 though distinguishable. And this law of Thought is also the 
 law of Being ; and Logic, which is the science of Thought, is 
 also the science of Being. Logic and Metaphysic are iden- 
 tical. What takes place in every thought, also takes place in 
 every fact. ' Nowhere in Heaven or in Earth is there anything 
 that contains not both these — Being and Nothing. ' And, 
 on the largest scale, with respect even to the vast cosmical 
 periodicity itself, the entire rounded object of the cosmological 
 conception, the same, according to Hegel, if I understand him, 
 is the desired explanation. The Universe is a thought, a beat, 
 a pulse, of the Absolute Mind. The apprehension of the 
 logical law of this thought constitutes our Metaphysic, and 
 again this Metaphysic re-appears as the Logic of our own 
 minds, and of each of their minutest acts. In the minutest 
 act of our minds is the same Secret — Logical, Physical, 
 Metaphysical — as in the entire Universe ! 
 
 372. " Of course, we by no means see the Complete Hegel in 
 this speculation, even if it has been rightly stated. It is only 
 the most abstract form of that one special principle, the leaven 
 of which threw German Philosophy, as received by Hegel from 
 Kant, through Fichte and Scheliing, into a new universal fer- 
 ment. Hegel had his philosophy of Nature, his philosophy of 
 
Ch. IV.] THE ABSOLUTE DIALECTIC. 267 
 
 History, his philosophy of Art, his Politics, etc., in addition to 
 his Logic, but declared to be in consistence with it. He had 
 also his Theology, winch he discriminated from the Pantheism 
 of the mere Identity- System as it had remained in Schelling's 
 hands. By the new Hegelian law of the pendulum-movement 
 of the mind between Nothing and Being, it was not Pantheism, 
 but a theology much more at one with the common theology, 
 that was necessitated. And, in point of fact, most of the recent 
 religious developments of Germany, orthodox and heterodox, 
 Catholic and Protestant, Straussian and Anti-Straussian, refer 
 themselves to Hegelianism. A tincture of Hegel has also ap- 
 peared, with various effects, in the most recent speculative lite- 
 rature of France. It is, I think, a later influence in the French 
 mind than that of Cousin, or that of Comte. I trace it in the 
 writings of Proudhon, if not in those of Renan." (1). Mr. Mas- 
 son concludes by a notice of a recent work in England, by Mr. 
 James Hutchinson Sterling, entitled: The Secret of Hegel; 
 being the Hegelian System in its Origin, Principle, Form, 
 and Matter. 
 
 373. For this Cosmological Conception of Hegel, planted on 
 the Limit and the Interlocking between Mhilism (Nothing) 
 and Absolute Identity (the Pure Something, or the Absolute 
 One, or 1 = All), the Special Universological Clef 1 = may 
 be adopted ; (or in the Logical Order = 1). His own precise 
 formula for this basic idea of his system is, as we have seen, 
 the precise equivalent of this, namely Something = Nothing, 
 (t. 120). As a technicality this Conception may be denomi- 
 nated The Absolute Dialectic. The first Subdivisions of 
 Hegel's System of Philosophy arising out of this conception 
 are then indicated as follows. The further Subdivisions the 
 student can readily extend at his leisure. (2). 
 
 (1) Recent British Philosophy, pp. 227-230. 
 
 (2) Consult Morrell's History of Philosophy for a well-digested and extensive Tabulation of Hegel's 
 Distribution of the Sciences. 
 
268 "THESIS," "ANTITHESIS," AND "SYNTHESIS." [Ch. IV. 
 
 TABLE 24. 
 
 Mind (1 = ) 3 — ( = Man). ) 
 
 [t. 10, 11. 
 
 Logic (1 = ) 2 — ( = Science). ) 
 
 Natuke (1 =0)1. 
 
 374. Through the Vibratory character of the Limitary Con- 
 ception, that of Hegel's Equation "between the Something and 
 the Nothing, we are carried over into a double connection 
 with Domains beyond the Sphere of Naturo-Metaphysic, which 
 we have now been engaged in investigating since the introduc- 
 tion of Table 18 (t. 347). We are first led into connection with 
 the Second branch of Cosmical Conception, The Dialectical 
 (1.0)2, Table 22, (t. 358). It was the Elaborate or Ornate 
 (1 . 0) 3, which we have been considering. We are, in the next 
 place, led into connection with Sciento-Philosophy having 
 the Clef 1.1, and also having an Antithetical and Dialectic 
 character of its oion sort. Let us, for the present, consider 
 The Dialectical Form oe the Cosmical Conception 
 (Tab. 22, t. 358) ; and first let us determine, more precisely, 
 the meaning of the term Dialectical. 
 
 375. We recur to 1 ; in the sense in which, in accordance 
 with what has been said (t. 115), this Clef denotes the Primi- 
 tive Something and Nothing (The Positive and Negative Prin- 
 ciples of Being). Hence it relates to the Dialectic — the 
 change from side to side, the walk or waddle — of Development, 
 throughout the entire Universe. 
 
 376. The portion of the basis of the Doctrine of Hegel which 
 he derived from Fichte consisted of the doctrine called Thesis, 
 Antithesis and Synthesis. These, applied to the Some- 
 thing, the Nothing, and Existence thence derived, are as 
 follows : The Something is Thesis, from the Greek tithemi, 
 I put ; that which is first put or laid down ; that, at least, to 
 which the attention is primarily directed. The Nothing is 
 then the Anti-tliesis (anti, opposite, counter, over- 
 
CiL IV.] INTERCHANGE OF "THESIS" AND "ANTITHESIS." 269 
 
 against) ; that which is contrasted with the Thesis, and which 
 counterparts, while it opposes it. The Synthesis (syn or sun, 
 together, with,) is then the Composity or united resultant 
 of the former two, — the Thesis and the Antithesis. This is 
 given as the Norm or Pattern of the Constitution of Being 
 -universally, as also of the Order of Development. 
 
 377. There is in this doctrine a crude and limited apprehen- 
 sion of the riper doctrine of Unism, Duism, and Trinism 
 (t. 126) ; but disconnected with the Orderly Series of Number 
 it proved a barren, non-developing idea, interesting as a specu- 
 lation of Philosophy, but virtually useless as a working Prin- 
 ciple of Science. Still, as a branch or special aspect of the 
 Omnipresence of Unism, Duism, and Trinism, it deserves to 
 be clarified, elucidated, defined, and enlarged. 
 
 378. Observe, in the first place, that what is taken as Anti- 
 thesis in any Conjuncture of the Aspects of Being, may, in 
 turn, be treated as Thesis, in which case the previous Thesis 
 assumes the position of Antithesis. This is a shifting merely 
 from the Natural to the Logical Order, — a Terminal Con- 
 version into Opposites, in this respect. For instance, if we 
 take the Globe, or all Globes, (Matter) as the Something, and 
 hence as Thesis, and vacant Space as the Nothing, and hence 
 as Antithesis, we proceed in an order of Thought which makes 
 Matter primitive, and the Containing Space secondary and 
 accessory. Let us represent this conception by the Clef 1 ; 0. 
 But we may proceed in the counter-order. We may well con- 
 ceive and insist that Space, as a place in which to be, must be 
 prior to Matter, as the thing which is within the Space. This 
 is, indeed, the Logical necessity, while in Nature it is true that 
 Space falls into the secondary or more unimportant position. 
 Put for the Logical Order the Inverse Clef ; 1. The mere 
 Negative Realm of Space is the Domain, par excellence, of the 
 Cut-up of Science, especially of Mathematical Thinking. The 
 Two Orders here involve, therefore, by analogy, the whole ques- 
 tion of precedence, as between Nature and Science (t. S ; 11), 
 
270 THET, ANTITHET, SYNTHET. [Ch. IV. 
 
 between Arbitrism and Logicism (a. 6, c. 32, 1. 136; t. 357), and 
 between scores of analogous antithetical pairs of the Aspects or 
 Principles of Being. 
 
 379. Observe, in the next place, that the use here made of 
 these terms, Thesis, Antithesis, and Synthesis, in accordance 
 with the usage of the metaphysicians, is inaccurate and con- 
 fusing. An Additional Discrimination is wanted. They are 
 applied, as terms, to the Aspects treated as Objects of which 
 Existence is composed, — including Existence itself, as com- 
 pleting the scale. For instance, if the Left Side-Half of the 
 Body be taken as Thesis, the Right Side-Half is then the Anti- 
 thesis, and the Wholeness of the Body, as composed of these 
 two, is the Synthesis. But, Antithesis and Synthesis are also 
 used, non-technically, and far more frequently and correctly, 
 for two aspects of the Intervening Relation between the two 
 given Entical Aspects or Objects. The Antithesis between 
 the two Side-Halves of the Body, in this sense, is their Stand- 
 ing-asunder (Polar Antagonism, t. 125 — real or in idea), 
 and their Synthesis is their Recombining or Putting-together 
 subsequently (in seeming) to their Analysis, (which Putting- 
 together, as it is really a perpetual Phenomenon, in regard to 
 the Prime Elements of Being, is The Inexpugnability op 
 Pkime Elements, 1 123). To these expressions I have added 
 Synstasis for the state prior to Analysis. (Tab. 12, t. 211). 
 
 380. Let us reserve, therefore, this trio of Terms — Synstasis, 
 Analysis, Synthesis — for these essential discriminations of 
 the Interior Constitution of the Intervening Relation itself. 
 We require, then, to reconstitute the other Trio, which we are 
 to employ in the meaning of the Metaphysicians, that is to 
 say, for the two Termini, (Ends, or Sides, or Side-Halves,) 
 between which the Relation occurs, —plu s their Totality as a 
 Third term. For these let us say Thet or Thesis for the First 
 ("Thesis"); Antithet for the Second ("Antithesis" — the 
 Opposite End or Side, whether Aspect, Principle, or Object) ; 
 and Synthet for the Third (" Synthesis") — the Resultant 
 
Ch. IV.] 
 
 DIALECTICAL COSMICAL CONCEPTION. 
 
 271 
 
 Composity or Wholeness. The following Diagram will suffi- 
 ciently illustrate these two sets of discrimination, c. 1-3. 
 
 Diagram !N" o . V 
 
 PANTOTHET. 
 
 Pro- /If thet. 
 
 381. It is this which I have denominated The Dialectical 
 Cosmical Conception, and which echoes, in Philosophy, to 
 Absteactology, in Science (Tab. 21, t. 358. It accords with, 
 and repeats, the Natural Dualism, or Natural Realism (1 .0)2, 
 
 Commentary t. 380. 1. I can best illustrate the effort to apply the old 
 philosophical discrimination of this kind within domains of Positive Science, 
 by quoting from Coleridge. His tables are inverted to agree with my plan. I 
 add in brackets my own modification of his terms. 
 
 1. Parts of Speech — Grammar. 
 2. " There are seven parts of speech, and they agree with the five grand and 
 universal divisions into which all things finite, by which I mean to exclude the 
 idea of God, will be found to fall ; that is, as you will often see it stated in my 
 writings, especially in the Aids to Reflection (p. 170, 2nd Ed.). 
 
 Synthesis [Synthet.] 5. 
 Thesis [Thet,] 2. Mesothesis [Mesothet.] 4. Antithesis [-thet.] 3. 
 Prothesis [Prothet.] 1. 
 
272 INTEECHANGE OF VIEW. [Ch. IV. 
 
 of Masson, in the general fact of its bifurcate or dual charac- 
 ter ; hut must not he confounded with it, as that is the Ana- 
 logue of the Vegetable Kingdom or the Tree (t. 359). It is 
 in respect to Dialectic generally that we need to erect into 
 Formulas of Universology the two opposite descriptive ex- 
 pressions 
 Antithetical Reflection, and Balanced Vibkation. 
 
 382. This relation of Antithesis, or of Antithetical Re- 
 flection, as of a man viewing himself in a glass, and of 
 Balance coupled with Movement or Reciprocal Inter- 
 change of the point of view, may occur as between the two 
 Worlds of Matter and Mind ; as between the Conscious Ego, 
 as Subject, and those two Worlds conjointly, as Object ; as 
 between Cause and Effect in a Series or Order of Events, or as 
 between any Couple of Partner-elements or Principles, stand- 
 
 Conceive it thus: 1. Prothesis, the Noun- Verb, or Verb-Substantive, I am 
 which is the previous form, and implies identity of being and act. 2. Thesis, 
 the Noun ; 3. Antithesis, the Verb. Note : — each of these may be converted ; 
 that is, they are only opposed to each other. 4. Mesothesis, the Infinitive 
 Mood, or the indifference of the Verb and the Noun, it being either the one or 
 the other, or both at the same time, in different relations. 5. Synthesis, the 
 Participle, or the Community of the Verb and Noun, — being and acting at once. 
 Now modify the Noun by the Verb, that is, by an act, and you have, 6. The 
 Adnoun or Adjective. Modify the Verb by the Noun, that is by being, and you 
 have, 7. The Adverb. (1). 
 
 2. Theology. 
 3. "In the Trinity there is, 1. Ipseity; 2. Alterity; 3. Community. You 
 may express the Formula thus : 
 
 The Spirit = Synthesis [Synthet.] 
 The Father = Thesis [Thet] The Son = Antithesis [Antithet.] 
 
 God, the Absolute Will or Identity 
 Prothesis" [Prothet. (2). 
 
 I would suggest here, for the better carrying out of his own idea, this altera- 
 tion: The Spirit = Mesothesis, and the Triune Godhead = Synthesis [Meso- 
 thet and Synthet]. All Aspects are Pantothet. See Diagram in the Text. 
 
 (1) Coleridge's Table Talk, Vol. I. p. 64. (2) Ibid., p. 72. 
 
Ch. IV.] BECOMING ; ARISING AND DEPARTING. 273 
 
 ing or moving side-lby-side of each other ; between, in fine, 
 Analysis and Synthesis themselves as Thet and Antithet within 
 the Interior Constitution of a delation, even ; and, hence, 
 especially, between the primitive Something and Nothing as 
 constituents of the very conception of Being. 
 
 383. The mere Static Conception of the Oppositeness of these 
 two factors, the Something and the Nothing, is expressed by 
 the Hegelian Equation between them. This is the basis. But 
 it is when the idea of Vibratory Movement is added that the 
 meaning embraced in the term Dialectic is completed. The 
 two conceptions are, therefore, naturally affiliated, and both 
 are centered in the Hegelian Philosophy. Both are themselves 
 centered, in turn, upon the Idea of the Limit between Thet 
 and Antithet ; and the Positive consideration of Limits founds 
 the Abstract Sciences, or the Abstractology of Echosophy. 
 This, therefore, is the nearest approximation of Naturo-Meta- 
 physic to the Objective Sciences of Logic and the Mathematics. 
 (Tab. 14, t. 247). 
 
 384. When the Antithesis and Balanced Vibration are be- 
 tween that which precedes and that which follows, in Time or 
 Succession, as between Cause and Effect, for example, we 
 have the Philosophy of The Becoming (a. 31, t. 204). This, 
 " if it be a transition from Nothing to Being, we call an 
 Arising, or, in the reverse case, we call it a Departing. The 
 still and simple Precipitate of this process of Arising and De- 
 parting, is Existence" (Ger. Daseyn). (1). 
 
 385. This Becoming is the Analogue, in Philosophy of 
 Logic in Science— meaning Catalogic, the Logic of Sequences, 
 Co-Sequenciation, or Con-Sequenciation — the Science and Art 
 of Reasoning, (t. 371). 
 
 386. When the Antithesis and Balanced Vibration are be- 
 tween things collateral, or standing side-by-side of each other, 
 we have the Dialectic proper, that of Stationary Being, or of 
 
 (1) Schwegler's History of Philosophy — Article, Hegel, p. 348, Amer. Ed. 
 
274 THE EXISTENTIAL DIALECTIC. [Ch. IV. 
 
 Being at rest in Space. This is the Analogue, in Philosophy, 
 of Analogic, in Science, which is, par excellence, the Science 
 of Col-lateration, or of Co-existences, (c. 4-9, t. 321). 
 
 387. Finally, when the relation of Antithesis and Vibration 
 is that of Seal Existences, or their Numerical Abstracts (the 
 
 Units of Number), as, Correlated in Space — the Groups or 
 Sums of Units (t. 115) — and, in Time — the number of 
 Times or Repetitions in which each group is to be taken — we 
 have another, and compound species of Dialectic, which is 
 the Analogue in Philosophy of the Mathematics in Science. 
 This may be denominated the Existential Dialectic. The 
 following Table exhibits these important relationships of 
 Analogy : 
 
 TA.BLE 25. 
 
 3. Existential Dialectic (1 . 0) 2.) 3. Mathematics (2 .) 3. 
 
 2. Dialectic Proper (1 . 0) 2.) 2. Analogic (2 .) 2. 
 
 1. Philosophy op " The 
 
 Becoming" (1 . 0) 2.) 1. Logic (2.) 1. 
 
 388. The Existential Dialectic then subdivides, to accord 
 with the First Threefold Distribution of Mathematics into 
 1. Aeithmetic ; 2. Geometry ; and 3. Analysis (t 230). 
 These three branches are, 1. The Dialectic of Aggrega- 
 tion and Dispersion, which, in its fundamental aspect, is 
 that of Addition and Subtraction (Ptjnctation) — Aritli- 
 moid. c. 1. 2. The Dialectic of Co-lineation and De- 
 
 Commentary t. 3SS. 1. I have among my manuscripts an elaborate 
 demonstration of the proposition : That the whole of Arithmetic is reducible 
 to the two Processes of Addition (Unismal), and Subtraction (Duismal) ; — 
 Multiplication being a Compound Method of Addition merely, and Division a 
 Compound Method of Subtraction. Perhaps the idea is too obvious, on a mere 
 statement, to require any other demonstration. Recently, I find, at all events, 
 the simple statement to the same effect, in a work entitled " The Living Forces 
 of the Universe," by George Wm. Thompson (of West Virginia). This book 
 is one among the many noteworthy efforts, more or less conscious, recently 
 made towards the Discovery of a real Universology. 
 
Cn. IV.] 
 
 COMPOSITION AND DECOMPOSITION. 
 
 275 
 
 lineation (Lineation or Limitation) — Geometroid. 3. Tin: 
 Dialectic of Composition and Decomposition, the method 
 of investigating which is by Analysis — Analytoid (Puncta- 
 lineation). The following Table makes the corresponding 
 exhibit : 
 
 TABLE 36 
 
 3. Dialectit op Composition and 
 Decomposition (Analytoid). 
 
 2. Dialectic op Co-lineation and 
 De-lesteation (of Leseation or 
 Limitation). 
 
 1. Dialectic op Aggregation and 
 Dispersion (Addition and Sub- 
 traction). 
 
 (1.0)20 3)3. 
 (1.0) 2.) 3) 2. 
 
 (1.0) 2.) 3) 1. 
 
 Analysis. 
 Geometry. 
 
 Arithmetic. 
 
 (2.) 3) 3. 
 (20 3) 2. 
 (2.) 3)1. 
 
 389. The Dialectic op Composition and Decomposition 
 then subdivides into the Analogues of 1. Algebra ; 2. The 
 Differential and Integeal Calculus ; and 3. The Cal- 
 culus of Variations (t. 281). Composition or Synthe- 
 sis has no definite recognition in Mathematics, but only the 
 Critical and Inverse process of Analysis. It is this, there- 
 fore, which must furnish the Analogues in question. The 
 basic or fundamental Analysis of All is that which discrimi- 
 nates The Parts from The Whole (t. 255). This it is which 
 furnishes the Principles now being recognized as fundamental 
 in Science, called Differentiation and Integration — the 
 first related to the Parts, or the Part-like Aspect in the Con- 
 stitution of the Compound or Univariant Whole, and the latter 
 to the Simple Wholeness-aspect as the other and equal Fac- 
 tor of the same Compound Conception, (t. 306). 
 
276 DIALECTIC OF EQUATIONS. [Ch. IV. 
 
 390. More fundamental than the other pole of the difference 
 — between the Differentiation and the Integrisni — is the Ideal 
 Unity which resides in the Equality or Parity between them. 
 This, then, is the essence of Equation ; and the External or 
 Objective Science of Equation is Algebra. The most funda- 
 mental idea of all Science, says Spencer, is that of Equality. 
 Algebra is therefore at the bottom of the Trigrade Scale in the 
 distribution of " Analysis," and the corresponding depart- 
 ment of Philosophy we may denominate The Dialectic of 
 Equations. Next above Algebra is the Express Antithesis 
 of the Differential and the Integral Calculus. To this I will 
 oiDpose, in Philosophy, The Dialectic of Paktxess axd 
 Wholeness, or of Fractionism and Integerism ; which brings 
 us back again to the discussion previously had of the Sub- 
 jective and the Objective Difference (t. 310). Finally, 
 against the Calculus of Yariations stands, in Philosophy, 
 The Dialectic of Statisk axd Motisat, in Space and 
 Time, as involved in Rotation and Rates of Telocity ; in 
 deviation, in other words, from the Simplicity of mere static 
 distribution into the Whole and the Parts. This is the cul- 
 mination of the idea of Antithetical Reflection and Balanced 
 Vibration in Philosophy and in Science, respectively. The 
 Table below makes the corresponding Exhibit : 
 
 TABLE 2 7. 
 
 3. Dialectic of Station and Calculus of Variations. 
 
 Motion. 
 
 2. Dialectic of the Parts Differential and Integral 
 
 and the Whole. Calculus. 
 
 1. Dialectic of Equations Algebra 
 
 (Comparisons of Equality). 
 
 (1.0) 2.) 3) 3) 3. (2.) 3) 3) 3. 
 
 (1.0) 2.) 3) 3) 2. (2.) 3) 3) 2. 
 
 (1.0)20 3)3)1. (2.) 3) 3)1. 
 
Cn. IV.] PASSIONAL ATTRACTION ; SCIENTIFIC PROPAGATION. 277 
 
 301. There is space for a word only concerning the Philo- 
 sophical Analogues of Abstract-Concretology, Clef 1. The 
 Analogue of Chemistry (1) 1, is the Philosophy of Affinity and 
 Attraction, whence Gravitation, but enlarged to the Unification 
 of this Phenomenon from the relation of Atoms in the Consti- 
 tution of Substance or Matter to that of Worlds in Space, 
 (Astronomical), and of Individuals as the Atom- Worlds which 
 constitute Society, (Sociological). There is then, here also, less 
 prominently, a real Dialectic between Attraction and its 
 opposite, which is Repulsion. This last is expressed with 
 great (proximate) uniformity in the Lower Domain of Nature 
 by the conception which we call Heat. Hickok has accord- 
 ingly grandly conducted his whole discussion of Cosmology 
 to its Ultimatum in the Antithesis of Attraction (or Gravita- 
 tion) and Heat. In the Higher Social Domain, by a character- 
 istic Terminal Conversion into Opposites, Heat, as Love 
 or Passion, becomes Attraction ; and Coldness, its Opposite, is 
 Repulsion. The Mutual Complacency, by Organization and 
 Culture, of certain Characters or Natures in each other, has 
 become of late much talked of as " Affinity." It is an idea 
 spoken of lightly, as yet, in the Scientific World, but one, 
 nevertheless, which has immense significance. It is at the 
 basis of Fourier's doctrine of " Passional Attraction," of 
 Powell's " Compatibility of Temperaments and Scientific Pro- 
 pagation of the Race," and of much else that is new and 
 startling in the world. This is properly the Domain of Social 
 Chemistry, a Science heretofore without a name, and which is 
 blindly struggling to get itself constituted as a Science. 
 
 392. Physics, (1)2, is the counterpart of Chemistry, as 
 Aspects are so of Substance. The basis of the Science is 
 Somatology, or the Summing up of the Universal Attributes or 
 Properties of Matter. These are enumerated by Prof. Henry 
 as the following : 1. Extension, 2. Impenetrability (these two 
 necessary to our perception of Matter), 3. Figure, 4. Divisibil- 
 ity, 5. Porosity, 6. Compressibility, 7. Dilatability, 8. Mobil- 
 
278 SOMATOLOGY. [Ch. VI. 
 
 ity, 9. Inertia, 10. Attraction, 11. Bepulsion (8, 9, 10, and 
 11, the Ultimate Properties, according to the Molecular Hypo- 
 thesis), 12. Polarity, 13. Elasticity. (1). The distinct discrimina- 
 tion, as between Chemistry and Physics, that Chemistry is the 
 Science of the Substance, and Physics of the Properties (or 
 " Affections") of Matter, although, by Overlapping, each in- 
 vades the domain of the other, is important, and, I think, new. 
 They have in this respect an analogous relationship, which will 
 be elsewhere pointed out to a part of the Substantive and to 
 the Adjective Grammatical Domains. For Physics I would 
 suggest Symbolology as the Philosophic Counterpart. 
 
 393. Thermotics, or the Specific Science of the Laws of 
 Heat, as Endo-Mechanics, I have elsewhere suggested, as 
 appropriately replacing Spencer's " Mechanics" among the 
 Sub-sciences now in question, (t. 272). This has the Cief 
 (1 .) 3 ; and its Pliilosophical Analogue is the Social Mechan- 
 ics (of Worlds or Men), in so far as these are allied with 
 Chemistry rather than with mere Mathematics. The following 
 
 Table makes the corresponding Exhibit : 
 
 « 
 
 TABLE 28, 
 
 3. Repulsionology (1 . 0) 1) 3. Thermology (1 . ) 3. 
 
 2. Symbolology (1 , 0) 1) 2. Physics (1 . ) 2. 
 
 1. Theory op Attraction (1 . 0) 1) 1. Chemistry (1 . ) 1. 
 
 394. We are prepared now for a restatement, in a more 
 thorough sense, of the Distribution of all the Possible and 
 Actual Cosmical Conceptions of ordinary men and Phi- 
 losophers. These, in an order now reversed, and ascending 
 from below upwards, are exhibited in Tabular Form below. 
 
 (1) Syllabus of a Course of Lectures on Physics, by Prof. Joseph Henry, Secretary of the Smith- 
 sonian Institution — head. Somatology. Annual Report of the Board of Regents, U. S. Senate, Misc. Doc. 
 No. 54, 34th Congress, third Session, 1S56, p. 192. 
 
Ch. IV.] 
 
 THE PSYCHOLOGICAL THEOBY. 
 
 279 
 
 The Analogical Scientific Discriminations are made the basis, 
 and the Philosophical Discriminations are simply annexed. 
 
 TABLE 39. 
 
 f 1 ( = ALL.) STABILIOLOGY. The Firmament of Aggregate Existences = Absolute: 
 
 O . 
 
 P-l <ri 
 
 O JH 
 M 
 
 o 
 
 H 
 
 « > 
 O o 
 
 P 
 
 {^5 
 
 Identity. 
 
 I 1,3, 3. COSMOL- 
 © OGY. Distributive 
 
 Variety of the As- 
 o pects of Being. = 
 ,-r The Proper Cosmo- 
 ^ logical Conceptions. 
 
 II (t. 368). 
 
 a 
 O 
 
 '(3.) STABILIOLOGY, 
 
 (repeated here). 
 
 r3rd. Ueanology = Pure 
 Idealism. 
 
 (2.) ClAS8I0L0GY= The -| 2nd. METEOEOLOGY=Con- 
 
 3. Con- ■{ 
 ceetology 
 
 Elaborate Cosmo- 
 logical Conceptions. 
 (Those of Philos- 
 ophers). 
 
 structive Idealism. 
 
 1st. T£i.LimoLOGY= Real- 
 ism. 
 
 r 3rd. Animalogy = Vital 
 Realism. 
 
 (1.) Regnology, (re- « 
 peats Tellurology). 
 (t. 359). 
 
 2nd. Yegetalogy = Na- 
 tural Realism. 
 
 JLst. Mineralogy = Ma- 
 terialism. 
 
 (3 9 ) Abstbactology = The Dialectical Cosmological Conception, 
 or Popular Natural Dualism. 
 
 '3. Theemology = Repulsionol- 
 ogy. 
 
 (1.) AbSTEAOT - CONCBETOLOGY - 
 
 = The Instinctual Cos- 
 mological Conception. 
 
 2. Physics = Symbolology. 
 
 1. Chemistey = Attractionol- 
 ogy. 
 
 O. NON-STABILIOLOGY. The Firmament reduced to mere Appearances = Nihilism. 
 
 395. With this we conclude the present consideration of the 
 Cosmological Conception, and we pass to the next lower 
 Grand Aspect of Philosophy, which is The Psychological 
 Theory. This answers to the Science of Pneumatology, the 
 next higher Grand Aspect or Elevation of Echosophy ; for, as, 
 in descending into the Cellars of an Edifice, it is the Lowest 
 Vaults which repeat, inversely, the Vaulted Koof above, so, 
 in distributing Philosophy, we descend from depth to depth 
 in answering gradation to the ascent by successive Stories 
 which we make, in passing from the base to the summit of the 
 Temple of the Sciences. The Psychological Theory is then 
 (1.0) 2 nd , as counterparting the (1.2) 2 nd of Echosophy. 
 
280 INTANGIBILITIES AND TANGIBILITIES. [Ch. IV. 
 
 , 396. Soul and Spirit are terms which, if not synonymous, 
 are often confounded. The Greek for Soul is Psyche, from 
 which we have Psychology. The Greek for Spirit is Pneuma, 
 from which we have Pneumatology. Such is the nearness of 
 the relationship between (1 . 0) 2 nd and (1 . 2) 2 nd — the middle 
 regions within Philosophy and Science respectively. 
 
 397. The question of the Origin of Ideas, or of the mode in 
 which Ideas enter the Mind, or of how they primitively exist 
 there, called also the Philosophy or Theory of Perception, has 
 been the chief battle-ground of Philosophy. Sensation 
 stands, in this discussion, opposed to, or contrasted with, the 
 Innate Element of the Mind itself, which perceives Kelation 
 or Law as intervening between the Items or Particulars of Sen- 
 sation. It differences them while yet uniting them, in a new 
 and compound Higher Unity, for which the term Univaeiety 
 is appropriate. Sensation is, therefore, the Substance, and 
 this Innate Element, supplied by the Mind, Perception, as dis- 
 tinguished from Sensation ; is the Fokm of Ideation, or, more 
 properly, of Mentation entire. Is then the Perception wholly 
 derived from the Sensation, which is the Doctrine of Sensa- 
 tionalism ; or is the Sensation an appearance merely, wholly 
 projected from the imaginative and, as it were, creative Mind, 
 which is the Doctrine of Idealism ; or are the Sensation and 
 the Perception (the Feeling and the Knowing) Co-ordinate, 
 although Inseparable Functions of the Mind, which last is the 
 Integralistic Position, towards which all Philosophy is rapidly 
 tending ; — although Integralism finds a place, on its Transcen- 
 dental Side, for each of the other opinions, and so is recon- 
 ciliative of them all. (c. 29-33, 1. 136; a. 1-10, c. 32, 1. 136). 
 
 398. The question is transferred, by our Scientific Analogy, 
 from the Intangibilities of Mentation to the Tangibilities of 
 External Substance and Form. From these it is brought, 
 finally, wholly within the realm of External Form, as fol- 
 lows : Substance is composed of Atoms. Atoms are re-pre- 
 sented abstractly by the Units of Number. Number is hence 
 
Ch. IV.] PERCEPTION AND SENSATION. 281 
 
 the department of the Abstractismns which echoes to, or 
 repeats, Substance, or the Concretismus entire ; while Form, 
 as a department of the Abstractismus contrasted with Num- 
 ber, an opposite department, echoes to, or repeats, the Ab- 
 stractismns itself within the Abstractismus, as it is contrasted 
 with the Concretismns. But, finally, Number is itself again 
 echoed and represented within the domain of Form, by the 
 Punctismus of Form ; the Liniismus representing, on the 
 other hand, Form within Form. 
 
 399. Points (the Punctismus) come therefore to be the Ana- 
 logues of Substance ; and thence by a recursus to Mind, of 
 Sensation also ; and Lines of Form universally, and then of 
 Thought, Ideas, Knowing, or Perception, as contrasted with 
 Sensation. The question at issue is therefore transmuted into 
 this : Are Lines in all Senses derived from Points ; are Points in 
 all Senses derived from Lines ; or is it alike true, Conversely, 
 and by Inherent and Inexpugnable Conjunction in the nature 
 of Being itself, that each is derived from the other in turn, and 
 that both as elements are ever-present in the Constitution of 
 each ; as in respect to the two Sexes in the ordinary process 
 of generation % As Elements of the Conception, but then as 
 pure Abstractions, which are always pure Nothings, having 
 no real Existence, they may be, theoretically, separated — but 
 this is then Pure Transcendentalism, (a. 8, c. 32, 1. 136), 
 
 400. Sensation and the Latin sentire, to feel, are Etymo- 
 logical Cognates of the Gr. Kentron, Eng. Centre (the 7c 
 broken down into s, as in respect to pronunciation it is also, 
 in the English word Centre). Kentron is from Tcenteo, to 
 prick, goad, sting; to make point or points. Sensation 
 is then the aggregate of Pricks, Stings or Stimuli, analogous 
 to Point or Points, which External Nature makes upon the 
 Subject-Mind ; and as this penetration is done by pressing 
 in upon the Mind, Sensation is also called Impression. It is 
 a Preliminary Impregnation of the Mind by Nature, as the 
 Woman impregnates the Man with passion by her feminine 
 
 26 
 
282 LINIATION AJST> PUNCTATION. [Ch. IV. 
 
 Aura. It is not the Analogue of masculine impregnation, 
 which is a subsequent and reflex action, like what the Mind 
 performs upon External Nature ; with prolih'cation thence, 
 namely, the Products of the Culture of the Earth, and Works 
 of Art. 
 
 401. The successive Stimuli of Sensation constitute Ex- 
 perience, whence Sensationalism and Experientialism are 
 Synonymous. Both are related to Materialism, as substan- 
 tially another Synonym. Perception is primarily Discrimina- 
 tion, and discrimination is primarily division or Cut, whence 
 also Line. The Least Element of Fact or Experience is then 
 the Analogue of a Point ; and the Least Element of Discrimi- 
 native Thought is The Analogue of the Least Element of Line. 
 Lineation is to Thought what Punctation is to Sensation, 
 discriminating and then connecting all the least Elements, 
 Atoms, or Points of our Sensation or Experience. 
 
 402. The Point, the Analogue of Fact, Sensation, or Ex- 
 perience, is at the same time Monochrematic or Monospheric, 
 terms subsequently introduced and explained as meaning 
 that which relates to a Single Thing or Object, or to a Single 
 Sphere as contrasted with the Comparison between different 
 Objects and Spheres, (t. 403). 
 
 403. The Line is, on the contrary, Comparatoid, or, by its 
 very Nature, Interventional, or alternately Separative and 
 Connect tonal between Points, Objects, Analogous Spheres, 
 etc. The Antithesis between Monochrematic or Monospheric 
 Science on the one hand, and Comparative Science or Sciences 
 on the other, is hereafter to be a leading and profoundly im- 
 portant distinction, as will be shown more extensively in the 
 " Structural Outline." We are now to have Transcendental 
 Science and Sciences, as we have had heretofore Transcend- 
 ental Philosophy. Hickok has, indeed, already introduced 
 and variously reiterated the term Transcendental in con- 
 nection with Science as such. It will now be readily ap- 
 prehended how this Antithesis echoes, in the Scientific Do- 
 
Ch. IV.] DEATH AND BIETH OF IDEAS AND SOULS. 283 
 
 main, to the distinction in question between Sensationalism 
 and Transcendentalism. 
 
 404. But in a more special and concrete way this distinction 
 also echoes to the leading division between the different Sto- 
 ries, Elevations, or Domains, of the Pnenmatismus. The Tran- 
 sitional Processes of Impregnation, Birth, and Death, find 
 themselves especially intricated with Spiritual Affairs. The 
 Mind and the Entrance of Ideas into the Mind are the Ana- 
 logues and Precise Types of The Spirit- World, and of the 
 Entrance of Souls or Spirits at death into it. Points represent 
 Entities or Individuals, Things, Objects, Persons. In this 
 more special connection they represent Individual Persons. 
 It is certainly not Objects themselves, bodies as such, which 
 enter the Mind in the crisis-action of Sensation, but some film 
 or ghost of the Material Object ; "the vicarious assurances, 
 representations or nuntii of real unknown Objects" (a. 4, t. 336); 
 such at least is the view of the operation held by Cosmothetic 
 Idealists, which, even by the admission of Hamilton who prefers 
 another view, have been the vast majority of all philosophers. 
 The Ileal Object dies then, and is buried as rubbish, at the in- 
 stant when its ghostly essence is transferred to the Mind, and 
 is raised or resurrected in it, as an Idea, — or by Analogy, as 
 a Spirit in the Spirit- World. Swedenborg, looking as it were 
 from " within the Vail," makes the entrance of the Human 
 Individual Spirit, at death, into the Spirit- World, to be " The 
 Resurrection." 
 
 405. The Inferior or Lower and Earthly Career of the Point or 
 Tiling in this Transitory (Experiential) Sublunary or Temporal 
 World, may, it would seem, be repeated in a worse sense, by 
 the Ghost of the Point after entering the world of Ideas, if 
 then it retains still the sensual quality of the outer world in a 
 degree to unfit it for the normal destination of the new abode. 
 Hence it is in that case condemned or damned ; and assigned 
 to the Lowest Range of this Attenuated and Ghostly World. 
 Hence Hell or "The Hells" repeat in that World, The Outer 
 
284 
 
 PURGATORY ; THE WORLD OF SPIEITS. 
 
 [Ch. IV. 
 
 Material World, "The Earth;" and Heaven, or "The Heav- 
 ens," repeat the Higher Interior Ideal World, representatively, 
 within that World. There remains, then, an Intermediate or 
 Trial World "between these two ; a mere Judgment Hall, where 
 the quality of each Spirit is tested, and the determination is 
 made which assigns it to Hell or to Heaven. This is the Pur- 
 gatory of the Roman Catholic Church, sometimes also called 
 Hades, and "The World of Spirits" of Swedenborg (to he 
 carefully distinguished from the larger term "The Spirit- 
 World," which includes the Heavens, the Hells, and the World 
 of Spirits), a. 1-2. 
 
 406. Furthermore, Transcendentalism, as the Supernalism of 
 Ideas, is the Analogue of Heaven : — Coinciding with Space or 
 
 Annotation t. 405. 1. I copy 
 from one of the daily papers, the N. Y. 
 Times (Review of Longfellow's Transla- 
 tion of Dante's Divina Commedia) the fol- 
 lowing judicious discriniinations between 
 these different views of the Intermediate 
 Spiritual World, and other related sub- 
 jects: 
 
 2. "Dahte, adhering always to the 
 dogmas of the Roman Catholic theology, 
 depicts purgatory as a place where, after 
 death, the good are cleansed of the evils 
 which still cling to them, and prepared 
 for admission into heaven. In Sweden- 
 borg's counterpart of this picture, not 
 only are the good thus purified from all 
 that is depraved and false, but the wicked 
 also are purged of whatever good quali- 
 ties and true ideas are still lodged in 
 them. Thus persons of both classes are 
 gradually rendered complete and con- 
 gruous with themselves, the one being 
 prepared for hell as the other are for 
 heaven. According to Dante, the blessed- 
 ness of heaven consists in the immediate 
 intuition of the divine ideas by the indi- 
 vidual spirit, that is to say, in the vision 
 of God himself; but with Swedenborg, 
 heaven is not only the abode of the high- 
 
 est truth and of perpetual progress in its 
 knowledge, but it is also the scene of 
 infinite varieties of art, industry, and 
 beauty, and of social harmonies, felicities, 
 and usefulness, without limit or end. In 
 the theory of Dante, the future life is in 
 some sort but an extension of the pre- 
 sent. The punishments of hell are ma- 
 terial torments ; and there, as well as in 
 heaven, men carry with them forever 
 their present material bodies of flesh and 
 bone, raised at the last judgment and 
 restored to their possessors. In the doc- 
 trine of Swedenborg, on the other haaid, 
 the last judgment is a spiritual event, 
 long since past, and not a future thing to 
 be expected. The material body decays 
 and is never restored ; but each man has 
 a spiritual, incorruptible body of human 
 form like the material, in which his soul 
 lives forever ; while the world beyond 
 the grave is so intrinsically superior to 
 the present world, that its inhabitants, 
 though always spiritually associated with 
 the souls of men on earth, can have no 
 perceptible contact with them, nor any 
 knowledge of the outward occurrences 
 and circumstances by which they are 
 surrounded." 
 
Ch. IV.] ANALOGUES OF HEAVED, HELL, AKD PURGATORY. 285 
 
 the Great Expanse seemingly over our Heads. Experiential- 
 ism (Lat. ex, from, per, through, and ire, to go — going from 
 a beginning tlirougli to an end, as in Time, whence Temporal, 
 Lat. Temp us, Time) is the Analogue of Earth, or the External 
 Sensible and Material World, and then by repetition, within 
 the Spirit- World, of Hell, as the Infernalism or Lower Do- 
 main of Ideas. There 'remains, then, between these two, 
 the Purgatorial World which is mixed. These are in respect 
 to Philosophy, then, (0.1) 2 nd 1 st , Traxscexdextalsim 
 (3.1) 2 nd 3 rd , Sensationalism, and (0.1) 2 nd 2 Dd , Eclecticism. 
 
 407. I would ask pardon of Mr. Mill, or of whosoever else 
 may be taken as the representative Man of Experientialism, 
 for making it the Analogue first of that which is " of the Earth, 
 earthy," and then of that which is infernal ; but really I am 
 not responsible for the fact that my figures bring me out in 
 this way. Perhaps also in the end it may appear that Earth 
 and Hell are somewhat more respectable in the total constitu- 
 tion of things, and Heaven somewhat less so, relatively, than 
 our theologians have taught us to suppose. Indeed, even 
 in their own Scriptures there are intimations that the Old Hea- 
 vens and the Old Earth are not permanent, but that botli are, 
 "in the fullness of time," to be "rolled up as a scroll," and 
 to disappear. (1). Let us see if we can discover in a manner 
 how this may occur. 
 
 408. Heaven again finds its Analogue in The Interiors and 
 Superiors of the Human Body — typically and objectively in 
 the Brain and Head ; Earth and Hell have their Analogous 
 Regions in the Exteriors and Inferiors — typically and object- 
 ively in The Truxk and Limbs. Finally, The Ingestive, 
 Digestive or Discernant Region of the Interior World ; the 
 
 (1) And all the host of Heaven shall be dissolved, and the Heavens shall he rolled together as a 
 scroll ; and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from 
 the fig-tree." Isa. xxxiv. 4. "And the Heaven departed as a scroll when it is rolled together; and 
 every mountain and island were moved out of their places.' 1 Rev. vi. 14. "And I saw a New Heaven 
 and a New Earth ; for the First Heaven and the First Earth were passed away." Rev. xxi. 1. 
 
2S3 THEOLOGICAL AXD PHILOSOPHICAL SUICIDE. [Ch. IV. 
 
 Purgatorial or Purgational Passage-way from the Exterior to 
 the Interior, and from the Superior to the Inferior Domain — 
 "Purgatory" or "The World of Spirits," — has its Analogue 
 in the Alimentary Canal — typically and objectively in the 
 Neck, or, more specifically still, in the Throat or Gullet, the 
 Swallowing-place, which represents the entire Canal. To 
 recapitulate : Heaven is represented by the Head ; Hades, the 
 Immediate Entrance from the External World by the Throat ; 
 and the Lower World, Earth and Hell, by the Trunk of the 
 Body. These Correspondences will be reconsidered and com- 
 pared with those of Swedenborg on a subsequent occasion. 
 The subject occurs here only incidentally. That which is 
 down or beneath is instinctively regarded as base or vile ; as 
 that which is above has the opposite characteristic — a senti- 
 ment subject, however, to certain ulterior reversals which will 
 be indicated elsewhere. 
 
 409. If these analogies be accepted as correct, — and further 
 investigation will tend constantly to confirm them, — then any 
 absolute Separation of Heaven from Hell (or of Transcendental- 
 ism from Experientialism), such as did not leave them still in 
 a constant and vital connection through the Intermediate 
 Region symbolized by the Neck and Throat, has its Analogue 
 in the destructive process of Decapitation, or in its representa- 
 tive, Tlir oat-cutting. This has been, in fact, hitherto, the 
 favorite method of Suicide, both in Theology and Philosophy. 
 Abstraction (drawing asunder) carried to the Absolute, is 
 always Death. A Heaven which is to be the pure, unalloyed 
 abode of Good, without even an Element of Evil, and a Hell 
 as an equally abstracted Absolute and unalloyed abode of 
 Evil with no Good, — no Compensations whatsoever, — are such 
 violent contradictions of all Analogy and sane Reasoning that 
 they end in the destruction of Faith altogether. These are the 
 ideal Heaven and Earth (or Hell) of the Old Order, which, at 
 the Advent of the New Order, will take their flight forever 
 from the Human Imagination. Still, however, as doctrines 
 
Ch. IV.] THE ABSOLTTTO-ABSOLUTE UNREAL. 287 
 
 held in the Past, they have not "been useless conceptions, nor, 
 in their influence in the Future, as Limits or Regulative Forms 
 of Thought, will they cease to have an essential importance. 
 
 410. So in Philosophy, Ferrier has shown triumphantly and 
 conclusively, in his Institutes of Metaphysic, that Sensation 
 and Perception, (Feeling and Knowing), Sense and Thought, 
 are not separate and different classes of Ideas in the Mind, 
 but that they are different Elements or Aspects inherent 
 in every Idea or Mental State whatsoever ; or, if any 
 confirmation of this doctrine were still wanting, it would he 
 found abundantly in the Expositions of Universology, through- 
 out. To separate these factors in even the least item of Menta- 
 tion, would be the same as to separate Unism and Duism, the 
 Wholeness-, and the Partness-aspect of Being absolutely from 
 each other. This is impossible and inconceivable ; since they 
 are, as abundantly proven in this work, the inexpugnably 
 united Aspects, Elements, or Factors of Being as Such, or of 
 the Conception which we necessarily entertain of it. 
 
 411. If now we reflect these Characteristics of Mentation 
 upon the Theological, or rather the Pneumatological Subject, 
 it will appear that a Heaven of Absolute Good, and a Hell of 
 Absolute Evil, are alike impossible ; that neither can these two 
 Elements — Good and Evil — be Absolutely Separated in the 
 Nature of Things ; that the most which can be effected in the 
 Concrete or Real World is in the nature of a mere Prepon- 
 derance, (however extreme or tending towards the Abso- 
 lute), of the Good over the Evil, or of the Evil over the Good ; 
 that in the Abstract only can the Absolido- Absolute Separa- 
 tion occur. This Absolute Abstract is unreal, imaginative, 
 a pure assumption of the Mind, with no corresponding Objec- 
 tive Reality, as addressing itself to the Understanding, (what- 
 soever Faith may still continue to, proclaim). The Heaven 
 and the Hell of this Order must therefore disappear from our 
 intellectual conception of the Actual or Real Constitution of 
 Things. Like all Absolutisms, they are convicted of being, for 
 
288 OPTIMISM AND PESSIMISM. [Cn. IV. 
 
 us, or for beings constituted as we are, or as we can conceive 
 any beings to be constituted, in themselves pure Nothings — 
 wJiile yet they remain iJie legitimate Limits upon our Concep- 
 tions, in the two Opposite Directions. The Angels correspond 
 then to the higher, more refined, and more intellectualized 
 classes of our ideas ; and the Demons of Hell to those which 
 are comparatively sensuous or base. 
 
 412. It results, that the middle region of the Spirit-World 
 between the Limit of Absolute Good and Absolute Evil, 
 above and below, is the whole of what is real, and fills the 
 entire space assigned to the Conception. The World of Spirits 
 of Swedenborg expands, in other words, in a sense, to the 
 dimensions of the Entire Spirit- World. Apart, in still other 
 terms, from the true Intestinal or Purgatorial World, the 
 Analogue of the Alimentary Canal, the whole Interior of the 
 Head and Trunk of the Grand Man, as the whole Rational 
 Universe is called, are likewise Concretoid, or a Mikton of 
 Good and Evil ; that is to say, it embodies, throughout, all 
 Abstract Principles, whether in their ideal Abstractness they 
 are regarded as Evil or Good, the real difference being in the 
 Proportions and Adjustment of Elements. Absolutisms dis- 
 appear upon investigation, on all hands, and vanish into pure 
 Nothings. The two Primitive Elements, reappearing them- 
 selves under new diversities of form, and then in different 
 degrees of admixture, constitute the Actual Totality of Things. 
 Life and Death, Good and Evil, Simplicity and Complexity, 
 are infinitely and everywhere compounded. Optimism and 
 Pessimism must give place, therefore, to that which is Op- 
 timoid and that which is Pessimoid, merely. We are restored, 
 thus, to the freedom of the Intellect, and are authorized to cri- 
 tically investigate the Supernal and the Infernal Spheres, and 
 rigorously to scan the respective pretensions of each. It may, 
 hi the end, be found that there are Occult Elements of Good 
 in the Lowest Hells, and hidden Germs of Evil in the Su- 
 premest Heavens of the Old Order, and that the True "Final 
 
Cn. IV.] ULTIMATE POSTULATE OF UNIVEESOLOGY. 2S9 
 
 Judgment" will make some serious disturbance of tilings 
 long since thought to Ibe definitively settled. Still the fact 
 remains that there are Higher and Lower ; that there are 
 Health and Disease ; that there are Proximate Perfection and 
 Gross Imperfection, in this world and all worlds. The Abso- 
 lute Heaven and Hell disappear only to give place to a Rela- 
 tive Heaven and Hell, more tangible and appreciable. There 
 is at least such difference between the different Stories of the 
 Great World-Cathedral in the World of Souls, as we witness 
 between the different ranks and conditions of life, in the world 
 here. 
 
 413. Hitherto I have treated the birth of Spirits into the 
 Spirit- World as analogous with the birth of Ideas into the 
 Mind, in accordance with the theory of Constructive Idealism, 
 which separates the film or ghost of the External Object from 
 the tody of the Object which at the instant of this birth it 
 leaves to be buried away out of sight, as the bodies of men 
 have fallen away upon their definitive entrance into the- Sub- 
 jective Spiritual Abode. But Sir William Hamilton, among 
 the latest and greatest of the expositors of the doctrine of this 
 subject, abjures this method of construing the process, and 
 discards the separate ghostly stage of the procedure. Presen- 
 tative Knowing, according to him, may very well dispense 
 with this filmy intervention. We may, nay, as he thinks, do 
 have " a direct, immediate, face-to-face Knowledge of Objects 
 in an External World." (Masson). 
 
 414. It is the Ultimate Postulate, the quod erat demon- 
 strandum, of Universology, that wherever any sane mind has 
 seen a truth, there there is a truth ; that the whole Truth is 
 therefore as manifold as the Capacity of Apprehension ; in 
 other words, and in general terms, that every Doctrine, even the 
 most divergent, that has ever seriously been held, covers some 
 Aspect of the Truth ; and that the Final Harmony of Truth 
 will consist in the Recognition, Specific Designation, and 
 Complete Systematic Unification of all these seemingly Con- 
 
290 DEATH PEEHAPS ABKOEMAL. [Cn. IV. 
 
 flirting and Irreconcilable Pliases of Truth. Such is The 
 GtEAnd Reconciliation of All Doctrines which The Phi- 
 losophy of Integealism propounds, c. 1-2. 
 
 415. This doctrine, then, of Real Presentationism in the act 
 of Knowing the External World, held by Reid and Hamilton 
 — what does it signify? The Analogy has held good be- 
 tween Constructive Idealism and what we know or tend to 
 believe of the Separation of the Soul and the Body at death ; 
 as the facts of life and death have existed in the Past. But 
 suppose that, in another age, from now on, for instance, it shall 
 happen that the Spirit- World and the Outer World have so 
 interpenetrated and blended with each other, that, in passing 
 from the one to the other no such violent disruption of the 
 Soul and the Body need actually to occur ; suppose it shall 
 prove as the scientific verity that Death, as it has happened in 
 the past, is abnormal and destined to be abolished ; that the 
 Spirit- world with all its Capacity for at least Proximate Im- 
 mortality is to be let down, so to speak, into and among men, 
 
 Commentary t. 414:. 1. The precise statement of this Principle, so as to 
 guard against all possible cavil, may require to be hedged about by more cau- 
 tious provisos. I have preferred, however, that it should stand here boldly, 
 and that it submit subsequently only to such limitations as it must. The spirit 
 of the statement will hold good, whatever deductions from its literal exactness 
 the microscopic eye of criticism may discover in respect to it. Perhaps these 
 will be more than compensated by the penetrating glances at recondite and ex- 
 ceptional phases of truth caught by diseased or insane minds, which may on 
 single subjects be wiser than the more cautious and commonplace convictions 
 of sanity. 
 
 2. It is easy to criticise an epigrammatic and terse statement of doctrine. Of 
 course, it may be said : Where any one sees a truth, there there is a truth ; but this 
 is the very question at issue : whether what he sees is a truth.. Let us change the 
 expression and affirm that where any one sees a tree, there there is a tree. What 
 is meant obviously is that : The conviction that one sees an object {a truth or a 
 tree) is the strongest presumptive evidence that such an object is there, — sub- 
 ject to only so much occasional exception as imperfect vision or hallucination 
 may induce. When Christ says, " From him that hath not shall be taken away 
 even that which, he hath," nothing can be more absurd than the literal terms 
 of the statement ; but we have no difficulty in understanding it, and we feel 
 that it is more forcibly said than it* the language were more measured. 
 
Ch. IV.] TKAjSTCE-MEDIUMSHIP. 291 
 
 whelming tliem with the same Spiritual Capacities ; suppose, 
 in fine, that Immortality in the Body, or its equivalent, is the 
 normal or God-intended Destiny of the Race : Should we not 
 have in this smelting, as it were, of the two worlds into One, 
 the proper Analogue of Reid and Hamilton's Psychological 
 Doctrine? May not therefore both Doctrines be true and 
 assignable merely to different Epochs or Stages of Develop- 
 ment, in either case f 
 
 416. We have, in the Phenomena of Trance, the image and 
 prophecy of this nearness of the two worlds and of their capa- 
 city to co-exist in the experience of the same individual. The 
 Trance- Subject is therefore a real Medium ; and may not Men 
 and Spirits both become incarnations of the powers and ele- 
 ments of each world in a sense superior to the manifestations 
 of life hitherto put forth in either % c. 1. Is not this the overt 
 signification of what has been Mystery in the past ; the bur- 
 den, perchance, of the Pregnancy of the Womb of Time % Are 
 we not now at the birth, as it were, of this New Order of 
 Life for Humanity % One hundred years ago, speaking with 
 proximate accuracy, by the testimony of Swedenborg, he wit- 
 nessed, in the Spirit- World, the occurrence of a Grand Event 
 which he regarded as " The Final Judgment," prophesied of 
 in the Older Scriptures. From that time there was to be a 
 new influx from that world into this ; the passing away of Old 
 Things and the making of All Things New. Certainly, the In- 
 tervening Century has been in some sense a remarkable fulfil- 
 ment of the Expectations of the Seer. Some twenty years ago 
 
 Commentary t. 410. 1. I do not feel inclined to apologize to the Con- 
 servative and backward-holding portion of the Scientific World for assuming 
 here that Trance and " Mediumship " are real Phenomena, and that in those 
 states new faculties of the subject are brought into action, or ordinary faculties 
 so wrought upon us as to exhibit extraordinary function. If these facts are not 
 established, no amount of evidence can establish any fact, and it does not be- 
 come those, with whom such occurrences have long been a part of their ordi- 
 nary knowledge, to defer to the voluntary or prejudiced ignorance of others. 
 
292 HIGHEE AXD LOWET*, PAETS OF TEE MIXD. [Ch. IV. 
 
 Andrew Jackson Davis -witnessed, in one of Ms interior states, 
 a somewhat similar transaction, a Congress of Representative 
 Spirits in the Spirit- World, and a formal preparation for a more 
 definitive intervention in the affairs of this Outer Sphere. The 
 Outburst of Modern Spiritualism, with its Conversion of Mil- 
 lions, and its influence over all minds, has followed, and is not 
 an ordinary event. 
 
 417. I am thus forced "by the current of investigation to the 
 "borders of some of the most extreme views of Human Destiny, 
 and to a glancing notice, at least, of some of the great Influ- 
 ences and Events with which the age we live in is in labor. 
 A full discussion of these subjects would be premature. A 
 Scientific Exposition is not the occasion for the propounding 
 of a Creed ; while yet all things are so interlocked with all 
 things else, that, from the strictly Scientific point of view, these 
 subjects are now legitimately before us, and demand a some- 
 what further consideration. 
 
 418. The Idea which enters the Mind from without, (analogue 
 of the Individual Spirit entering the Spirit-World), may be 
 more or less cognate with the Superior, that is to say, with the 
 more Attenuated, nature of that world. If it be Matteroid 
 or Experientiod or Temporoid, and so still predominantly 
 related to the External Fact only ; "of the Earth, earthy ;" 
 it is destined to descend into the Inferior Sensuous Portion of 
 the Mind, which is then the Analogue of Hell in the Spirit- 
 World. On the contrary, if the Idea be in its nature Spiritual, 
 such as the Mind has loaned to Matter and reclaims from it ; 
 as Heaven lends superior Souls to earth and soon reclaims 
 them ; it passes upward to its native abode in the Superior 
 Portions of the Mind, analogous with Heaven. Ideas which 
 are still in the process of being sifted, and purged, and as- 
 signed, then correspond with Spirits in " The "World of Spirits," 
 the Vestibule of "The Spirit- World." 
 
 419. But Ferrier has wisely and conclusively shown that 
 every Idea has in it both a Matteroid and a Spiritoid Element. 
 
Ch. IV.] MAN IN LIFE £TILL IN THE SPIKIT-WOELD. 293 
 
 This doctrine is the Analogue of Swedenborg's statement that 
 all the Angels are derived from the Human race ; and also 
 with his other statement that Men, while in this world, are, as 
 to their " Interiors," already in the Spirit- World, — into which, 
 it may Ibe added, the Medium swoons away more or less com- 
 pletely when in trance. So also Swedenborg adds that Spirits 
 in the Spirit- World are at all times consociated and conjoined 
 with men here ; insomuch, in fine, that it is not always pos- 
 sible for us to know our own individual thoughts from such 
 as are interpolated into our minds from that source. We are 
 thus brought back to the intimacy between the two Ele- 
 ments which Conspire in the Constitution of our lives, like that 
 of the two Elements in the Composition of an Idea (Ferrier), 
 and like the face-to-face Conjunction of the Mind within and 
 of Matter without in the act of Perception, according to the 
 Real Presentationists or Natural Realists (Hamilton, for in- 
 stance). The following Table will now exhibit the parallelism 
 of the Philosophic and Scientific Distribution of this region 
 of Being and Knowing : — 
 
 T^BLE 30. 
 
 Philosophic (1 . 0) 2 nd . Echosophic (1 . 2) 2 nd . 
 
 3. Transcendentalism (Pure Ideas). Supernology (The Heavens). 
 
 2. Eclecticism (Discriminative). Interismology (Purgatory). 
 
 1. Sensationalism (Sense, Experience). Infernology (The Hells). 
 
 (1.0) 2 nd ) 3 rd . (1-2) 2 nd ) 3 rd . 
 
 (1.0) 2 nd ) 2 nd . (1.2) 2 nd ) 2 nd . 
 
 (1.0) 2 nd ) 1 st . (l-2)2 nd )l 6t . 
 
 420. Of the Three Swedenborgian Heavens, the First or 
 Lowest is that in which the Sensuous Element, though not pre- 
 dominating in ruinous excess, is still characteristic ; it is 
 therefore Sensuous Harmony The Second is Rational- Spirit- 
 
20-1 SUBJUGATION OF SENSUOUS EXPEEIENCE. [Ch. VI. 
 
 ual ; and tlie Third is the Harmonious admixture of the 
 Sensuous and the Rational- Spiritual, — the ecstatically Divi- 
 nized Domain of High and Pure Sentiment ; Sense, Intelli- 
 gence, and Sentiment, respectively, all in their harmonious 
 and normal development, and harmoniously united, c. 1. 
 
 421. Observe now the Analogies. All of this Display is 
 within the Natural or Primary Course of the Development of 
 Ideas in the Mind, and within the Primary Development of 
 the Spirit- World; namely, the Development of that World such 
 as it has existed in the Past. During this Primary career of 
 Philosophy, Materialistic Conceptions have predominated,' 
 and Transcendentalism has played a Subordinate part, — 
 struggling for recognition merely. But with the Sciento- 
 Philosophic discovery, and the Conclusive demonstration of 
 Universal Laws, A GrPwA]SiD Tekmikal Conversion into 
 Opposites occurs ; a Trenchant and Decisive Revulsion of the 
 Human Mind ; a Planting of Permanent Foundations Above, 
 in the Empyrean of Thought ; and the Subjugation of All 
 Sensuous Experience to the Dominant Sway of a Supremely 
 Transcendental Philosophy, — not to the Exclusion of the Sen- 
 
 Commentary t, 421, 1. Such rather is the Celestial Heaven or Ultimate 
 Harmonious Development of Humanity in its Divinized State as contemplated 
 by the Philosophy of Integralism. It will be shown at various points that the 
 Conceptions of Swedenborg were everywhere limited and, in a sense, crippled, 
 by the omission of the true Logicismological point of view. They abound in 
 the Spirit of Intellectual Truth, without the rigorous exactitude of Science. 
 The Religion of the future will hade its basis in a Pure Rationalism, while sub- 
 suming and revivifying all the Old fervor of Sentiment. The Arcana of Christian- 
 ity, by the Rev. Thomas L. Harris, claims to be an unfolding of the Celestial 
 Sense of the Divine Word, and so to be founded upon, while yet transcend- 
 ing, the Exposition of " the Spiritual Sense of the Word " by Swedenborg. 
 There is in it certainly a superadded Element of Sentimental Ideality, a Celes- 
 tial Element, undoubtedly, but coupled in this work with a positive diminuition 
 of the Intellectual Element, as compared with the writings of Swedenborg; 
 whereas, the True Third Degree or Story in this Scale of Ascension should 
 excel in loth factors of Mentality, and then in the Perfection of the harmony between 
 them. 
 
Cn. IV.J DESCENT OF THE HOLY CITY. 295 
 
 suous Element, Ibut in a Preponderance over it, correspond- 
 ing inversely to the previous preponderance of the Opposite 
 Element. This repeats, in the World's History, what hap- 
 pens in the Individual Mind, when the Mind, as Intellectual 
 Potency, eeflects, {bends back), and eeacts upon the accu- 
 mulation of Sensuous Ideas in the Mind, and brings them 
 into Rational Order. This is the next Process of Thought 
 after and above the Preliminary Sensation. It is truly and 
 really a Passing of Judgment, upon the History of the Past, 
 in the Mind. 
 
 422. This then is as if The Heavens were to reverse tlie icliole 
 direction of their merely Spontaneous energy — by which they 
 were retiring by higher and higher attenuations, away from 
 earth, — and, by reflecting and reacting upon the External 
 World and the Hells, icere to reduce them into Order. Or, if 
 we adopt the form of thought of Ferrier instead, then it is 
 The Centering Self-Consciousness within the Mind, the Ego or 
 Absolute Peesonality, which reacts in this Kingly way upon 
 All within the Mind, — operating, through the Laws of the Pea- 
 son, upon the Material in the Mind contributed by the Senses. 
 
 423. The Analogue of this last Conception is that the Hea- 
 vens act, in the Grand Revulsion here sketched, not of their 
 own Spontaneity, but that The Loed m Heaven, the Central 
 and only Absolute Personality therein, reacts, first upon the 
 Heavens, and then, through them, upon the Outer or "Ulti- 
 mate" Domains beyond. This whole transaction, when com- 
 pleted/would then be literally "the holy City, New Jerusalem, 
 coming down from God, out of Heaven, prepared as a bride 
 adorned for her husband." (1). The Beginning or First Stage 
 of this descent, — the account and meaning of it left somewhat 
 vague and incomplete, — is, apparently, the nature of what 
 Swedenborg claims to have witnessed, in the Spirit- World, as 
 "the Final Judgment." It is also in the recognition of this 
 
 (1) Revelations xxi. : 2. 
 
298 THE EESUEHECTION OF TEGS DEAD. [Cn. IV. 
 
 thought, that lie lias figured as the founder of u The New 
 Church," also called "The Church of the New Jerusalem." 
 The Analogous First Stage of the Analogous Event in re- 
 spect to the Individual Mind is what was adverted to at 
 the commencement of this work as : The reactions of the 
 Hind, first upon the Impressions from tcithout to recast them 
 into the Forms of Thought (t. 8). This First Stage of the 
 Grand Event is, in both cases, however, only transitional, 
 and preparatory for an Ulterior and more manifest Action 
 objectively, or in "Ultimates" themselves. 
 
 424. If then the re-awakening of Men in the Spirit- World 
 after death, is entitled, in a sense, to "be called a Resurrection 
 (t 494 ), how much more trenchantly and decisively so would 
 he the regurgitation of the population of the Spirit- World upon 
 this world, should some event of this kind actually occur! 
 Such an event would come up to the dignity of the traditional 
 Conception of " The Resurrection of the Dead," while it would 
 also revert, as the TJiird to the First, into Harmony with the 
 Primitive Doctrine, as held in the Church, from which the 
 Second or Swedenborgian Conception of the Resurrection is a 
 total departure. Is not the patent uneasiness of the Hadean 
 World at this hour premonitional of some crisis of this kind ? 
 It is the arousing of the place of the dead to the external con- 
 sciousness of the outer world. Like the half- dreaming, half- 
 waking of recent slumber, it is for the moment disturbed and 
 fitful, and filled with incongruities and extravagance of all 
 sorts. It will soon, I doubt not, be clear and beautiful. It is 
 already replete with significant symbolism, and profound in- 
 tuitions, with sweet promises, rich consolations, and enchant- 
 ing ideals. Let narrow scientists and bigoted sectarians, 
 whose fears or prejudices have hindered them from knowing, 
 be modest in judging of the nature or claims of modern 
 Spiritism. " Judge not, that ye be not judged." 
 
 425. So, also, if the Incipient Reaction of the Central Energy 
 in Heaven (called " the Lord") upon the accumulated Spiritual 
 
Cn. IT.] THE FI^AL JUDGMEXT. 297 
 
 Materials in tlie Heavens, preparatory to an Ulterior Reaction 
 and Grand Reconstitution of All Things upon Earth and in 
 the Hells, was entitled to be regarded, in a sense, as "The 
 Final Judgment" (t. 416), or the closing up of an Old Dis- 
 pensation and the commencement of a New One, how much 
 more trenchantly and decisively so is the Complete Scientific 
 Revelation, in the Objective World, of the Positive Laws of 
 Order and Harmony in the Universe of Thought and Being, in 
 accordance with which All Things must now and hereafter be 
 measured and judged, purged and cleansed, reorganized and 
 made new ! 
 
 426. Finally, the Third and Ultimate Drift of the Grand 
 Pneumato-Cosmical Evolution will prove to be the Complete 
 Effusion and Re-Projection of the Forces of the Internal 
 Spiritual World upon the Outer Objective World, and the 
 Blending -tog ether of the two Worlds in the fullness of the 
 Realization of Harmonic Ends ; and, especially, in the 
 Complete Re-Constitution of Human Society in decor dance 
 with the Archetypes conceived in Heaven, This will be, in 
 the Ulterior and Completed Sense, the Coming down of the 
 " Xew Jerusalem from God" out of Heaven. The Wise, and 
 Rich, and Mighty, will gladly assume the function of a Social 
 Providence over the Simple, the Poor, the Feeble Classes. 
 Religion will be a Divine Socialism wisely directed by a True 
 Social Science. War will cease. Poverty, Disease, and Death 
 will be either totally abolished, or greatly mitigated. It is a 
 matter of the measure of our Faith whether we can literally 
 credit with Paul, that: "The Last Enemy that shall be de- 
 stroyed is Death," (1), or with John, that: "There shall be 
 no more curse" (2) or affliction of any sort. It is this Ulterior 
 Reaction of the Higher and, Internal Spiritual Potency upon 
 the Lower and Outer JIaterial Sphere which is the Analogue 
 of the Ulterior Reaction of the Individual Mind upon the 
 
 (1)1 Cor. xv. : 2C. (2) Pwev. xxl : 4 ; xxiL : 3. 
 
 I 
 
298 THEEE STAGES^ OF COSMICAL LIFE. [Ch. IV. 
 
 External World from which it originally derived its im- 
 pressions ; to reproject them, modified, in the actions of the 
 tody, and in the products of these^ as the Means of Use and 
 Beauty, (t. 8). Matter thus comes to its own again, in a new 
 and more intimate marriage with Mind. 
 
 427. There are, then, in addition to all that has "been dis- 
 cussed by the philosophers under the head of Psychological 
 Theory or Conception, two remaining grand modifications of 
 the idea ; corresponding, 1. With the Reaction of the Mind (or 
 of the Central Consciousness within the Mind) upon the ideal 
 materials accumulated within the Mind through the Senses ; 
 and, 2. The Ulterior Reaction of the Whole Mind, concentrated 
 in the Will, upon the Natural World exterior to it, to conquer 
 and "bring it into subjection; to impregnate it, in fine, in the 
 sense which is more specifically the Analogue of the Masculine 
 Act. TJiere are also, as we have seen, two New Drifts of 
 Relation between the Spirit- World and this World, which 
 exactly cokkespokd with these New Stages of the Philosophi- 
 cal view. 
 
 428. The whole of Swedenborg's Pneumatological Distribu- 
 tion, (Heavens, Hells, etc.) falls, therefore, as Subdivisional, 
 within the First or Primitive Stage, in this larger Distribution 
 of the Development and Activities of the Spirit- World, — his 
 Vision of the Final Judgment lapping over merely into the 
 Second Stage, which is Transitional. The larger division into 
 Three Stages or Drifts now in question, being heretofore un- 
 recognized, and therefore, in a sense, as yet exceptional, I 
 shall notate as follows : The portion of the Clef which relates 
 to this larger distribution will be inserted in full parenthesis, 
 and may then be dropped when this view of the subject is not 
 involved, and the harmony of the Notation so restored with 
 that previously given (t. 301). The Primitive State of the 
 Pneumatismus (the Spirit- World) prior to Swedenborg is dis- 
 tinguished thus : (1.2) 2 nd (1 st ) ; the First or Natural Heaven of 
 it, thus : (1.2) 2 nd (1 st ) 1 st , etc. The Intermediate or Transition 
 
Ch. IV.] THE BI-PENoS'ATE TEANSITION. 299 
 
 Period is then (1 . 2) 2 nd (2 nd ) ; and the Third or Ulterior Period, 
 the full Externalization of the Spirit Life and Excellency in 
 the Natural World, is (1.2) 2 nd (3 rd ). This last echoes to the 
 Three Heavens of Swedenborg by Subdivisional Epochs of 
 Harmony in the Social Destiny of Man. These may be regarded 
 as coinciding, in a general sense, with the epochs sketched by 
 Fourier, as, 1. The Dawn of Happiness ; 2. Hakmony ; 
 and, 3. High Harmony, or the Completed Happiness of the 
 Race on earth. 
 
 429. When the Ordinary Cardinal Clefs (1.), (2.), (3.), etc., 
 are introduced after (1.2) 2 nd , they denote the repetition, in the 
 Spirit- World, of the distribution of the Outer World, as indi- 
 cated in the discrimination previously noticed between Pneu- 
 mato-Cosmology and Pneuinato- Anthropology (t. 39) ; thus : 
 (1.2) 2 nd (1.2) 1 st , for Pneumato-Cosmology, etc. 
 
 430. The One Hundred Years immediately preceding the 
 present date (1867), — since the vision of the General Judgment 
 had by Swedenborg till now, — may, I think, be taken as the 
 first half of a bi-pennate (or two-winged) Transitional Period. 
 The Identical Present, the epoch at which this Sciento-Schema- 
 tive Programme of Careers is indited and published, is then 
 the Crisis-Centre or Abstract Mere Line of the Transition 
 (c. 6, t. 345) ; and the Hundred Years now following are to be 
 the Completion or other Wing of the same. The Conception 
 of the next Century as the Grand Arena of Events in the 
 World, and especially in the direction of External Organiza- 
 tion, is beginning to take possession of the leading Minds, and 
 will soon make itself more and more decidedly felt. c. 1-10. 
 
 Commentarif t. 430. 1. In Victor Hugo's eloquent and impressive 
 introduction to the Paris Guide (1867) he draws a vivid picture of a new and 
 wonderful nation which is to arise in the world during the coming century. 
 With this nation the Millennium will not only commence, but will attain an 
 extraordinary degree of development. " It will abhor war, and will find it im- 
 possible to see the difference between ' the purple of the general, and the red of 
 the butcher.' It will regard the slaughter of a Waterloo or a Sadowa with as 
 
300 THE GBEAT CSISIS. [Ch. IV. 
 
 431. Dr. Gumming, the Key. Mr. Shimeall, and numerous 
 other laborious and learned expositors of Prophecy, iix npon 
 the present times, some of them upon this very year, as The 
 Critical Epoch in the World's History. An idea like this is 
 extensively diffused in the Churches. Many leading theo- 
 logians are looking with anxious expectation for the occur- 
 rence of some Great Crisis, the happening of some Supreme 
 
 much, detestation as we now read of the massacre of St. Bartholomew. Instead 
 of devastating wars, we shall then have grand congresses, a federal council of 
 mankind, in which will be settled the disputes that would now occasion an 
 appeal to arms. Justice will everywhere prevail, and peace and innocence will 
 descend, white-robed, from Heaven, to preside over the destinies of the human 
 race. The name of this extraordinary nation will be Europe, and its capital 
 will be Paris !" (1). " It will be called Europe in the twentieth century, and, 
 in the following centuries, still more completely transfigured, it will be called 
 Humanity." (2). It does not matter that this sublime prophecy overlooks 
 America and the rising destiny of the Occident. In far less than a century, it 
 can hardly be doubted that the Western Continent will outrank the Eastern, and 
 be the Acknowledged Head of this New and Progressive Humanity. 
 
 2. In an important sense all Periods are Transition-Periods ; and it is only in 
 degree that certain Epochs are so signalized in particular. If, instead of sup- 
 posing that the next hundred years from this date will be a complete transit to 
 a period of Harmony, we assume that it is to be merely the border of a broader 
 belt of History which, as a ichole, is to be the Transition in question, — a suppo- 
 sition calculated to seem far more probable to most minds ; — if, in other words, 
 instead of One Hundred, we assume One Thousand Years, for this purpose, we 
 have a literal Millennium, (Lat. mitte, A thousand, and annus, A yeah), as the 
 Transition in question, with then its own vestibule of the past Hundred 
 Years. 
 
 3. Many things, under this supposition, come into harmonious relations which 
 have seemed to be very diverse. It is a growing doctrine among students and 
 expositors of the Scriptures, that there have been, and are to be, not one merely, 
 but two at least, and perhaps three Crisis-Events in the World's History which 
 are covered in a mixed way by the several prophecies of the Old and New 
 Testaments which relate to the " Day of Judgment" or the " Final Judgment," 
 the " Kesurrection," and " the Millennium." 
 
 4. The first of these, under this interpretation, connects with the Judging and 
 Condemnation of an Old Dispensation at the period of the Destruction of Jeru- 
 salem, an event which is then held to have been accompanied by a " Second 
 Coming of Christ," which is. therefore, now, in that sense, a long-past event. 
 
 (1) Epitomized by one of the Daily Journals. (2) Paris Guide — Introduction, iv. 
 
CH. IV.] SECOND COMING OF CHKIST. 301 
 
 Event. These are not "Millerites," nor technically " Second 
 Adventists," bnt outside of that faith. They are not, for the 
 most part, mere literalists. The Second Coming of Christ to 
 reign on earth in person may not occur ; but, in the place of it, 
 some Equivalent Change in the Order of All Human Affairs. 
 The End of the World, and the Burning up with Fire, may 
 mean no more than such completion of an Old Dispensation 
 
 This view is held as indispensable to the consistency of some of the express 
 •words of Christ, I have elsewhere (c. 1, t. 186) alluded to it as the doctrine 
 of a branch of the Perfectionists drawn from "The Berean" and other theo- 
 logical works of John H. Noyes. For a similar exposition, from an entirely 
 different source, the reader is referred to a very liberal but strictly " Orthodox " 
 work by Rev. C. L. Hequembourg, entitled, " Plan of the Creation : or, Other 
 Worlds, and who inhabit them." (Boston, 1859). 
 
 5. Both of these writers look also for an event in the present age which will 
 be what Mr. Hequembourg denominates a judgment of the Gentile World and 
 of The Semi-Religions now extant. This he believes is to be followed by The 
 Millennium, as a Transition- Period to that completely regenerated condition of 
 the World which is afterward to be perpetual. At the end of this Transition 
 there will be, for a short period, a renewed Struggle of the Powers of Evil ; and 
 then, in a sense, a Third Judgment, which will complete the Transitional Mil- 
 lennium, and be the definite beginning of the Final Reign of Harmony destined 
 permanently to endure. The peculiarity here is, that the Millennium is con- 
 ceived of, not as the state of Normal Perfection, but as Semi-perfect, or incipient 
 of Harmony merely. If we assign a corresponding Hundred Years to the latter 
 Edge of this Millennial Transition, the Thousand Years is carried up by its 
 marginal Supplements to Twelve Hundred Years from the date of the Interior 
 " Final Judgment " witnessed by Swedenborg ; and 2967, or, proximately, 3000 
 years from the birth of Christ, will witness the (supposed) Complete Expulsion 
 of Evil from the Composition and Administration of Human Affairs. By Uui- 
 versological doctrine, the same Element of Evil will continue in Kind, Subordi- 
 nated only in Degree, or reduced to its Minimum, as we attain the Minimum of 
 Friction in Machinery, (t. 411). 
 
 6. These several divisions of the subject, so far as comprehended by him, Mr. 
 Hequembourg not only finds necessary to harmonize the various Scriptures 
 relating to it— especially in the Words of Christ, in Daniel, and in the Revela- 
 tions—but he is surprised and delighted at the reconciliation so effected also 
 between the different views of the subject which have been held in the Church. 
 "It will be perceived," he says, "that all have erred, in common with our 
 brethren of the Adventists, in conceiving of the Judgment as a single and dis- 
 tant event. The Adventists, it appears, also, have been right, and all the rest 
 of the world wrong, as regards what they call the Pre-Millennial Advent of 
 
302 THE GBAND SOCIAL REORGANIZATION.' [Cn. IV. 
 
 or World-Order, and tlie Advent of a New One, together with 
 the Consuming Criticism and Fierce Destruction of Old Things 
 destined naturally to accompany the change, c. 1. The Pietism 
 of the Past, and the Social Aspirations of the Present, are 
 becoming reconciled and confluent. They will Ibe, from now, 
 more broadly co-operative in the Grand Social Reorganiza- 
 tion. 
 
 Christ, for the Judgment was to occur before the regeneration of the World. 
 It is remarkable in how fragmentary a form this subject has been received in the 
 Church. It must be contemplated also as an interesting fact, that the explana- 
 tion of this subject by the only key which unlocks it — the Saviour's Discourse 
 — should result in showing that all are right, as the Conversion of the World 
 is a great truth also, and that all can unite in a harmonious opinion. The 
 author deems it one of his greatest causes of thankfulness to the Father of 
 Mercies, that a union of so many minds — which might have been regarded as 
 impossible — may be effected by a less fragmentary view of the subject." (1). 
 
 7. But the same drift of enlightened exposition must still go an immense 
 step further forward. It would not be difficult to show, by an extended exposi- 
 tion of views, that the anticipations of Fourier, Comte, Victor Hugo, and the 
 radical reformers generally, including many who rank as infidels and atheists, 
 are, in a broad sense, identical with those of the Christian Church. Changing the 
 dress and shibboleth of Sect, the same ultimate idea underlies the Aspirations 
 of men who stand nominally at doctrinal antipodes from each other. Outside 
 of Christendom, also, a similar Prophecy of a renewal of the Earth and its In- 
 habitants lies hidden in the hearts and religious utterances of the good men of 
 all ages. Interpreters are not, and will not be, wanting to seek the Spirit of these 
 utterances, no matter how uncouth the shell, and to cause the backward nations 
 to resume their march, from the basis of their own Scriptures, only a little behind 
 the Unity of Christendom, to the Common goal of a Regenerated Humanity. 
 I quote the following from a little work entitled, The Strength of Hindooism, 
 or Hindoo Mythology ; by Eli Noyes, late Missionary at Orissa : " The tenth, or 
 Kalthstkee incarnation, (of Bishnoo, or Yishnu, The Preserver, or the Presiding 
 God over Providence or Human Affairs), is to appear with the body of a man, 
 and the head of a horse. He is to be attended by a flying horse, and to hold 
 swords eighteen feet long in each hand, with which he is to destroy all the wiclzed 
 and commence a new era. 
 
 8. " Some Hindoo enthusiasts declare that the English are the Kalunkee incar- 
 nation. Such accuse their brethren of blindness in regard to the Spirit of their 
 Prophecies. I once saw an old religious mendicant get into quite an ecstasy on 
 this subject. Said he, 'I tell you, brethren, you are all in darkness; you look 
 only to the letter, and do not understand the Spirit of prophecy. The veil has 
 
 (1) Plan of the Creation, fcy Eev. C. L. Ilequembourg, p. 285. 
 
Ch. IV.] INDICATIONS OF CHANGE. 303 
 
 432. The meeting of Sovereigns in Paris at this hour, not 
 nnder the banner of War, but of Industry ; the spanning of 
 One Ocean by Telegraph, and the Other by Steam Navigation, 
 belting the earth with vital Communication by this New High- 
 way of Commerce ; the definitive reversal of the currents of 
 intercourse from the Old Eastern to the New Westerly Direc- 
 tion, the significant symbolism of which will be expounded 
 
 been taken from my eyes, and I see that the English are the Kalunkee incarna- 
 tion, — Glory to the Immortal Bishnoo !' " The Grand Universal Reconcilia- 
 tion to he inducted through the Unity of the Sciences, which, while it judges, also 
 mediates, will reach to and embrace, not merely the Churches and Sects within 
 Christendom, but all the Religions and Segments of Humanity outside of and 
 beyond it, — constituting effectively the Social Unity of the Race. 
 
 9. It would seem, in accordance with all views, whenever any definite exposi- 
 tion of the prophecies has been ventured upon, that, if Christ is to reappear 
 ancb reien personally on earth, that event should transpire near to this time. 
 Should it not occur, the Church will be compelled to re-adjust its exegesis, 
 and to accept a less literal interpretation; to substitute an equivalent event for 
 the form of the fulfillment which has been previously cherished in idea. 
 There need be no greater difficulty in this than in previous adjustments 
 which the unfolding of events has enforced, by a rigorous necessity, on the 
 Church. The Old, or Roman Catholic Church can only keep good its record 
 by accepting the New Order as the Logical Continuation of its own History ; 
 and Protestantism means nothing but chaos, unless it be the attainment of some 
 higher ground of Unity through the inverse process of dissent (c. 9, t. 136). 
 But, understood in the light of this New Intellectual Order of Truths, the 
 Old Catholic Church appears as the Centering Stem of Unity in the midst of 
 the foliage and branching of the great Protestant Divergency. The Numerous 
 Sects of Protestantism are then the Leaves, and Twigs, and Branches of the same 
 Tree, striving to ignore the Stem, which i3 alike anxious to be freed from all 
 Connection with them. Christendom is hence a house divided against itself, 
 and in its present state it cannot stand. The New Catholic Church recognizes 
 and combines the two Sides of the Complex Truth : the L'nity and the Variety 
 in Univariety. It extends the scope of its acceptance from the olackened root in the 
 Previous Divergency of Heathenism, to the latest tendrils and Extremities of the Limits 
 in Modern Radimlism, and assumes to carry forward the Culture of the Whole to 
 the fullness of fruitage, through the Reconciliation, or the Mutual Understanding 
 and Acceptance of All. It is in a new sense the " Broad Church," and also the 
 High and the Deep Church, which establishes and defends the Inherent Com- 
 plexity of Truth, and forever excludes the puerile Conception of its Sim- 
 plicity, except as one Note in the Variety, one Phase of the Complexity U 
 The Truth of Idea, and hence of Doctrine, is precisely as many-sided as Truth 
 
304 INDICATIONS OF CHANGE. [Ch. IV. 
 
 elsewhere ; the Completion, in this age, of the toilsome re- 
 searches of Physical Geography which have Ibnsied the world 
 for thousands of years ; the Simultaneous Completion of the 
 Criticism of all the Doctrines and Institutions of the Past ; the 
 Triumph of Freedom, Education, and Religion in the issue of 
 the Great American War, and the definitive Intervention of 
 the "American Idea" in the affairs of the World, marrying 
 
 Actualized in the Concrete Universe, which it is the task of all Philosophy and 
 all Science to unravel and comprehend. What place remains, then, for Dog- 
 matic Assumption and the ex-cathedra Condemnation of Others ? 
 
 10. To those who are skeptical of Prophecy altogether, as Philosophers and 
 Scientists are apt to be, a word only can be addressed here. Science in its 
 maturity will accept much which Science in its half-developed state has been 
 prone to reject (c. 39, t. 136), but will accept it doubtless with some modifica- 
 tion. At bottom, nothing is more unphilosophical than that Science should 
 contest the possibility of foreknowing the Future. The essential element of 
 Science itself is Pre-vision which is foreknowledge or prophecy. And if it be 
 possible to foreknow definitively the precise event of an hour in the Future, — an 
 eclipse, for instance, to occur many thousand years hence, by one faculty of the 
 mind, — is it unreasonable to suppose that some other of our faculties may cognize 
 more generally and vaguely the concrete form of future events, when perhaps 
 those faculties are elevated into some ecstatic and abnormal state of lucidity ? 
 This question is wholly apart from that of the degree of authority or infalli- 
 bility which attaches to this variety of pre-vision. If the seer avers, from within 
 the charmed circle of his exalted state, that " he sees a panorama of future 
 events spread out before his vision," and that " it is God who, by a direct inter- 
 position, enables him to see it," it would accord with the methods of Science to 
 individualize the questions, and to ask, 1. Does he see what he professes to 
 see ? 2. If so, does the Vision really accord with any future series of events ? 
 and, 3. Does the testimony or the conviction of the seer to that effect suffi- 
 ciently demonstrate the divine intervention ; or may the Vision and the Pro- 
 phecy be sufficiently accounted for upon simpler principles of interpretation. 
 It was believed in one age, that the voice of God was heard in the thunder. 
 Science now accepts the fact of thunder, but hears the voice of God in it no 
 more than in any other of the sounds or noises of Nature. While Science dis- 
 perses the prejudices of Superstition, it, as well as Superstition, has prejudices 
 of its own to be overcome. There is a bigotry of learned infidelity which is, at 
 best, only a little less dense than the bigotry of traditional and unreasoning 
 pietism. 
 
 Commentary t, 431. 1. It is a leading thought with Hequembourg, that 
 the Final Judgment is a process instituted and carried on by " The Saints," in 
 the application of higlier forms of truth to past and imperfect conditions. " In 
 
Cn. IV.] THE TOTAL NEW OEDEE. 305 
 
 the two Hemisplieres ; tlie rapid Consolidation of Nationalities, 
 as by the Growth of Eussia, and other European Dominions, 
 in Asia, and the extinction of the smaller States of Europe ; 
 the Planetary Abolition of Slavery ; the War upon Intempe- 
 rance and other Social Evils ; the Incipient and Progressive 
 Emancipation of Woman ; the Advent of Modern Spiritism and 
 Spiritualism, as indicative of the closer embrace of the two 
 Worlds ; the wonderful development of the Arts and Sciences ; 
 the belief in the fulfillment of Prophecy Converging upon this 
 Period ; the Unification of Weights and Measures, Currency, 
 etc., for the whole World, now taking place ; the New Uni- 
 versal Language undergoing Development ; and, finally, and 
 more than aU, THE UNIFICATION OF HUMAN KNOWL- 
 EDGE through tlie Discovery of the Unity of the Scien- 
 ces, together with the foreshadowing of a Pantaechal Re- 
 gime, or Univeesal Spieitual Goveenment foe Man- 
 kind, and the Foundation of a Mediatoeial Chuech, upon 
 the basis of that Unity of Ideas ; — these are some of the indica- 
 tions, merely, that The Peesent is the birth of a Total New 
 Oedee of Events on the Planet, (c. 6, t. 345). 
 433. I will restate the Analogies of the Three Stages of 
 
 another passage, the Saviour says , ' If any man hear my words, and believe 
 not, I judge him not ; for I came not to judge the world, but to save it. He 
 that tejecteth me and receiveth not my words hath one that judgeth him ; the 
 Word that I have spoken, the same shall judge him in the last day.' (John 
 xii. : 47, 48). The Saviour here quite consistently declares what his purpose 
 was in coming to the world — it was to save it. Judgment or Condemnation 
 was, therefore, incidental. But the passage explains itself, and is very impor- 
 tant in exhibiting to us the nature of judgment. The Saviour disavowed any 
 purpose of judging the world in person ; and in fact he did not personally 
 come, and never will. But he established and left a power of judgment in the 
 world, and a judgment-seat. His Word, Ms People, and the Providence of God, 
 will declare and execute all the purposes of judgment which he intended. He 
 says, in the passage, that the Word which he has spoken will judge those who 
 reject him. Both, also, in the Old and New Testaments, the Saints are repre- 
 sented as judging the World,'''' etc. (1). 
 
 (1) Plan of the Creation, p 274. 
 
306 PHYSIOLOGICAL CONCEPTION. [Ch. IV. 
 
 \ 
 
 Pneumato-Cosmical Action with the Three Stages of Menta- 
 tion involved in the enlarged Psychological Conception : 
 I. The Primitive Heaved, into which the Ghosts or Spirits 
 of dying men enter from Earth, and, casting off the body, pro- 
 ceed from finer to finer degrees of attenuation, (identifying 
 now deeper degrees of Interiorization with higher Ascension). 
 This is the Analogue of Impressional Perception, in which 
 the Eepresentative Films of External Objects enter the Mind, 
 and gradually attenuate into Pure Ideas ; II. The Transi- 
 tional Heaven, in which the Central Energy, u The Lord," 
 reacts upon the Primitive Heaven, bringing it into an Order 
 preparatory to its final descent on earth. This is analogous 
 with the reaction of the Self-Consciousness within the Mind 
 upon the primitive ideas assembled there, classifying and 
 arranging them by "a Final Judgment" preparatory to the 
 reprojection of the whole Mind, through the Will, upon the 
 World of Matter, in the Actions of the Man ; III. The Ulte- 
 rior Heaven, or the Paradise Regained on Earth, through 
 Art and the Artistic Rehabilitation of the Planet, as the per- 
 petual and perfected Celestial Abode for the Human Race. 
 This is the Analogue of the Expression of the Individual or of 
 the Collective Human Mind, — first in Discourse as Prediction, 
 and then in the Works of Human Creation, and in the Perfect 
 Conduct of the Individual, and of the Collective Life of Man. 
 
 434. In a Secondary sense, Physiological Conception, with 
 G-estation and Birth, is the Analogue of the same train of 
 Events. The Compound W^orld hitherto, including the Hea- 
 vens and the Earth, — the Proto-Societismus in both Worlds, — 
 has been a foetus in process of growth and preparation for an 
 Ulterior Life. The Spiritual Heavens of the Past were the 
 Foetal Brain at rest, and being constituted from the Choicest 
 Materials fed to it from without. The new energy and the 
 premonitions of birth were the first half of the Transitional 
 Epoch. The Hour of Birth is now. The severance of the 
 umbilical cord, and the consignment of the Placenta, — the old 
 
Cn. IV.] DEATH NOT NORMAL, BUT EXCEPTIONAL. 307 
 
 Mystical Ground of Life, — to dissolution and decay, is at the 
 touch of Eadical Scientific Surgery. The gasping incipiency 
 of the life of the New-born Infant will fill the coming century. 
 The External air will, from this instant, commence to inflate its 
 lungs. Farther on in the future is the robust development of 
 Luminous ages. Humanity, as the Grand Man, gets itself in 
 this manner ultimately constituted. The Normal Progress 
 of Development is not in the direction of Death, — except as an 
 initial and preparatory recoil, — but in the direction of Life; 
 not towards Interiors, but towards Exteriors and the Objec- 
 tification of Ideals in the Actual Creations of this World of 
 TJltimation and Poicer. A Grand Terminal Conversion 
 into Opposites of the whole drift of Human Aspiration and 
 Faith, away from the Old Heaven and Earth, towards the 
 bright Acclivities of its own Earthly Celestial Destiny, will 
 mark the Advent of the New Order, c. 1-5. 
 
 Commentary t. 434. 1. It is the peculiarity of this view, that Death, like 
 Disease, of which it is the fruit and culmination, is held to be & falling away from 
 the Normal Design of Being ; which Design was, and is, at least a qjJAsi-per- 
 petual life in the body ; for, while Life and Death have, in the Absolute, an Equiv- 
 alence as Elements (t. 412), the practical triumph of Life over Death by the 
 principle of Preponderance, in the Relative or Actual, is precisely that which 
 God or Nature is striving to realize in Man. It follows, therefore, that Man, in 
 his JSformcd Perfection, is more than a " Spirit," inasmuch as he is Spirit and 
 Body, — The Body not an Encumbrance, according to traditional repute, but the 
 Spiritualized Attendant, the Perfected Servant of the wants of the Soul. Hence, 
 Anthropology is placed above Pneumatology in the Typical Table (t. 40) ; 
 although still there is a sense in which the order is reversed, as, in a sense, the 
 Air or Atmosphere is Above Man's position in Nature, while it is yet beneath 
 him along with the Earth, also. 
 
 2. Except for the reserve which I wish to impose upon myself in respect to 
 the utterance of mere Opinions or Articles of Faith in a Preliminary Scientific 
 Basis, I should speak here more specifically of the possible and probable return 
 of Individual Spirits into the Earth-Life during the present and coming Crisis; 
 of the higher Spiritualization of those who will remain in the body ; and of 
 the germination from these two sources of a New and Superior— that is to say, 
 of the Normal — Humanity, on the Planet. I will only so far transgress the limits 
 of Formal Scientism, as to say, that some have died whom I should not be sur- 
 prised to greet again in material bodies of a superior mould ; and that, as for 
 those now here, I believe Death is not (practically) the perpetual necessity it is 
 
303 ANALOGUES OF TEAXSCEXBEXTALISM. [Ch. IV. 
 
 435. Transcendentalism in " The Psychological Conception" 
 of Philosophy echoes to and Repeats Idealism in "The Cos- 
 mical Conception ;" and Experientialism repeats in like man- 
 ner Materialism, c. 1. All the other forms of the Cosmical 
 
 supposed to be. For those, — few, it may be, who shall be willing to come into 
 the Knowledge of All Truth, and to serve it with unsicerving fidelity and devotion 
 and the full consecration of all they have and are, in this Crisis-Age of the Worl Vg 
 Destiny, I Mieve, that the curse of death may he averted ; such exemption begin- 
 ning from the time when the requisite material and Sjpiritucd conditions can ue 
 combined at a focus of true Social Organization. Nor is this opinion, notwith- 
 standing I have chosen to offer it in that form, a mere opinion, unsustained by 
 the inferences of Science. These I am unable at present, however, for lack of 
 space, to expound. The subject will come up again, from time to time, in my 
 subsequent writings, as a part of the Gospel of this Hour. 
 
 3. To facilitate the discussion of this subject, I have adopted a few techni- 
 calities, which may be introduced here. The Surviving Film or Ghost after any 
 death of the External Gross Body, whether of a Man, of an Idea on Entering 
 the Mind, or of Any Thing else Analogous, I denominate a Persistent Remain- 
 der. Assuming, then, the possibility that this Film should re-assume to itself 
 a new accession of more solid materials, and so recover a Body, this process of 
 virtual Resurrection I denominate The Rehabilitation of Persistext Re- 
 
 ITAESDERS. 
 
 4. The suggestion of such a Change in Human Destiny arouses at once a 
 thousand difficulties and objections, Physiological, Psychological and Ana- 
 logical, and may seem doubtless to be the very weakness of credulity. I con- 
 tent myself for the present with having propounded the subject. There will 
 be ample time and occasion hereafter for considering the objections. 
 
 5. Mr. Hewitt, a gentleman subsequently mentioned in connection with ideas 
 supposed to be derived from the Spirits (c. 1, t. 453), has been earnestly pre- 
 dicting for several vears a " Great Crisis " in the affairs of this world, to 
 occur near to this time ; to extend from Man to the Physical Constitution of 
 the Planet ; annealing it, as it were, and changing essentially the character of 
 the Earth itself, its Soils and Atmospheres, and fitting it to be the residence of 
 a higher or more Spiritualized Order of Beings ; while at the same time the 
 change is to be fatal to the inferior orders of animals and men. Fourier be- 
 lieved in the early happening of jSTew Creations on the Planet, to occur just 
 when the World of Men should commence definitively the Reign of Harmony. 
 Cantagrel announces that the World is organizing, in Humanity, a World-Soul, 
 which is, when organized, to assume the same full control over the Earth-Ball 
 itself which the Individual Man wields over his Body. Analogy seems indeed 
 to point to Synchronous changes in the Subjective and the Objective World. In 
 accordance with the General Principle of Universology upon the subject, these 
 impressions, becoming so prevalent, mean something ; how literally they are 
 destined to be fulfilled it is unnecessary now to attempt to prognosticate. 
 
 Commentary t. 435. 1. The Analogies here adduced, both Psychological 
 
Ch. IT.] the oxtological faith. 309 
 
 Conception have, likewise, echoes to themselves here ; hut 
 space forbids any farther expansion of the subject. 
 
 436. We pass now to the consideration of "The Oxtologi- 
 cal Faith." Here, as in the preceding case, the sphere of our 
 observation must be greatly enlarged. By Ontological Faith, 
 (1-0) 3 rd , in Philosophy, opposed, as the Lowest, to Anthro- 
 pology, (1.2) 3 rd , in Science, as the Highest Domain, is now to 
 be understood far more than has heretofore been intended in 
 Philosophy ; far more than Faith in respect to The Absolute, 
 transcendentally conceived of, as the Substrate of Being. 
 Placing our backs against this dead Limit of Mental Impossi- 
 bility, — whether as the JSToumenon of Philosophy, or The 
 Unrevealed God of Theology, — in either case the Great Un- 
 known, — with the tacit acceptance that we yield to our own 
 Identity and Self-Consciousness ; with the implicit Faith and 
 Trust which men give to Foundations and Backgrounds ; 
 affirming, cherishing, and relying upon, while yet ceasing 
 mainly to regard them, we direct our vital and tcorldng Faith 
 outwardly and forward upon HmiA^riTY and The Futuee of 
 the Race here o^ Eaeth. Vie turn our faces westward ; 
 no longer to the East. Our faith is in the Possibilities of 
 Accomplishment. We worship God as revealed, and to be 
 revealed, in his Woeks ; as incarnated, and to be incarnated^ 
 ix Man. We open our eyes upon the light at the same in- 
 stant that our lungs are filled. We find ourselves in a Isew 
 World. We venture to begin to say, within definite limits, 
 "I know," in the place of "Credo," the fitting utterance of 
 the Preparatory or Incipient Career of Mankind (t. 20). 
 
 and Physiological, are only proximately correct. I present them for the present 
 as they will be most popularly and readily understood. The real nature of the 
 relations involved is more complex, and must await a more detailed and exact 
 exposition elsewhere. The double action of the two Hemispheres of the Brain 
 is involved. The first apparent relationship of the two Worlds, as to relative 
 Superiority and Inferiority, and Male and Female Function, will be subject to 
 various modifications, partial reversals, and other adjustments, which it is 
 impracticable to introduce now. 
 
310 [STEW CATHOLIC CREED. [Ch. IV. 
 
 437. And yet, we too have our Creed. We believe in All 
 that has ever been believed in, in the Past; revised, clarified, 
 systematized, by the Light of Knowledge ; and we add to this 
 
 . the whole immense Chapter of Possibilities, Capabilities, and 
 necessary Actualities in the Future, already irradiated and 
 made glorious by the prophetic endowment of Science. The 
 Conduct of All Humanity in the Infinite Ages hereafter is the 
 Arena of our Faith. The whole of what has been and is, 
 together with the Teleological Necessity, and the Kealizations 
 to ensue, are The Absolute of Integralism. Ethics, Politics, 
 and Sociology loom up in this Domain ; Religion translated 
 into Life ; the Millennium inaugurated through Science; the 
 Solidarity and Coherence of the Universe in Space, and its 
 unbroken Co^tlntjity of Dependence in Time, vindicated and 
 clearly comprehended, c. 1, 2. 
 
 438. We arrive at this immense Subject, only, for the 
 present, to dismiss it. It is that for which the whole of this 
 treatise is, in a sense, merely an Introduction ; but it is too 
 extensive to admit of furnishing more than its Prime Divisions 
 in this already overcrowded chapter. It covers the ground, 
 and more than the ground intended by Hegel by the term 
 ' ' Mind ' ' — after ' ' Logic ' ' and ' ' Nature, " — c oupled with all 
 
 Commentary t. 437, 1. The prolonged and agonizing Struggle after a 
 merely sentimental and ideal Unity with God, which "has been the life of the 
 Religions World in the Past, must virtually cease, for all Progressed and Supe- 
 rior Natures, at some time ; and when so appropriately as at the instant when 
 the identically parallel Struggle of the Scientific World after Unity of Law and 
 System in the Universe comes to an end, through the discovery and realization, for 
 those who are prepared to understand it, of more than all that was consciously 
 hoped for ? While the struggle exists, it is the confession, in either case, that no 
 such Unity has been as yet attained to. When Unity with God is reached and 
 realized in the sense that the Soul rests in it as calmly as in its own Self- 
 conscious Existence, the Manifestation of Effort in that direction will terminate. 
 Men will pray less ; but they will labor more earnestly, as well as more intelli- 
 gently, to actualize divine purposes or ends, in all Spheres ; to inaugurate and 
 maintain the high and completed forms of life, — material, moral, and social. 
 Prayer, or the petitions of helplessness, pertain, in preponderance, to the In- 
 fantoid, and earnest labor, in preponderance to the Adultoid Age of Develop- 
 
Ch. IV.] THE ABSOLUTE ; INFINITE ; ECSTATIC. 311 
 
 that Fourier means by "The Social Destiny of Man." The 
 following Table, exhibiting the Natural Affinities of the first 
 branchings of Ontological Faith with the Several Drifts of 
 Pneumato-Cosmical Development previously sketched, must 
 conclude the Subject : — 
 
 t^lBle: 31. 
 
 Ontological Faith (1 . 0) 3 rd . Pneumato- Cosmology (1 . 0) (2 nd ). 
 
 3. The Integral Ontological Ulterior Reaction. N 3 rd Drift. 
 
 Faith. Final External Order. 
 
 2. The Universological Ontolo- Reversal. 2 nd - r 7 Drift. " Final 
 
 gical Faith. Judgment in Spirit-World." 
 
 1. The Theologica-Metaphysical Primitive Drift. The Old Hea- 
 
 Ontological Faith. vens and Hells (and Earth). 
 
 (1 . 0) 3 rd ) 3 rd . (1 . 0) 2 nd (3 rd ). 
 
 (1 . 0) 3 rd ) 2 nd . (1 . 0) 2 nd (2 nd ). 
 
 (1 . 0) 3 rd ) l 8t . (1 . 0) 2 nd (1 st ). 
 
 439. We pass now to the consideration of Ontology itself, 
 the Science which discriminates The Absolute, The Infinite, 
 and The Ecstatic. This is not the basilar Antithesis of Anthro- 
 
 ment. Some Ages, some Nations, and some Individuals are oelow, others are 
 upon a level with, and others again are, or will be, above, the felt necessity, for 
 instituted or habitual prayer, as an expresssion of the Soul's want. 
 
 2. With the averment in the preceding Paragraph boldly made, I neverthe- 
 less accept most heartily the sentiment contained in the following Extract from 
 one of the most pious and devoted of authors : " Therefore let not the man who 
 is so far mentalized that he catches these correlations [between the Spiritual 
 and the Physical Nature of things] with less difficulty of analysis and syn- 
 thesis, heedlessly destroy the useful forms by which his younger brother is 
 ascending to the Linht and Love and Actuation of the higher moral Life. 
 They are the ladder by which he himself has ascended, yea, and has yet to 
 ascend — only in other and higher forms." (1). 
 
 (1) The Living Forces of the Universe— Geo. W. Thompson ; p. 
 
312 GENERALITY IHSTSMAL ; SPECIALITY DUISMAL. [Ch. IV. 
 
 pology (1.2) 3 rd , the Crowning Science of Specialogy ; that is, 
 as we have just seen, The Ontological Faith (1.0) 3 rd . It is, 
 on the contrary, in a sense, the still more basilar Antithesis of 
 the, in a sense, still more crowning department of Echosophy 
 which we now know as Generalogy or Natural Philosophy. 
 It is therefore ax>, as contrasted with ±. This is, however, 
 pre-eminently the Supreme Department of ISTaturo-Metaphysic ; 
 while it is Unismal, as contrasted with Speculology (1.0), 
 which is Duismal ; and while, in the Echosophismus, on the 
 contrary, it is Specialogy, Duismal, which, on the whole, pre- 
 dominates over Generalogy, which is Unismal ; for, by a cer- 
 tain Loyalty to the Dominant Principle of each Domain, it 
 is that which Accords with Unity which talces the lead in 
 Philosophy, as it is that which Accords with Duality 
 which does so in Science. Philosophy is Generalizing, and 
 Science Specializing. Generality by its drift towards 
 Totality or Wholeness, is Unismal, — inasmuch as the Integer 
 (or Whole) is a Unit ; and Speciality, by its drift towards 
 Partism, and thence to Particulism, (Little-, or Least-Part- 
 ism), is Duismal. 
 
 440. It should be observed, in explanation of the preceding 
 paragraph, that the Clefs which consist of other signs than 
 the Arabic Figures, as ±, etc., are merely substitutes ; and 
 that the same Branches of Knowledge might, with a little less 
 of abridgment merely, have been notated, by a different Ad- 
 jastment, by the aid of Numbers alone ; thus, (1.2) 1, in the 
 place of ± ; (1.2) 2 in the place of 1.2, etc. It is in this 
 sense that ± and <x» are Unismal ; 1 . 2 and 1 . Duismal, etc. 
 
 441. Let us recur, in the first instance, more specifically 
 to Natural Philosophy (±) ; first, to indicate its primary Divi- 
 sions, and then to compare it with the subject now to be 
 brought under consideration ; for while as a Generalization of 
 Echosophy, it belongs with Science ; yet by its character of 
 Generality, it is still a Philosophy, and is better considered, 
 in its details, at this point. A few Paragraphs must suffice. 
 
Cn. IV.] GEXER A LOGICAL ANALOGY. 313 
 
 It subdivides primarily, with reference to the Twofold Nega- 
 tive Continent of Being— Space and Time. Comte has fallen 
 upon this ground of distribution. It has furnished to him 
 the difference between the Static and the Dynamic (or Motic) 
 portions of his Philosophy — or between the Theoretical and 
 the Practical halves of the Subject, ±1.2, and ±l 6t .2 nd . The 
 ± then subdivides into the +, which is the Major Aspect of 
 the Static-and-Motic Aspect, and is "The Objective Method' ' 
 of Comte; the — , which is the Minor Aspect, "The Subjec- 
 tive Method," and the =, which may be assumed as the 
 Generalized Analogy between the Objective and Subjective 
 Methods, from the similarity of Law empirically observed as 
 existing between them. (t. 443, 444). 
 
 442. The -f and — signs combined with the Number- Clefs, 
 as +1., — 1, etc., denote that practical blending of Gen- 
 eralogical and Specialogical Considerations which almost al- 
 ways occurs in the treatment of any of the Sciences. Naturo- 
 Metaphysical Principles, (1 ; 0), also glide, unobserved, into 
 the treatment of subjects professedly scientific — a fact sig- 
 nalized, exposed, and much inveighed against by the author 
 of Positivism. 
 
 443. In respect to the Generalized Analogy between the 
 Objective and the Subjective Methods in Natural Philosophy, 
 (the Study of the Universe from the World to Man, and from 
 Man to the "World, respectively), which Generalized Analogy 
 is the Central and Unifying Domain of Generalogy, Comte, 
 who has, as it were, created this whole Science or Philosophy 
 ±, commenced before his death a Third Great Elaboration 
 which was in part to cover this precise ground, though not so 
 definitely as it might have been made to do. This final 
 work he denominated The Subjective Synthesis, and defined 
 it as The Universal System of Conceptions proper to the 
 Normal State of Humanity. These were, of course, deduced 
 A Posteriori, and stand accordingly contrasted with The Uni- 
 versal System of the Necessary and Universal Conceptions 
 
 28 
 
311 A PEIOEI A]S T D A POSTEKIOEI. [Cji. IV. 
 
 of the Human Mind, to determine which, by A Priori investi- 
 gation, has been the perpetual effort of Philosophy properly 
 so called, 1 ; 0. 
 
 444. More strictly speaking, "both Naturo-Metaphysic, 1 ; 0, 
 and Natural Philosophy, ± , have each an A Priori and an 
 A Posteriori. Let A Priori Method he symbolized by a Pro- 
 cedure downward from the Head to the Trunk and Feet of the 
 Human Body ; and A Posteriori Method by the opposite 
 Procedure, upward from the Feet to the Head. The Method 
 of the Metaphysician is The A Priori Procedure fiest, fol- 
 lowed by a Reversed Procedure dependent upon it, which, in 
 respect to order, is then A Posteriori ; while the Method of the 
 Positivist or Natural Philosopher is The A Posteriori Procedure 
 fiest, followed by a Reversed Procedure dependent upon it, 
 which, in respect to Order, is then A Priori. But in the matter 
 of the Metaphysics, the two Drifts are not so distinctly pro- 
 nounced. It is only in the case of Fichte and Hegel that the 
 effort to return from the External World to the First Prin- 
 ciples sought to be established in the Metaphysic is formally 
 made. In the Great Mass of Metaphysical Philosophy, the 
 whole Procedure is A Priori, and from The Absolute to The 
 Infinite, or from Absolute Unity (Unism), to Absolute Va- 
 riety or Multifariousness (Duism) (a. 25, t. 267), as will 
 elsewhere be shown. At a central point in this career, 
 analogous with the locality of the Genitals in the Individual 
 Human Body, occurs the Conjunctional Effect and Manifesta- 
 tion of the Principle which I denominate Ecstaticism, as the 
 Third Term between The Absolute and the Infinite. Finally, 
 it should be observed, in passing, that the Scieoto-Philo- 
 sophy of Universology and Integralism is the Identification, 
 by a Closer Analysis and Comparison, of the Universal Prin- 
 ciples of the Metaphysician and of the Positivist, respec- 
 tively ; and of the logical bases of A Priori and A Posteriori 
 Methods, universally. 
 
 445. The striking and appropriate motto of this last great 
 
Ch. IV.] THE SUBJECTIVE SYNTHESIS OF COMTE. 315 
 
 work of M. Comte — The Subjective Synthesis — is this : Induc- 
 tion conducting to Deduction for the Sake of Construction; 
 (Induire pour deduire a fin de construire). The work was 
 planned to consist of three Parts (in four Volumes). These 
 Parts were to have been, 1. The System of Positive Logic; 
 2. The System of Positive Morals ; and, 3. TJie System of 
 Positive Industry. Of these Parts, the great author, ' ' founder 
 of Positivism and of the Religion of Humanity," only lived to 
 complete the first, The Positive System of Logic. His disci- 
 ples in France propose, it is understood, to endeavor to com- 
 plete the two remaining Parts, as well as may be done, from 
 the indications and the spirit of his other works, and from their 
 own understanding of the subjects involved. The meaning 
 which he attaches to the term Logic is, of course, quite distinct 
 from both Logic in its ordinary Scholastic Sense, (Catalogic), 
 and Logic in the now well-known Universal Sense, as the 
 Equivalent of Metaphysic, according to Hegel ; and equally 
 different from the Special Scientific Analogic which is pre- 
 dominantly meant in the present work by this latter term. It 
 is, on the contrary, what I have denominated it, Generalized 
 Analogic, or the Appropriate (Logic as Universal Conceptions, 
 and the) Analogic of Generalogy, which is the Generalized 
 and somewhat Indeterminate Aspect of Echosophy. With the 
 " Universal" Principles, (as the Three Laws of Physics, ex- 
 tended to Sociology, in the Politique Positive), abstracted, and 
 dealt with in their rigorously Analogical aspect, it would have 
 constituted the real Nexus between his two former works. 
 
 446. Such is then the threefold Subdivision of Echosophic 
 Generalization: 1. The Objective Method — World-to-Man; — 
 Trunk-to-Head ; 2. The Subjective Method — Man-to- World ; 
 — Head-to- Trunk ; and, 3. The Connecting Logic of the former 
 two, "The Subjective," properly the Intervening, Synthesis; 
 The Intermediation between Man and World, as Logical 
 Nexus ; — by Analogy, The Neck of the Individual Human 
 Body. The Head, formerly presented as the type of Intelli- 
 
316 THE ABSOLUTE A2TD THE EXEEXITE. [Ch. IV. 
 
 gence (Dia. 2, t. 41) ; and then as that of Heaven (t 408), re- 
 appears here as the Analogne of Man, the Subject of Intelli- 
 gence, and the Superior or Celestial Product of Being. The 
 Neck, previously spoken of as the Analogue of the Inter- 
 mediate Spirit- World "between the Head (Heaven) Anthro- 
 poid, and the Trunk (Earth and Hell; Cosnioid, was so, espe- 
 cially in respect to the Throat as Breathing and Swallowing 
 Apparatus, representative of the Viscera (t. 403) ; here, it is 
 so mainly in respect to the bony framework of the Cervix, 
 representative of the entire skeleton, the more complete Ana- 
 logue of Generalized Logic (t. 445). 
 
 447. Echoing to these Subdivisions is then the threefold 
 Subdivision of Ontology above alluded to. Herein, as seen 
 by Tab. No. 32 are, 1. Absoeutology, which is Objective, or 
 related to the Universe as apart from God, and is hence Philo- 
 sophical or Metaphysical, as contrasted with Theology ; and 
 2. Ixeixttoeogy, which is Subjective and Spiritual, and hence 
 Theological, or associated especially with the Supreme Being. 
 God is recognized at once, both in Theological and common 
 phrase, as meant by TJie Tafin ite : while the phrase, TJie Abso- 
 lute, carries the thought over, just as naturally, to Metaphysics. 
 
 448. The Absolute x> of Xatnro-Metaphysic echoes therefore 
 to Objective Generalogy +, The Universe to the World ; and 
 the Infinite tx to Subjective Generalogy — , or God to Man. In- 
 termediate and 3" d , is ac, The Ecstatic, echoing to = ; or the 
 Intermediation and Conjunction of The Infinite and The 
 Absolute, — or of God and The Universe, or of Man as God and 
 of Woman as the Universe (or World), (t 1065), — echoing to 
 The Intermediation and Conjunction of Man as the Subjective 
 World, to the Immediate Objective World as his Medium of 
 Surroundings and Support or as the Matrix which contains 
 him. So, finally, by a similar Analogy, the Genitalia connect- 
 ing the two Sexes, echo to the Throat and Xeck connecting the , 
 Head (Analogue again of Man) with the Trunk (Analogue of 
 Woman) within the Individual Body. (t. 498). I have shown 
 
Ch. IV.] comte's first, secoxd, axd third philosophies. 317 
 
 elsewhere (1) that in the Neck and Throat are repeated all the 
 Organs of Sexuality less specifically, and with a lower ecstasy 
 of function ; and that Eating and Conversation, or Speak- 
 ing and Hearing, are both analogous functions with Coition. 
 c. 1-7. 
 
 449. The following extract from the Subjective Synthesis of 
 Comte requires a word of Comment to bring it into harmony 
 with what has here been said : ' ' We ought normally to regard 
 The First Philosophy and the Third Philosophy as the Neces- 
 sary Types [Analogues] of Abstractness and Concreteness 
 [respectively] ; the former concerning the Entirety of Pheno- 
 mena, and the latter concerning the Totality of Beings. Con- 
 nected with both, so as to institute a Unity between them, The 
 Second Philosophy participates simultaneously in their respec- 
 tive characters, the combination of which forms its own, 
 according to the proportionate degrees of Proximity." (2). 
 
 450. It might be supposed here that by "First Philoso- 
 phy" is meant the same as by "Objective Method" (t. 36) ; 
 by "Third Philosophy," the same as by "Subjective 
 
 Commentary t. 448. 1. It would appear from these Analogies that 
 Religion, associated with God and Theology, is Masculine (The Male in the Con- 
 junction), and that Philosophy, associated with The Universe and Metaphysics, is 
 Feminine (The Female in the Conjunction). So they are by Eepetitive Ana- 
 logy (t. 31) ; but tendentially it is the Opposite. It is the Male Type of Mind 
 which devotes itself to Philosophy for the reason that it is intrinsically Feminine, 
 and it is the Female Type of Mind which devotes itself to Religion, because it 
 is intrinsically Masculine. In Manifestation, the case is therefore reversed, and 
 Philosophy appears as Masculine, and Religion as Feminine. 
 
 2. But both the Philosophy and the Religion of the Past are merely Sub- 
 divisions of the Naturismus; and, hence, as a whole, Feminoid and Infantoid 
 (c. 24, t. 136), as contrasted with the Scientismus, and with Sciento-Philo- 
 sophy — Masculoid. Instead of two Individuals of the Opposite Sex we have 
 before us really, therefore, analogically, the two Side-halves of the Individual 
 Female Body enacting the part of, or echoing to, Separate Individuals— Male 
 and Female. The Left Side, — The Heart, Affection (t. 42) stands now for 
 Religion, and the Right Side, — Abstractness, Rectification, Law — terminating in 
 
 (1) Analogical Anatomy of the Head and Trunk. (2) Syntese Subjectvre, Vol. I. p. 254. 
 
318 IMMUTABILITY OF LATV, AND GRAVITATION. [Ch. IV. 
 
 Metliod" (t. 36) ; and "by "Second Philosophy," the same as by 
 the Nexus between these two, above alluded to, and now under 
 consideration. Such is not, however, the author's meaning, 
 but, as he explains elsewhere (1), by First Philosophy, he 
 means a Body of "Universal" Abstract Principles which he 
 has discovered (empirically) or adopted and codified, fifteen in 
 number, their Type being The Immutability of Law ; by 
 Second Philosophy, he means another Series of Principles, 
 less comprehensive and more numerous ; General, merely, in- 
 stead of Universal ; but still Abstract, the type of which is 
 Gravitation ; and by Third Philosophy he means, the 
 Generalization of Concrete Science, in which he is unable to 
 present either Universal or General Laws — the Laws therein 
 being Special or Particular. The consideration of these 
 Classes of Laws will be resumed elsewhere (t. 455). 
 
 451. The above exposition of A Priori and A Posteriori 
 Method (t 444) exhibits the Human Head as the type of Man, 
 and the Trunk-and-Limbs as the type of the World (446). 
 
 Action or Practical Philosophy, stands for Naturo-Metaphysic. These cohere at 
 the Median Line, but are sufficiently cleft fundamentally to admit the penetration 
 and disparting access of the true Masculine Principle ; that of thorough Scientic 
 Analysis and Research. In this Congress is seated the inmost of all Principles, 
 the Ecstaticism of Regenerative Being; the Exquisiteness of Nascent Life 
 itself. 
 
 3. There is a seeming Contradiction here of the Analogues previously stated 
 (t 24), where Philosophy is made to echo repetitively to Matter, and tendentially 
 to Mind, while Religion is the Analogue of Movement or Action (here assigned 
 to the right hand, and associated with Philosophy). It is, however, merely a 
 complexity and modification in the higher evolution. The Internal Action, 
 visceral, is still the Heart-beat, associated with the Left Side, and so with Reli- 
 gion ; the External Action signified by the Right Hand is associated, first, with 
 Rectification (Lat. Rectus, the Right Hajstd), the Attribute of Science (t. 519), 
 and then with Externality, the Attribute of Matter (t. 86), and ultimately with 
 Practice — and so with Philosophy, as related in turn to all these. 
 
 4. The Progeny begotten by Scientism upon the body of Naturisni is the 
 New and Resplendent Naturism of Art, or the regenerate and newborn Uni- 
 
 (1) Synthese Subjective, Vol. I. p. 14. 
 
Ch. IV.] comte's scale of the sciences. 319 
 
 The entire body of the Universe resulting from the combina- 
 tion of these two factors, the Founder of Positivism then finds 
 subdivided somewhat, I may add, as Language is divided into 
 Parts of Speech, into Seven "Natural Categories," the do- 
 mains of the Seven Grand Sciences which constitute his 
 Ascending Scale or Hierarchy of the Sciences. These I have 
 elsewhere exhibited in Diagram as a Pyramid, and they will 
 often recur for consideration. Their names, and the order in 
 which they arise, are the following : 1. Mathematics (1. The 
 Calculus, 2. Geometry, 3. Mechanics) ; 2. Astronomy ; 3. 
 Physics ; 4. Chemistry ; 5. Biology ; 6. Sociology ; and, 
 7. Ethics (La Morale), (t. 200). 
 
 452. I shall state here in brief, trusting in part to future 
 exposition, and in part to the Obviousness of the Analogies 
 themselves, when stated, in what manner this Grand Distribu- 
 tion of the Sciences stands related, corporeally ; that is to say, 
 with the Parts and Aspects of the Human Body. The Mathe- 
 matics are the Analogue of the Limbs and their Conjunction 
 
 verse, predominating in Goodness, Truth, and Beauty, in every Sphere of Being. 
 It should be repeated, that we are authorized by a Principle of our Science 
 (c. 33, 136) to identify successive Crisis-periods found in the Ordinary Evolu- 
 tion of Events in Time, as if they were one and the same event, in respect to 
 the larger Ideal Evolution (Spaceoid) ; and hence, to speak of the Impending 
 Crisis-Event in Human Affairs, sometimes as a begetting, sometimes as a birth, 
 sometimes as the period of dentition, and sometimes as an arriving at puberty 
 or adult age. It is the Spirit of Decisive and Climacteric Transition which is 
 meant. 
 
 5. Religion becomes identified above with the Left Side of the Body, and yet 
 the Left Side tendentially with The Absolute as the Basis of Philosophy. This 
 Absolute— Representative of Wholeness— is the Median Line, towards which 
 the Left Side convolves ; while from that Line, as its Base, the Right Hand, 
 outstretched, withdraws in its reach after Belation or Something other. In this 
 manner the Left Side (Free or Left, Lat. Absolutus, Free) becomes consociated 
 with The Absolute, and the Right Hand with The Relative ; the Left re- 
 peating the Back, and the Right the Front or Face. Absolutism is the recog- 
 nized characteristic of The Ea*t, or of Asia, and of Antiquity ; and Relativ- 
 ism (or Relativity, the Modern Scientific Spirit) that of the West, or of Europ3 
 (and America), and so again of Modern Times and the Future. 
 
320 ANALOGUES OF THE SAME IN THE BODY. [Cn. IV. 
 
 with, the Body ; thus : Arithmetic of trie Extremities, the 
 Fingers and Toes; Algebra of the Equation of the Limbs 
 and Extremities upon the two Sides of the Body; the Dif- 
 ferential and Integral Calculus of the Diverse Branchiness of 
 the Limbs and of the Integrative Mass of the Body, respec- 
 tively ; repeating Diveegent and Conveegent Individual- 
 ity as Abstract Principles illustrated in Tab. 2, t. 41 ; and 
 the Calculus of Variations of the Suppleness and Gesticula- 
 tion of the Body. The Ten Fingers are the Basis of all Count 
 and so, as it were, of all Number. The Figures, representing 
 Numbers, are called Digits, from the Latin Digiti, Fingees. 
 Two-sided Equality is the basic idea of Algebra, of Analogic, 
 and more radically of All Science ; Difference and Integration 
 relate to the Parts and the Whole. Geometry is the Analogue 
 of the Limbs, as such, between the Trunk and the Extremities, 
 
 6. The grandly conceived Philosophy of Hoene Wronski attempts to inter- 
 vene reconciliatively between these two Standing-points and Drifts. He is the 
 author of Messianism, of The Absolute Reform of Human Knowledge, and of other 
 numerous and very remarkable works, only not estimated because they are not 
 extensively known. He is a man who, like Comte, combines an extraordinary 
 scientific endowment with complete devotion to the ulterior and supreme eleva- 
 tion of man, while more imbued with the spirit of the older religious sentiment 
 of the Christian World. He has put forth, as the Basis of his system, the Con- 
 ception that the Civilization of Asia, Absolutoid and Intuitional in character, 
 and the Civilization of Europe, Relativoid, Skeptical, and Purely Intellectual, 
 have come to a dead lock, or rather to a total divergency in their several careers 
 of mental progress, and that neither is now competent to raise the world to a 
 higher plane of Development. In this dilemma he appeals to, and foresees, the 
 Providential intervention of the Sclavic Nations, as a New People lying, geo- 
 graphically, between Asia and Europe, having as yet their Philosophical Con- 
 ceptions to evolve. These will naturally tend to partake of the character of both 
 the other systems, while yet, as he believes, to rise higher than either. It is 
 this Ideal Mission struggling somewhat blindly to realize itself, and not any 
 merely Political strife for ascendency, which he regards as the meaning of Pan- 
 sclavism. He too (c. 1, t. 430) has forgotten America, a still Newer People than 
 the Sclaves ; and has not seen so clearly as he should that it is by an ultra- 
 development of the Pure Intellect, symbolized by the still farther Western 
 Longitude of this Continent that the race will begin to return to the Absolute 
 Convictions and Deep Intuitions of the East and the Early Ages ; that, in fine, 
 the Cosmical Wave of Emigration and of Ideal Evolution is destined to o-o 
 
Ch. IV.] HEAD AND BROW ; TKUNK AND LOUS. 321 
 
 or of the Extremities as Limbs. The Units of Measurement 
 take their names from these parts of the body, as the Ell (cf. 
 elbow), the Span (or reach of the arms), the Foot, Inch (Fr. 
 pouce, the Thumb), etc. The Limbs are the Diametrids of 
 the Body, and so, analogous with the Standards and Bases of 
 all Geometrical Construction (c, 7, t. 43). Finally, Mechanics 
 has for its Analogue the Compagination of the Parts of the 
 Body as Parts of a Machine, or the Constituents of One Total 
 Mechanismus moved by forces from the Yital Centres. 
 
 453. Astronomy is analogous with the Whole Body exter- 
 nally viewed. The Head and Brow, in another sense repre- 
 senting Man (Male), now represents the Sun as a God in 
 Heaven, a Male Figure ; the Trunk then represents the Mother- 
 Earth, and is also representative of Woman (t. 448). c. 1-10. 
 
 round the Globe, rather than to revert or become stationary at any middle posi- 
 tion. Still, while this is the truth of the subject, in preponderance, as I think, 
 I recognize that, co-existently, the rising wave has its immense refluxional cur- 
 rent, represented by the Russian Empire and the other Sclavic people, and that 
 there is hence a genuine inspiration in the Conception of Wronski. The Entente 
 Cordiale which has spontaneously arisen between Russia, the Most Absolutoid 
 (Arbitrismal), and The United States, the Most Relatoid (or Logicismal) Na- 
 tions of Christendom, may have in it an occult significance the grandeur of 
 which the Future alone can develop. Their divergency should embrace, as 
 Pivot of Unity, the Pantarchal or Spiritual Government, Interventional, Volun- 
 tary, or Self-authorized, and functionating predominantly in the discovery and 
 promulgation of Sciento-Philosophical, and -Political Laws. 
 
 7. The yawning schism heretofore extant between Arbitrism and Logicism, 
 the Spirit of the East and the Spirit of the West, so healed intellectually, or in 
 Principle, as it now tends to be sympathetically and instinctively, between the two 
 Youngest and Greatest of Nations, would readily be healed by that influence, 
 and other co-operative tendencies between the Older Branches of the Planetary 
 Commonwealth; between Asia and Europe; and between the Catholic and 
 Protestant Factions in the bosom of Europe herself. Let Russia and America 
 consent and unite to govern by the Force of Ideas demonstrating the Co-opera- 
 tive Unity and Potency of Opposite Principles and Systems, subordinating the 
 ambition of merely territorial and material aggrandizement, and the way is 
 broadly open to the disarming of Europe, to the immense and rapid develop- 
 ment of Industry and Learning, to the Conquest of Prejudice and Selfishness 
 in the World, and to the rapid and early realization of all high ideals. 
 
 Commentary t. 453. 1. Simon C. Hewitt, formerly from Boston, now, 
 I believe, residing in one of the Western States, was a distinguished pioneer in 
 
322 ANALOGUES OF THjS, SPECIAL SCIENCES. [Ch. IV. 
 
 Physics corresponds with, and echoes to, the Aspects, Reflects, 
 Faces, or Facets of the Body, and hence to its Foem as ab- 
 stracted from its Substance; Chemistry holds the same rela- 
 tion to the Substance of the Body abstracted from its Form. 
 Biology — consisting of Yegetalogy and Animalogy, — echoes 
 to the Vegetative and Animal Physiological Systems within 
 the Body, respectively, — they having again their Respective 
 Centres, in the Trunk for the Vegetative, and in the Head for 
 the Animal. • Sociology corresponds with the Separate Guilds 
 or Local Centres and Systems dependent on them, consociated 
 in the Unity and Co-operative Harmony of the Whole ; from 
 the Grand Nerve- and Blood-Centres and -Systems down to 
 the System involved in the Constitution of the Single Primi- 
 tive Cell. And, finally, Morals, the Science of Posture rela- 
 tively to others, is analogous with the Abstract Lines of Direc- 
 tion which regulate the Body with reference to its Normal 
 Uprightness of Position, and its Various Inclinations and 
 
 the Spiritist Literature and Experiences of the last few years, and connected espe- 
 cially with that branch of the Movement known as " The Practical Spiritual- 
 ists," of whom John M. Spear has been the leading medium, — a sect of Spiritists 
 strongly tending towards Socialism. Mr. Hewitt exhibited, at one time, the 
 model of a new order of architecture for a Unitary Home, the plan and prin- 
 ciples of which were, as he claimed and doubtless believed, communicated to 
 him through impression, by the Spirits. The Edifice embodied in a surprising 
 degree the idea of the Female Body, — the Home regarded, seemingly, as a 
 Matrix protecting and accommodating its inhabitants. There was quite ob- 
 viously presented in the architecture a woman seated upon an eminence. The 
 Outline was moulded or modified artistically so as to differ entirely in that 
 respect from the Temple of the Sciences ideally suggested in this work, which 
 deals almost exclusively in Straight Lines and Severe Angles ; in other respects, 
 however, there was a striking resemblance, (c. 5, t. 434). 
 
 2. The Dome and Parts above answered to the Head ; the Entablature to the 
 Neck, and the Upper Story (of three) to the region of the Breasts. In front of 
 this upper portion of the Trunk were two detached balconies artistically 
 rounded below and in the form of their covering above, so as to suggest the 
 Mammx. The Wings of the Edifice answered to the Arms, as the wings of 
 birds are the recognized Homologues of the Superior or Anterior Extremities 
 of Mammals however modified. The middle region was the Abdomen and the 
 Lower Story or Basement was the Pelvis. The Interior Arrangements of the 
 
Cn. IV.] NEXUS OF THE HEAD AND TRUNK. 323 
 
 Declinations. It should be added that Theology has for its 
 Analogue the Centering Point above the Head to which the 
 Unitary Uprising of the Body conveys or points, and to which 
 it defers, — or such other Teleological Point as may prove to 
 be most commanding. 
 
 454. We return now to the Consideration of the nexus be- 
 tween the Head and Trunk, to which I have assigned the 
 Clef =, which is the well-known Sign of Algebraic Equation. 
 Now, it is not the Neck, precisely, as nexus between Head and 
 Trunk, but the Median Line down the Centre of the Head and 
 Body, the nexus between the two Equal Sides, which is en- 
 titled to this sign, first as corresponding with Algebra specifi- 
 cally, and secondly, with The Algebraic Spirit of Pure Specu- 
 lative Abstraction pointed out by, and especially distasteful 
 to Comte. But, in the Neck, this Equation of the two Sides is 
 brought to a Species of Focalization. It is there that the 
 Nerve Lines from One Side of the Head cross to the Opposite 
 
 Apartments, relatively to their uses, conformed to these Analogies in a more 
 or less perfect decree. The Roads ascending the Eminence on either side, and 
 conver^ino- at the base of the building, indicated in vague outline the Lower 
 Extremities. If nature is immodest, or if some of our prevailing ideas regard 
 as immodest what she does not, the difficulty must be compromised as it best 
 may. Nature, Science, and Art, all seem combined in making slight account 
 of conventional pruderies of all sorts. The Figure or Symbol of the Human 
 Body as a Temple of the Soul, or a Residence for Man, is not new, and was 
 boldly employed by Jesus in one of his contests with the Jews. " Destroy this 
 Temple," he said, "and in three days I will raise it up." (1). "But he spake 
 of the temple of his body." (2). So, in the Apocalypse, both Babylon, the Old 
 and Evil City, and The New Jerusalem, the New and Beautiful Home of 
 Humanity, are symbolized under the form of a Woman. The term " City " is 
 there used for a Single Complex Edifice. This is shown by the cubic form of the 
 New Jerusalem which is precisely applicable to the single residence, with its 
 " Many Mansions," but not at all so to the literal City as an aggregate of 
 houses, (c. 54, t. 193, 1015). 
 
 3. Without further observing the differences between the two models (the 
 Artistic and the Scientic), a few additional remarks are in place upon the gen- 
 eral Subject. The Neck has been specified in the Text (t. 408) as the region 
 
 (1) John ii. : 19. (2) lb., v. 21. 
 
324 DECUSSATION. [Ch. IV. 
 
 Side of the Trunk, and so inversely. This is called Decussa- 
 tion ; tying, as it were, the two sides of the "body together. 
 The Figure resulting is this : 
 
 Diagram IsT o . 8, 
 
 This denotes a new Variety of Equation. It "breaks into > and 
 < which are the remaining Primitive Signs in Mathematics, 
 and denote indeterminately declining and augmenting Ratio. 
 The compound figure x denotes therefore equation between 
 these two Varieties of Ratio. It is a special Variety of the Equa- 
 tion more generally signified by =, which properly denotes 
 more radically the Universalized Conception of Equality, as 
 
 which coincides especially with the Intermediate Spirit- World. The Throat in 
 addition to the Esophagous contains the Trachea or Windpipe (the Wind-, 
 or Air-, or fom£Mng-passage-way. This is the Stem of the Lungs — the Aerial 
 or Pneumatoid region of the Body (t. 98). This region extends from the 
 Nostrils to the Lungs, and includes centrally the Throat. But in this same 
 region occurs, in striking predominance, The Hairy Development of the body. 
 The Hair of the Head falls over and conceals the back of the Neck ; and the 
 Beard of the Male does the same, in front, in respect to the Throat. What do 
 these facts signify ? And what is the specific Symbolism of the Beard conferred 
 upon one of the Sexes and denied to the other ? 
 
 4. The Hair is the Analogue, within or upon the body, of the Shade or Sha- 
 dow which falls backward from the Person, or from an Edifice, in the direction 
 away from the Light, as from exposure to the Sun, for instance. In the Woman 
 it is a Vail or Symbol of Concealment or Retiracy, and is significant of that 
 characteristic in her. Shade implies the Radiation of Light, inversely, and the 
 Chevelure (or Head of Hair) is, to use a bold figure, a fasciculus of the Mays of 
 Shadow or Darkness. The general contrast of Light and Shade, as from the Ob- 
 jective Sun, affects the two Sexes equally, except that the Woman is immersed 
 more deeply in the Shade, of which she is more predominantly representative. 
 
Cn. IV.] THE SKELETON THE ABSTRACT MAN. 325 
 
 lying at the "basis of Algebra, Dialectic, Analogic, and so of 
 Science universally, as its most radical Principle,— pivoting 
 on the Decussation which occurs, as it were, at The Punctum 
 Vita, in the Neck. (t. 1079). 
 
 455. The so-called Abstract Principles, The Observational 
 Generalizations really, which constitute Natural Philosophy, 
 or Generalogy, are collectively Analogous with the Skeleton 
 of the Human Body, as will be shown more at large else- 
 where. The SJcelelon of the Man is the Abstract Man in 
 this proximate sense, though still Concrete. (The Purely 
 Abstract Human Body, the Analogue of another class of Ana- 
 lytical and Transcendental Generalizations, is the Body as 
 sketched by Schemative Lines in Pure Space with no infilling 
 whatsoever, either of Flesh or Bone, — the System of Typical 
 Plans, the Ideal Outlay of the Body, which Logically precedes 
 it in Being). The Grand Group of Universal Abstract Prin- 
 ciples (in this Modified Sense of Abstractness) which constitute 
 the " First Philosophy" of Comte, and which affect all the 
 Sciences, or " apply equally to All Classes of Phenomena ," 
 have their Analogue in the Vertebral Column (or The Back- 
 
 Both have, therefore. Heads of Hair, falling in the same general direction, such 
 being only somewhat more distinctive of the Female. I will assume here, for 
 the present, trusting to prove it, to what will be incidentally adduced else- 
 where, that the prevalent tendency of women to wearing the hair long, and that 
 of men to wearing it short, is based upon true instincts in the several natures of 
 the two Sexes, except a temporary reversal in transition periods, as now among 
 " the Long-Haired Reformers" (Men), and " the Short-Haired Women Reform- 
 ers," who are developing in themselves, for good uses, some of the qualities of 
 the opposite sex. I will assume, upon the same terms, that length of hair, (as 
 traditionally in the case of Samson), is related to, and coincident with, some 
 variety of Strength, physical, or mental, or both, endosmosed through these capil- 
 lary tubes, from Nature at large ; and finally, that among the forces so sym- 
 bolized and aided is that of Native, or Sensational Intuition, a faculty of 
 Knowing, in which woman is superior to man to a degree which compensates 
 remarkably for the superiority of the man in Pure Intellect, the penetrating 
 power of abstruse scientific discovery, now about to be signalized. 
 
 5. It has been noticed above that the ordinary Head of Hair endows equally 
 
326 BACK-BONE, PELVIS, SKULL. [Ch. IV. 
 
 Bone proper). They constitute, in other words, Tlie Back- 
 Bone of the Total Constitution of Being. The Pelvis is the 
 Something-, (Ground or Basis), and the Skull the Nothing- 
 Domain, (the Counter, Negative, or Logical Ground), of the 
 Abstractismus,— they two combining to represent Space (the 
 Firmament beneath and the Arch overhead), hence one of 
 the Two Abstract and Negative Continents of Being. The 
 Concatenated Vertebrae, (Separate Bones of the Back), of the 
 True Vertebral Column are then the Analogue of Time, the 
 remaining one of these Two Abstract Negative Continents. 
 The Particular or Individual Bones of this Column, in addi- 
 tion to Periods in the Succession of Time, denote The Indivi- 
 dual Universal Abstract Principles of the Order empirically 
 or discursively discovered or formulized by Comte — consti- 
 tuting his " First Philosophy. " These he has found only to 
 the number of 15 ; they should and will be, when fully dis- 
 covered and formulized, 24; the number of the Human Verte- 
 brae ; 8 groups of 3, instead of 5 (1), at which he has given 
 over the pursuit. The Four and Twenty Elders seen in vision by 
 
 the two Sexes, saving this tendency in the Female to preserve it in its full native 
 growth. But in respect to the Beard it is different. If in addition to the Ex- 
 ternal or Objective Light, (the Outward Sun of Common and Natural Illumina- 
 tion), there were placed an Interior Lamp or Source of Light, a sort of Pharos, 
 within The Tholus, or within the Head of the Image, surmounting an Edifice, it 
 would cast an inverse shadow from the Swelling Centre of the Dome, inter- 
 rupting its rays, which shadow would fall upon, and envelop, the lower por- 
 tion of the Dome {analogous with the lower part of the face of a man). This 
 shadow, contradicting the shadow from the External Sun, would then be the 
 Analogue of the Beard of the Man. Nature so indicates, if I understand her 
 language, that there is a sense in which the Male Intellect, the Light within 
 the Brow, is original or Godlike, as that of the woman is not, in any thing like 
 the same degree. If her mind is refulgent with reflected Intelligence, his mind 
 is fulgent with con-genital and generative Illuminating Power. There is, by 
 the Laws of Analogy, Sex of the Mind, no less than of the body, and of every 
 parcel and atom of the whole being. The Purely Intellectual Mentality of the 
 Woman is predominatively receptive and conceptive, gestative, amplifying, 
 
 (1) Politique Positiye. Vol. IV., p. 173-LSO. 
 
Cn. IV.] SMALL BOXES OF THE BODY. 327 
 
 John, seated, as it were, "round about the throne," (the Skull 
 and its vital inhabitant, The Soul) are the Four and Twenty 
 Universal Laws of Being of this Order : and numerically the 
 seer was the more accurate of the two observers. These are 
 Observationally or Empirically discovered Universal Princi- 
 ples, related to Time (Induction and Deduction, c. 1-9, t. 321 . 
 They are to be contrasted with another Series of such Prin- 
 ciples (the Categories of Kant) related to Space, and with still 
 another Series, Sciento- Philosophic, those announced espe- 
 cially in the present work, which Compass, as it were, the two 
 Realms of Space and Time in the Unity of a Transcendental 
 Relationship between them. 
 
 456. The remaining Small Bones of the Body, of The Face 
 and Limbs especially, represent the Secondary Class of Prin- 
 ciples discovered by Comte, constituting his " Second Philo- t 
 sophy." These are " also Abstract," that is to say, by Ana- 
 logy, Pertaining to the Skeleton, and "more numerous," but 
 local and special as affecting not "all Phenomena," but those 
 respectively of " the 7 Categories of Nature, or the Domains 
 
 organizing as well as reproductive, and fostering of the Wisdom of the Man. 
 The Male Intellect is, on the contrary, in like preponderance, discovering, pene- 
 trative of Causes, probing, experimental, crucial, and severe. All physical 
 differences of the two sexes are either co-incidental with, or correlative to, cor- 
 responding psychological differences. Woman is the Analogue of Nature and 
 The World ; Man of Science and of Man (or Mankind), as Antithetical to the 
 World; the Coition and Co action between the Sexes and the Reproduction 
 thence, of Movement or Art, and of successive Creation as such (t. 136). Woman 
 is predominantly Physiological ( Gr. Physis, Nature), and man Psychological 
 (Psyche, Soul for Mind). "Woman is psychologically the Satellite of man; man 
 physiologically the Satellite of woman. As Principles represented, all Being is 
 generated of them; a constant succession of births and deaths; of the Arisings 
 and Departings of the Universal Becoming fa. 31, t. 204\ 
 
 6. Again, however, the Head coincides with the Abstract, and the Trunk 
 with the Actual or Concrete. In the Abstract the two Principles are carried 
 absolutely asunder (saving by Inexpugn ability, a mere exception) ; the Man 
 has all the Beard and the "Woman none (or nearly so). But, in the Concrete, or 
 Actual, the equilibrium is restored. The hairy ornamentation of the body is 
 more impartially distributed. Sex is everywhere ; more distinct in the higher 
 
323 XANTEAl* DISTRIBUTION. [Ch. IV. 
 
 of the Seven Grand Sciences singly (t. 437). Finally, The 
 Principles of "The Concrete," — "The Third Philosophy" — 
 which he could neither enumerate nor distinctly discover, are 
 represented by, or have for their Analogues the still more 
 Numerous and Indeterminate Distribution of Muscles, Nerves, 
 Viscera, etc., which, as every Anatomist knows, it is espe- 
 cially difficult to classify. 
 
 457. Such are, by analogy, the Principles of Being, falling 
 into these Three Classes, as they are observationally and in- 
 ductively delivered by Comte, as derived from the Generaliza- 
 tion of the External Facts of Science. Let us now consider 
 the Categories of Kant, as Universal Principles of Mind, and 
 thence of Being (t. 455), as derived from Logic or Direct 
 Intellectual Analysis, — Subjective Investigation; (the ana- 
 tomizing or cut-up of the Body primarily down the Median 
 Line and crosswise at the Girdle). These Principles fall, in 
 the first instance, into 4 Groups-of-Categories, — Quality, 
 
 types of Being ; more blended and obscure in the lower types ; less distinct, 
 therefore, in the Edifice than in the human body ; still, however, analogically 
 traceanle in the outline and distribution of the parts. 
 
 7. But it remains to be said that by the Principle of mere Preponderance 
 (t. 526) the Woman is not wholly female, nor the Man wholly male. Each 
 Sex has a wing which laps over upon the Opposite Character (c. 42, t. 136); 
 so, also the Woman is not without a downy, pubescent beard, and some whole 
 races of men are very slightly endowed in that respect. And, by so much as 
 the Man excels the Woman in Projective Original and Impregnative Intellec- 
 tual Power, the Analogue of Light, by so much (proportionally) does the 
 Woman excel the Man in the tenderness and delicacy of Sensibility ; the genial 
 warmth which swells the breasts and rounds the figure, — the Analogue of the 
 Heat which fosters and delights our bodies, and prepares our food. The ex- 
 traordinary Original Fountain of Intellectual Light in the Brow of the Man is 
 thus compensated by the Extraordinary Warmth of Sentiment in the Heart of 
 the Woman. The discrimination above made between Physiological and 
 Psychological (Mentological) Excellence is the most obvious and ready defense 
 of the Male Sex against the forcible Physiological Argument of Mrs. Famham 
 for the Superiority of Woman. (1). 
 
 (t) In another sense it is more true to represent Man as a Major Mode of both Light and Heat, and 
 W-man as a Minor Mode of the same ; Light shaded and Heat reduced to Warmth ; Power modulated 
 
Ch. IV.] THE TWO FEET ; QUALITY AND QUANTITY. 329 
 
 Quantity, Relation, and Modality (Tab. 8, 1. 108). Each 
 of these Kant subdivides into 3 simple Principles which are 
 the Single Categories. The Subdivisions of Quantity are 
 represented by Oxe, Many, All. This, as the basis of In- 
 determinate Number, I have augmented to 5, and represent 
 them by One, Some, Few, Many, All (Dia. 5, t. 234 ; t 333). 
 Let us assume that each of the 4 Groups is capable, as by 
 Analogy it should be, of a similar and equally appropriate 
 augmentation, by increase of Speciality, and we have 4 
 Groups with 5 Subdivisions of each. The Analogy in the 
 Body for this Distribution is found in The 4 Quarters of the 
 Body (t 308) extending into the 4 Limbs, and terminating in 
 the Hands and Feet, with their respective Groups of 5 Fingers 
 and Toes. 
 
 458. The Two Feet are Quality and Quantity respectively, 
 the bases Metaphysical and Mathematical, respectively, upon 
 which the whole System of Truth and the whole Fabric of the 
 
 8. But, lest in this age of Special Sensitiveness on the subject, some indivi- 
 duals of the "Feminine Persuasion" should still object to a conclusion -which 
 affirms in any sense the Intellectual Supremacy of Man, let us see what Science, 
 ur^ed a step further, may enable us to do for them. If they will consent to 
 surrender the claim of Woman to be the Paraxon of Physical Perfection, the 
 other arm of the dilemma will then swing round favorably to their side. Mr. 
 John Frankenstein, an Artist and Art-Critic peculiarly endowed with insight 
 into the more recondite constituents of Artistic Effects, affirms that the Lines 
 of the Contour of the Male Figure have a higher quality of Gracefulness and 
 Beauty than those of the Female Figure. If this be so, it is because of the 
 greater Complexity of the Elements of the Curves, — an ulterior Exhibit, or a 
 highe r Potency, of the Hogarthian Principle of Beauty (t. 514), as contrasted 
 witl" che Simple Swelling Rotundities of the Feminine Form. In this secondary 
 aru ulterior sense there should then be, per contra, a corresponding refinement 
 in the quality of the Female Intellect ; a kind of Subtlety in which the Mind 
 of the Woman excels that of the Man, even as an Apparatus of Intellect itself 
 The Beard (as well as the Hair) has another function than that of mere orna- 
 
 into Geniality, Gentleness, and the extreme delicacies of Feeling and Knowing. The subject is the 
 focus of all comploxiies, and cannot ba exhibited in its many-sidedness in a few paragraphs. If injus- 
 tice is done, i*i this estimate, to the qualities of either sex, the Method is adequate when followed fur- 
 ther, to rectify all mistakes, and to conduct to an exhaustive and satisfactory solution. 
 
 29 
 
330 FLEXIBILITY OF THE HANDS. [Ch. IV. 
 
 Universe stand. Each member of the Upper two Groups, Rela- 
 tion and Modality, the Right and Left Hands, respectively, 
 has, it will be noticed, a doubleness of Development, (Sub- 
 stance and Inherence, for example, Tab. 8, t. 108), which is 
 wanting in respect to Quality and Quantity, the joint Pedestal 
 of the Universe. This difference is analogous with the greater 
 flexibility of the Hands, which can be folded in and out, as 
 compared with the greater fixedness or rigidity of the Feet. 
 A more extended effort would reveal the Corporeal Analogies 
 of Universal Principles as conceived by Hegel, Spencer, and 
 other Philosophers who have been less systematic and distinc- 
 tive; an effort which must be for the present, however, perter- 
 mitted. All of these Distributions of the Abstract First Prin- 
 ciples of Being, (with their indeterminate Addendum of Con- 
 crete Principles, or Principles of the Concrete), belong, when 
 radically considered, as already stated, to what I have else- 
 where characterized as Obsekvational Generalizations 
 (t 1012). They are derived, in other words, from an investiga- 
 tion of the Body (of the Individual, or of Universal Being), 
 
 mentation. It gathers, contains, and transmits the Vital Magnetisms or Spiritual 
 Forces of Nature. May not the diminutive Downy Beard upon the face of the 
 Woman perform this service in a more attenuated, and yet, in some refined sense, 
 in a more efficient way, than the more sturdy hirsuteness of the Male ? If the 
 appeal were from Science to Sense, few men whose lips have come in contact 
 with the cheek of the woman they have loved would be inclined to doubt it. 
 It is thus that the Dialectic of Ulterior and Still Ulterior Stages of Develop- 
 ment, — new waves in the Perpetual Flux of Principles in the Combination of 
 their Activities, — brings first one and then the other member of any Antithesis 
 uppermost or farthest forward, — suggesting the Precise Equality of the two 
 Elements in the Absolute. Still, practically, or in respect to the Most Obvious and 
 Prominent Aspect of Mental Organization and Action, the Verdict of Science re- 
 mains unaltered, as it seems to me, that Man (Male) is, Psychologically, 
 the Supreme and Governing Power, and that "Woman is the Physiological 
 Paragon. 
 
 9. In making an estimate of the relative worth or value of the two Sexes, the 
 strength and quality of their faculty of Knowing is by no means all. There is 
 ground for affirming, as our Science will elsewhere demonstrate : That the 
 Woman has a Moral Function which gives to her another kind of Supremacy, 
 
Cn. IV.] SCIEXTO-PHILOSOPHIC UNIVERSAL PRINCIPLES. 331 
 
 somewhat in the gross, (Ft. en gros). This statement applies 
 with greater force to the Method of Comte, and less so, but 
 still essentially to the Method of Kant. Neither begins in 
 Radical Analysis, the Single Clean Cut, inclusively represen- 
 tative of the Whole Anatomy of the subject. 
 
 459. There remains to be noticed then, in direct contrast 
 with this whole Combined Method of Comte-and-Kant, still 
 another Method, and another Whole Assemblage of the First 
 Principles of Being, thence derived, still more Eadical and 
 Fundamental, the working of which Method, and the collec- 
 tion of which Assemblage of Principles, belongs to the new 
 kind of Philosophy herein elaborated, and which I have de- 
 nominated Sciento-Philosophy. The Generalizations in ques- 
 tion are, as also previously stated, what I have denominated 
 Analytical Generalizations (t. 1012). The Analogues in 
 the Body for this new, and, for exact Scientific purposes, 
 greatly more important, Class of Principles, are of three kinds : 
 1. Universalold, 2. Generaloid, and 3. Specialold. • The 
 Primitive and Universaloid form of Sciento-Philosophic Uni- 
 versal Principles corresponds with the Single and Primi- 
 
 under the head of Influence, over the Man. The True Woman has a power and 
 a responsibility in elevating and maintaining the Moral Nature of Man at the 
 Acme of his own innate possibilities in that direction, which is wholly different 
 from any influence, which in any similar degree, the Man is capable of, or called 
 upon to exert, over the Woman. This fact was first confidently affirmed and 
 urged upon my attention, out of the testimony of her own profound feminine 
 intuition, by such a woman. The subsequent investigation of the proposition 
 by the light of Universological Principles confirms the assumption. 
 
 10. The whole of this discussion has, however, occurred incidentally here. 
 The point for which the Hair and Beard are now considered is to call attention 
 to their Analogical Position and Relationship with the Intermediate Spiritual or 
 Breathing Region of the Body— from the Nostrils to the Waist. They cover in 
 this manner the Throat, Neck, Chest, and Lungs, and accord with them by a 
 certain identity of Function. They float upon the same ocean of air, which, 
 entering the Lungs, becomes Breath, and is exhaled in Rays of Vapor which 
 repeat the Hair. They symbolize Shade or Shadow ; and the Ghosts in the 
 Spirit- World are conceived of, and denominated "Shades" or " Shadows" — (the 
 inhabitants of Hades, a word also etymologically cognated with Sheides). 
 
332 OSSEOUS ANALOGY. [Ch. IV. 
 
 tive Division of the whole Body, (Head and Trunk), at the 
 Median Line, into the two Equal Side-Halves of the Body ; — or 
 rather with the Synstasis, Analysis, and Synthesis of the Body 
 at that Central Line (t. 322). These are in tnrn the primitive 
 Unism, Duism, and Trinism, as illustrated in the Constitution 
 of the Body (Tab. 12, t 211). This Lateral or Sidewise Dis- 
 tribution is Spaceoid (t 386). 
 
 460. The Secondary and Generaloid illustration, in the Body, 
 of this style of Universal Principles is found in the Sub- 
 divisions of the Pelvis and Skull, the two Fundamenta of the 
 Bony Framework, into the particular "bones which compose 
 them. The Pelvis is a Unoid ; or divides "by Odd Numbers. 
 It consists of 3 Aspects ; 1 st , of the Sacro-Coccygeal Col- 
 umn — Unismal ; 2 T,d , of the 2 Coxal Bones (Ossa Innominata) 
 — Duismal ; and, 3 rd , of the Whole — Trinismal. The Unismal 
 Base then divides by the higher Odd Numbers in Series, 3 
 bones in the Coccyx, and 5 in the Sacrum. The Skull is a 
 Duoid ; or divides by Even Numbers. It has 8 bones, 8 being 
 the 3 rd power of 2. It has adjunct to it in the bones of the 
 Face, the double (equal) of the next higher and governing Odd 
 Number, 7, — these bones being 14 in number. The Sub- 
 dominant 2, Sacral, (even), in the Pelvis, and the Subdominant 
 7, (odd, though doubled), in the Skeleton of the head vindicate 
 the Principle of Inexpugnability, — the Minor Presence of 
 the Opposite Principle. This Distribution of Skull and Pel- 
 vis, as Ends of the Main Extension of the Body ; successional 
 or lengthwise, is Temporoid, within a Spatial Domain (t 455). 
 
 461. The Tertial or Specialoid illustration, in the Body, of 
 this style of Universal Principles occurs in the Teeth and 
 Nails, the Nude or Exposed, and highly finished or Enameled, 
 Termini of the Bony Framework. These bone-like Extremities 
 of the Extremities of the Body, converted, as it were, into the 
 clearness of Crystal, symbolize a New and Important Kind of 
 Universality and Representative Value, in respect to the whole 
 system. We are in the presence here of a New Kind of Gen- 
 
noo 
 
 Ch. IV.] ALL, IX THE ANALYSIS OF THE LEAST. 060 
 
 eralization passing up to Universality, while resulting, 
 nevertJieless, from carrying Speciality down to the Minutest 
 Points of Particularity. This is then pre-eminently the 
 domain of Analytical Generalization (t. 1012). At this 
 point, analogically, The Definite Epitome of All Universal 
 Principles is found in the rigorous Analysis of any, the 
 least Atom, of Matter, of Mind, or of Movement ; of the Minu- 
 test Thought or Thing even ; in accordance with the intuitive 
 statement of Swedenborg, that U A11 things are contained in 
 the least thing." There is, therefore, in what is analogous 
 with this view, a Magnificent Terminal Conversion into 
 Opposites from Universal Laws gathered by commencing in 
 General Observation and Encyclopedic Estimates, to Laws 
 more Exact, more Obvious when pointed out, and equally, or, 
 in another sense, more Absolutely Universal derived from 
 the Analysis of any least Item of Being, — the paring of a 
 finger-nail even. The basis is so laid for a new, distinct, and 
 precise classification of all the Phenomena of the Universe, the 
 understanding of which, instead of demanding an elaborate 
 education in the Special Sciences, shall be itself the initiation 
 and the instrument for the speedy accomplishment of that edu- 
 cation. All this is analogous, again, with the use made by the 
 Zoologist of the Teeth and Nails (or Claws) in the Classification 
 of the Animal Kingdom ; reading by them alone the whole 
 Physical Structure and the necessary habits of life of the 
 Animal, whether the Species be living or extinct. 
 
 462. Unism, Duism, and Trinism here re-appear at the 
 outer Extremities of the Body, echoing in a Fuller Expression 
 to their Primitive Occurrence at the Median Line (t. 459). 
 The Bi-lateral Equation of the Limbs follows that of the two 
 Halves of the Body. The Thumb, in the Constitution of the 
 Hand, is a Unoid (single). (The Nail of the Thumb follows 
 the Thumb, as the Analogue of Unism, the Abstract Principle, 
 follows the Unit, as thing ; and so of the Nails of the other 
 Digital Extremities). The 4 Fingers of the Hand are a Duoid 
 
334 TEIGEADE DIVISION C2_ SCIENTO-PHILOSOPHY. [Ch. IV. 
 
 (2+2) ; and the whole Group of Fingers and Thumb is a 
 Trinoid (1+4). The Jaws are the Limbs of the Head. The 
 Teeth repeat the Nails. (1). The Unism, Duism, and Trinism, 
 is here carried out in higher Complexity, or in more elaborate 
 Perfection. The Jaws are properly 4, not 2, as ordinarily 
 reckoned. Each Jaw, (half-jaw), has 8 Teeth distributed into 
 Classes, as follows : 1. Canine, equal to Thumb, a Unoid 
 (Point) ; 2. Incisors (Edge, Line) + 2 Bicuspids (Two-Points) 
 = 4, a Duoid (doubled) ; 3. Molars, — Grinders, Trinoid (Sur- 
 face and Solidity). Fourier had a perception of some relation 
 between this Distribution of the Teeth and a Governing Law of 
 Distribution Universally. He insisted that the Number 32, that 
 of all the Teeth in the Adult Jaws, is a Grand Governing Num- 
 ber in the Numerical Distributions of Being throughout the 
 Universe. He made a similar use, in an obscure way, of the 
 Numerical Distribution of the Bibs, 12 in Number on either 
 side, with the Composition 7 + 5, (the Long and Short Ribs 
 respectively), relating it to the Diatonic Scale in Music (7), 
 and the 5 Semi-tones. 
 
 463. This immense text, here crowded into a mere Synopsis 
 in a few paragraphs, will require volumes and the combined 
 labors of the University for many years fully to elucidate it. 
 Reference is had for the present to other portions of this work ; 
 to " The Analogical Anatomy of the Head and Trunk"; and to 
 the forthcoming " Exposition of the Apocalypse." 
 
 464. It is obvious that The First Cleavage of the Body into 
 Halves ; The Two Abutments of the Trunk, (Pelvis and Skull) ; 
 and the Least and Last Extremities, (the Teeth and Nails) ; — 
 the Analogues of the Three Stages of Sciento-Philosophy, — 
 Universaloid, Generaloid, and Specialoid, — constitute A Tei- 
 geade Seeies of Pivotal Positions ; Incipient, Medial, 
 and Final; holding, as it were, in Clamps or a Framework, 
 all the other Parts and Aspects of the Skeleton (and Body), — 
 
 (1) See Analogical Anatomy of the Head and Trunk. 
 
Ch. IV.] ECH0S0PH0ID XATURO-METAPHYSIC. 335 
 
 wMcli have been assigned as the Analogues of " The Universal 
 Principles" of the other Systems of Philosophy. In the same 
 manner, the ~New Philosophy here adduced is more radical and 
 comprehensive, embracing all other Systems, and bringing 
 them into a Common Unity, while it is still, in itself, a new 
 and distinct System, in addition, — as that which does so em- 
 brace and bind the parts of the other Systems into one. 
 
 465. Allusion has been made to the existence of a Sub- 
 dominant Semi-Scientific Aspect of Naturo-Metaphysic, Coun- 
 terparting the Naturo-Metaphysicoid Subordinate portion of 
 Echosophy, (t 340). This is imported from ±, and is charac- 
 teristic of Mill, Bain, and other stanch Echosophists, when 
 they treat Metaphysics in the vein of Critical Science, or from 
 the exterior point of view of the Inductive Sciences. It may 
 be notated thus, (1 .0) (1.2). We are now prepared to return 
 to the consideration of Ontology, the Corresponding Depart- 
 ment of INaturo-Metaphysic. 
 
 466. Absoltjtology, the lowest branch of Ontology, x>, 
 echoes to "The Objective Method" in Generalogy, +, Comte's 
 " Fundamental Elaboration ;" Ixfesttology, the highest, a, 
 to "The Subjective Method,"—, Comte's " Principal Ela- 
 boration" (t. 36); and, finally, Ecstatology, the Middle 
 Branch, oc ? to the Generalized Analogic between those two 
 Methods, (t 441), = ; or thus : 
 
 T^BLE 3 3 . 
 
 (Philosophical) Ontology ox> . (Echosophical) Generalogy -£- . 
 
 ls'finitology a subjective method — 
 
 Ecstatology oc Generalized Analogic = 
 
 Absolutology do Objective Method + 
 
 These Gradations of Generalogy echo in turn to the funda- 
 mental or Spencerian Distribution of Specialogy (the principal 
 domain of Echosophy) ; namely, to Clef 1, Clef 2, and Clef 3, 
 
336 ONTOLOGY OF TUB FROTHINGHAMS. [Ch. IV. 
 
 respectively. It is worthy of note, then, that contemporane- 
 ously with the announcement by Spencer of the true "basis of 
 the distribution of Ordinary Science, (the Scientic portion of 
 the distribution of Cosmology, Typ. Tab. t 40), the Frothing- 
 hams (of Boston) produce a remarkable Work, entitled Phi- 
 losophy an Absolute Science, founded on the Universal Laws 
 of Being, and including Ontology, Theology, and Psycho- 
 logy, made one, as Spirit, Soul, and Body. (1). Their posit- 
 ing of the Laws of Being, stripped of Amplification, and as I 
 apprehend it, may be represented as follows : 
 
 TABLE 33. 
 
 [Read from below upward.] (2) 
 
 External or Phenomenal 
 
 * 
 
 EXISTENCE. 
 The Creation. 
 
 THE INFINITE, Marriage, or Conjunction, THE FINITE, 
 
 THE ABSOLUTE, 
 God, as Absolute Creating Cause. 
 
 467. God, as well as the External World, is here conceived of 
 as a resultant Compound Existence, so to speak, from the Mar- 
 riage of two Opposite Principles, The Infinite and the Finite. 
 This is an Absolute allied with Ferrier's Trinismal Absolute, 
 (a. 5, 26, t. 267). But it is more accurate, as Ferrier has shown, 
 when expounding Pythagoras (a. 21, t. 204), to put The 
 FiNiTiNG-Principle, Peras or Limit, in the place of The Finite 
 (The Limited), and then to Identify The Finite with (at least 
 Phenomenal) Existence. On the other hand, Mr. Mill ob- 
 jects, rightly enough, to our substituting The Absolute, as 
 Abstract, for God, as the Concrete Absolute Being. It is also 
 certainly more in accordance with instinctual usage to as- 
 sociate The FiNiT-ing Limit with External Existence, and 
 
 (1) By E. L. & A. L. Frothingham. (2) It>., VoL I. p. 
 
Cn. IV. ] MAERIAGE, ESPOUSALS, CONJUNCTION. 337 
 
 lience with Science, and The Infinite with Subjective Onto- 
 logy, and hence with The Absolute of Philosophy. Submit- 
 ting to these Criticisms, and making the necessary Accommo- 
 dations, it is as between the Infinite and the Absolute, the two 
 Partners in " The Unconditioned" of Hamilton, that the really 
 First Ontological Marriage takes place. 
 
 46S. Marriage, or Espousals, and Conjunction, imply and 
 correspond with Ecstaticism or the Ecstatic, "The Ineffa- 
 ble" of Paul, and The Unspeakable, (Fr. "Indicible"), of 
 Wronski, which I have placed between the Infinite and the 
 Absolute in this recondite and Incomprehensible Domain, 
 (t. 239). Of these it is now said that The Absolute, or The 
 Metaphysical Substance, back of Phenomena, echoes, from 
 the Domain of Philosophy, to the Abstract-Concrete Domain 
 — Type, Chemistry — the Science, in fine, of Substance or Mass, 
 in the Cosmical Scientific Domain ; that The Infinite, as the 
 All-Differenced Opposite of Mere Mass, echoes to The Con- 
 crete or Corporeal, which is the Perfect or Ultimate Manifesta- 
 tion of Substance through Form (in Body or Bodies) ; and, 
 finally, that the Ecstatic, the Realm of Espousals, Conjunc- 
 tion, Exquisiteness, and Creative Eesult in The Finite- as 
 Progeny, corresponds with Abstractology, the Conjunction- 
 and-Transition-Point between the Unlimited Mass and the 
 Limited Body ; the Inception of the Nascent State, or of the 
 Process of Creation or Generation ; the Cleft or Crack, and 
 the Blade or Line attendant or inserted, (c. 2, 4, t. 448). 
 
 469. The Clefs x>, x, a, stand in the place of (<x») 1.2, 
 that is to say, of the Cardinoid view of the subject. There 
 remains an Ordinoid or Ascending Series, which is ( a» ) (1 . 2) 
 1 st . 2 nd , the notation of which has to be written in full. We 
 have here what corresponds to Cosmology, Pneumatology, 
 and Anthropology, respectively (Typ. Tab. t. 40). These divi- 
 sions of Philosophy I take to be, I. Pantheism (Cosmo- 
 logical) which upon its Negative Border terminates in Atheism 
 (Non-theological and Anti-theological) ; II. Mysticism ; and, 
 
338 NOTATION OF SCPeSTTO-PHILOSOPHY. [Ch. IV. 
 
 III. Anthkopo-Moephism, (the Doctrine of the Human Form, 
 as impressed on All Things). The Ml justification of this 
 Classification must be postponed to other occasions. The 
 Parallelism between Philosophy and Science in this particular 
 is exliibited in the following Table : 
 
 TABLE 34. 
 
 Philosophy 1 : 0- EcTwsophy \ ; 1. 
 
 Anthropomorphism ocx> (1 , 2) 3 rd . Anthropology (1. 2) 3 rd . 
 
 Mysticism ooc(1.2)2 nd . Pkeumatologt (I.2) nd . 
 
 Pantheism . ceo (1 , 2) 1 st - Cosmology (1 . 2) 1 st . 
 
 (Atheism) ax> 0. (Nihilism) (1.2) ~ 0. 
 
 470. We have now concluded the Notation of Philosophy 
 as heretofore understood in the World, or more specifically, 
 of Naturo-Metaphysic. We come, in fine, to that of Scteoto- 
 Philosophy (1 . 1). Here, again, the subject for which all 
 that has been said is merely a foundation, must be dismissed, 
 for the present, with a slight notice. The whole of our present 
 labor is, in a sense, merely a clearing of the ground for future 
 construction. The New Philosophy now mentioned will be 
 pre-eminently The Philosophy of the Future ; but, at this 
 point, I can do no more than to define its domain and the 
 starting-point of its development. 
 
 471. In the preceding consideration of Naturo-Metaphysic 
 on the one hand, and of Science on the other, it will now be 
 observed, when attention is called to the fact, and by reference 
 to the Numbers I., II., III., at the Left Margin of Tab. 18 
 (t. 347), that we have really passed directly upward from Ojte 
 to Theee in respect to the Ideal and Analogical Basis of our 
 System of Exposition, and that the consideration of the Inter- 
 mediate Number, Two (analyzed into 1.1), has been virtually 
 omitted. It is the same, Subdivisionally, within what is there 
 
CH. IV.] DO.MAIN OF SCIENTO-PIIILOSOPHY. 339 
 
 marked as III., that is to say, the 1 ; S the Clef of Philosophy 
 in this Lower Sense is only equivalent to Unity in the Practical 
 and Natural Sense in which the Mathematician would unhesi- 
 tatingly write the equation 1 + = 1. The total Fractionismus 
 of Number Counterparting the total External Numerismus, is 
 contained within, as the Bowels of, this Single Positive Unit ; 
 the Zero being no more than the Unheeded Cavity, or Vacancy, 
 which accommodates them there while it extends out and 
 around. The Zero is therefore practically thrown aside from 
 recognition, although it glides into Mathematical Calculation ; 
 and, Metaphysically, we have now taken the pains to restore 
 it to a Quasi-Equality with the Unity. 
 
 472. For the present purpose, however, we may recur to the 
 statement that the Naturo-Metaphysic is, virtually, repre- 
 sented by the Single Unit One; notwithstanding the more 
 elaborated character of its ordinary Clef, 1 ; 0. 
 
 473. On the other hand, the Domain of Science, or Echo- 
 sophy, as hitherto developed in the world, and in the present 
 treatise on the subject, elsewhere denned as Monospherology 
 (Str. 0). having the Clef 1 ; 2 figures throughout in the Spirit 
 of the Number Thkee (14-2 = 3), and centres upon Cosmical 
 Concretology, with the Clef (3.) 1 st . 
 
 474. There is, now, intermediate between these two Do- 
 mains, a Middle Region, more Occult ; more Rational- Spir- 
 itual, and hence more Obscure, while yet intrinsically more 
 Governing and Supreme in the whole realm of thought. This 
 is that which has for its range of Existence all that echoes, in 
 the same generalized sense, to the Number Two ; — so found- 
 ing a new Aspect of both Science and Philosophy, cognate 
 with the Internal and External Constitution and Character of 
 this Rational Governing or HEAD-Number, Two. c. 1. 
 
 Commentary t. 474. Naturo-Science-and-Metaphysic, (Monospherology), 
 piles up one Octave above another — to illustrate from Music— constituting 
 the Total Key-board or Register. Sciento-Science-and-Philosophy, (Compar- 
 ology) eliminates the Do or Me of every Octave, and identifies it with the Do or 
 
340 DOTATION OF SciENTO-PHILOSOPHY. Cn. IV. 
 
 475. By the constitution and character of the dumber Two 
 is meant especially its Composition from a Oste (1) and another 
 O^e (1), together with the Interior Frame-work of Thought- 
 Lines {of Difference and Union) — the true Mesothet between 
 the two Units involved, by which they are constituted into 
 the Sum which we name Two. It is just at this ultimate 
 depth of Analysis that we arrive at a perception of the in- 
 herent Constitution of Number universally ; and hence of 
 Relation as the Grand Domain of Law throughout the Uni- 
 verse of Being. It is here that the Occult Presence of Foem:, 
 (with its Elementary Constituency of Points and Lines), is 
 revealed in the Interior of Number ; as, on the other hand, 
 we are already aware that Number measures the Obvious 
 Constituency of Form. (t. 258, c. 8, t. 143). 
 
 476. The Clef properly adapted, then, for the New Aspect 
 of Number, and for the Universal Corresponding Relations of 
 Being, extending through Philosophy and Science, is 1 ; 1. 
 Of this Aspect of Twoness, the Internal Ideal Unity, that which 
 makes of the two Ones the Sum which we call Two, is the 
 Thought-Line (or System of Thought-Lines) between the Con- 
 stituent Entities or Units. This splits into a Numerousness of 
 Aspects, under Microscopic Intellectual Analysis, equivalent 
 to All the Views which are possible of the Fundamental 
 Laws of Being. This is, then, the Domain, par excellence, 
 of "the Absolute Truth" of Ferrier, which alone addresses 
 itself supremely to the Universal Faculty in Man, (The Duis- 
 mal Absolute, a. 5, t. 267) ; that of the "Unmade Principles" 
 and "Transcendental Science" of Hickok; and, lastly, of the 
 Inherent Necessity of Hegelianism and of Universology. It 
 is a region habitually overlooked by Naturalism, or mere Ob- 
 
 Re of every other Octave, so that the Whole of Music is treated of as if it were 
 contained within a Single Octave ; or, in other words, the Principles of Every 
 Science are found contained in each Science, so that an entirely new distribu- 
 tion of the whole field — the Sciento-PTiilosophic, takes place, not relating to Do- 
 mains, out to the Principles which pervade All Domains. 
 
Ch. IV.] 
 
 SCTENT0-PHIL0S0PHIC DISTRIBUTION. 
 
 341 
 
 servational Inquiry, both in Philosophy and Science. It is 
 " the stone rejected by the builders," but which is destined to 
 be "the Head of the Corner." This New Sciento-Philosophy 
 converts readily into Compakative Science, the nature and 
 claims of which are somewhat extensively expounded in the 
 last Chapter of the ' ' Structural Outline." The following Table 
 exhibits by the naked Clefs the relations of the Several Aspects 
 of Science and Philosophy here brought into connection with 
 each other. 
 
 TABLE 35. 
 
 II. 
 
 !• »*> J ?-» 
 
 ' r 
 
 
 ■ ■ — * 
 ' 1 st . 2 nd . 
 
 
 
 
 r(3.) 
 
 'I.( = 
 
 = 2)< 
 
 1 ;2 < 
 
 1 2] (2.) 
 
 
 
 ' 
 
 > + — 
 
 ' I.V2 
 
 ,(10)3. 
 
 J.( = 
 
 = 1); 
 
 1;0 
 
 10 (10)2. 
 
 
 
 * 
 
 '(1.0)1. 
 
 Read for i., Indeteeminology, Chaotic; for H,, Detebminology; for m„ Univebsology, which, 
 as embracing its own Totality, and then the two Inferior Domains in a Compound Tri-Unity (III. + I. 
 + II.) is the Philosophy of Integbaxibm. 
 
 477. An instance is given of Sciento-Philosophic Distribu- 
 tion, though not brought under the Notation now indicated, in 
 Text No. 248, where the Abstract-Concrete and the (Concrete-) 
 Concrete of Spencer, Clefs (1.) and (3.), are brought together 
 as constituting conjointly The Concrete (1 ; 3) which is then 
 contrasted with The Abstract (2 ; 2) ; a Dual Arrangement 
 which the popular instinct has long since adopted, in the 
 place of a Trinal one, as more Fundamental and General 
 than the Trinal Arrangement made basic by Spencer. It 
 
342 SCIEXTISMAL 0RDES OF DISTRIBUTION. [Ch. IV. 
 
 amounts to Classing the two Odd Head-!N"umber8, O^e (1) and 
 Three (3), together, on the Ground of tlieir Common Charac- 
 ter of Oddness, and opposing them to the remaining Head- 
 Number, Two (2), which represents Evenness, the Opposite 
 Principle to this Oddness. Curiously enough, a most impor- 
 tant Reversal then occurs ; the Oddness, Primitively and 
 Naturismally single or associated with One, is now, Secondarily 
 and Scientismally, double in its mode of occurrence, (the 1 and 
 the 3), and the Evenness, Primitively and jSTaturismally Dual, 
 is now Secondarily and Scientismally Unismal, (2 as a single 
 Sum) ; that is to say, we arrive here again at the Unity of 
 Relation intervening between the Diversity of Entity in away 
 which repeats the Intervention of the Pure Thought-Line be- 
 tween the Units in the Composition of the Two. In other 
 words again, Duism is the' Scientific Unism, (the Monad of 
 Thought, c. 8, t 143), or the Primitive Cell and Foundation of 
 Science in the Transcendental or Supreme Sense of the term. 
 The Sciento-Philosophic Notation for the Abstract is then 
 (1.1)1 5 and that for the Concrete (1.1)2; for their Com- 
 posity (1.1) 3. 
 
 478. The JSTaturismal Order of Distribution springs at once 
 from One (1) to Three (3), omitting the Two ; and this is 
 Characteristic of Observational, or Ordinary, Science and Phi- 
 losophy. This Higher Scientismal Order of Distribution 
 results from recovering the Two (2), and making it salient ', as 
 furnishing a higher Branching of Being and Knowing. 
 This is characteristic of Sciento-Philosophy, and relates to 
 Transcendental or Pure Science, to Comparology, in fine, the 
 Governing Aspect of both Science and Metaphysic. To omit 
 the distribution by Two, related to the Algebraic Equation, to 
 Analogic and Dialectic, to the Primitive Division of the 
 Human Body at the Median Line, and to Equality as the basic 
 idea of All Science, is to ignore the Pure Canon of Criti- 
 cism upon all our distributions furnished by The Necessary 
 Evolution of the Cardinal Series of Numbers, — the heart 
 
Ch. IV.] AKTOPHILOSOPHY. 343 
 
 and core of Uhiversology, — and to degrade all our Classifica- 
 tions into the rank, again, of mere Individual Observations 
 and Preferences. 
 
 479. On the other hand, even in the Naturismal Distribu- 
 tion, there is a counterparting tendency on the part of Abstrac- 
 tion, (represented by Two), to split into a double Manifestation 
 echoing to the Primitive Constituency of this Number from 
 two Units, (giving first 2, then 4, and then 8 as opposed to 
 the 1). This has been previously referred to in respect to the 
 Differential and Integral Calculus, which, under a double 
 designation, is still reckoned as a Single Calculus or Depart- 
 ment of Mathematical Science (t. 281). 
 
 480. Arto-Philosophy, (Artismology, or the Science of the 
 Artismus), is, or rather is to be, the result of the Mutual action 
 and reaction of Naturo-Science-and-Metaphysic, (Naturis- 
 mology, Monospherology), and Sciento-Science-and-Metaphy- 
 sic, (Scientismology, Comparology), blending into each other ; 
 with the Addition of that Freedom of the fancy which is char- 
 acteristic of Art. The forthcoming Exposition of the Apoca- 
 lypse is intended to be an illustration, in a degree, of this Order 
 of Philosophic Writing ; with a Basis in the profoundest Scien- 
 tific Aspect of things, but discursive and illustrative in method. 
 Nature is in a Crude Synstatic Condition. Science sharply 
 divides and unites, as illustrated by the meeting of the differ- 
 ent colors of a checker-board. Art tones down the edges, 
 obliterating and blending the trenchant differences of Science, 
 and gracefully tends backward to the confusion of Nature, but 
 without completely restoring it. (t. 259). 
 
 481. We turn for a moment more, in conclusion, to the 
 Peculiar Character and Applications of Sciento-Philosophy. 
 Let the One (1) represent any Object whatsoever, and the 
 Zero (0) the surrounding Vacant Space, (or Sound and Si- 
 lence, respectively, (Str. 0). The ; 1 = 1 ; will then 
 denote the equal Two-sidedness or Bi-lateral Symmetry of the 
 Object ; as of the Human Body, for instance ; together with the 
 
344 seco;n t daky, ok radical analysis. [Ch. iv. 
 
 Yacant Spaces which appear at the Right and Left, or on 
 either side of the actual Object. (The Compound Clef ; 1 = 
 1 ; (1 ; 2) would then denote the Static Aspect of the case, 
 while ; 1 = 1; (1 st . 2 nd .) would put the subject in Motion, 
 and suggest the Walk or Way of Practical Dialectic), (t. 383). 
 
 482. But 1 + = 1. If then we cancel the two Zeros, (t. 481), 
 we shall have remaining 1 ; 1 (or 1 = 1), the Distinctive Clef 
 of Sciento-Philosophy (t. 476). The 1 denoting the External 
 Wholeness- Aspect of Being, 1 ; 1 denotes the two Halves of 
 the Object, each severed from the other, and figuring as 
 a Whole ; as for instance, the two Side-halves of an animal 
 carcass, or of a human body, partly sundered by the sur- 
 geon, in the first and fundamental step of Dissection. This 
 Clef 1 ; 1 has, therefore, as its legitimate signification, Radical 
 Analysis, (strictly Anatomism), or Analysis in the Abso- 
 lute Degeee ; which is the Sciento-Philosophic Peculiarity. 
 
 483. All of the Distributions we have been pursuing corre- 
 spond with Analysis in some form or degree, inasmuch as they 
 fall within the Elementismus of Being (Tab. 10, 1. 145), not- 
 withstanding the fact that Echosophy is relatively Elaborate 
 as compared with Philosophy (t. 270). Sciento-Philosophy 
 only differs therefore from Ordinary Science and Philosophy 
 in the Extreme Cleanness, Clearness, and Thoroughness of 
 its Primitive Discriminations. It diners especially from 
 Transcendentalism of the Old Order only in the fact that by 
 being still more Transcendental, like the voyagers after the 
 North Pole, it finds an open sea beyond obstructions, and so 
 becomes clear and perfectly determinate, (a. 24, t. 267). 
 " Analysis" in Phonetic Teaching furnishes an excellent 
 illustration of what is here meant. There is, first, Analysis in 
 the Ordinary Degree, which has furnished us the letter-sounds 
 of the Alphabets of all the Languages which have Phonetic 
 Alphabets. Here the namings of the Sounds, as pee, bee 
 (p, b), etc., contain, however, a Mikton or Confusion of two 
 Sounds, a Consonant- and a Yowel- Sound united, _£>, ee, b, ee, 
 
CH. IV.] RADICAL LINGUAL ANALYSIS. 345 
 
 etc. It requires an Effort of Extreme Practical Analysis to 
 utter tlie Consonant-part of the Sound apart from the Vowel- 
 accompaniment. Indeed, this is never possible in the abso- 
 lute sense. For in this sense, and as implied by the literal 
 meaning of the word Consonant, (Lat. Con, with, and Sonans, 
 sounding), the Consonant, absolutely stripped of Vocality or 
 Vowel-accompaniment, is, in itself, no Sound at all, or 
 equal to Silence, (a Something = Nothing) ; that is to say, it is 
 mere Limit on the Sounding Breath, (Vocality, Vocalized 
 Breath, or the Vowel) ; and here, as in the " Senseless Abstrac- 
 tions" of Mathematics (a. 2% 23, t. 267), mere Limit has no 
 Breadth or Real Being whatsoever. But, again, inversely, 
 Vowel-Sound absolutely stripped of All (Modulating) Limita- 
 tion, (which limitation is, per se, the Consonant-Element), is no 
 Sound at all, or is in turn Equal to Zero (0). Here, then, at 
 both Extremes, by Absolute Analysis, we are carried down 
 to the " Senseless Abstractions'' which, nevertheless, effectu- 
 ally underlie all real Being, and which constitute the bottom 
 Hard Pan upon which must be constructed all tliorougJily 
 secure and permanent foundations. 
 
 484. There is then — in respect to Sound, illustratively of all 
 other Spheres, — a Secondary Analysis in the Extraordinary 
 Degree, which ends in the Annihilation of the subject, or rests 
 on the Absolute Zero ; precisely as the deep cut of the surgeon 
 implies the death of the subject ; which radical Analysis, or 
 Anatomy, bases, however, a more thorough Construction, as 
 the Cut-up of the dead subject by the Knife is in aid of the 
 better understanding, — the only understanding, indeed, worthy 
 of the name, — of the Laws of Life, and the Constitution con- 
 sequently of a true Hygiene or Theory of Physiological Living. 
 This Analysis, as conceived in the Absolute Theory, is 
 practically impossible ; as in Geometry it is impossible to 
 draw a Line which shall have no breadth or thickness ; but 
 the Effort, in practice, toward the Impossible, is neverthe- 
 less, not only practicable, but exceedingly important, — hardly 
 30 
 
346 PANTARCHAL SYSTEM OF EDUCATION. [Ch. IV. 
 
 less so than the possession of the ideal theory as a regulative 
 form of thought. It is as important, in other words, to the 
 nicety and precision of the labors of the draftsman, that he 
 make thin, delicate and exact lines, as it is to those of the 
 Mathematician that he conceive, or assume as conceived, lines 
 having no breadth whatsoever. Phoneticians drilled in this 
 species of Yocal Analysis will recognize especially the force 
 of this illustration. The utmost effort at the utterance of the 
 Pure Consonant- and Pure Vowel-sound, stripped of the pre- 
 sence of anything of the opposite element, has not only a 
 theoretical value, as distinguisliing these and the Subordinate 
 Classes of Elements more thoroughly in the thought, but is of 
 the utmost practical utility, as a vocal Gymnastic, giving a 
 clearness and purity of enunciation, and a quickness in the 
 apprehension of Sounds, which nothing else can. It is precisely 
 here that all lingual education should commence with the 
 
 Child, PRIOR TO THE LEARNING OF ANY ALPHABET OF LETTERS 
 
 or Signs. It is here also that will commence the Unification 
 of the Speech of all Nations, (Str. O.) ; c. 1 ; and it is in 
 that which is precisely analogous with this Radical Elimi- 
 nation of the First Elements of Speech, and this Practical 
 
 Commentary t. 4 84. 1. There are but few even among the technical 
 Phonetic Teachers who understand and practice this thorough and radical drill 
 upon the "Explosive" utterance of the Elementary Sounds. It was carried to 
 its utmost power and best results by Prof. Augustus F. Boyle, now of the 
 Pantarchal University, whom I associated with myself, more than twenty years 
 ago, in the Introduction of Pitman's Phonography, and the Science of Phonetics 
 generally, into our American System of Education. Prof. Boyle combines an 
 ideal of Education from the most Elementary teaching up to the Organization 
 of the University upon the Grandest Scale of Scope and Efficiency, coupled 
 with practical ability as a teacher, which leave him without a rival. He 
 stands, in my own thought and estimate, as the first Educationist in the World. 
 Personally I owe to him a larger debt for his influence over my own mentality 
 as a stimulus to thoroughness and practical breadth of view,— for a certain in- 
 tellectual audacity, — than to any other person, unless an exception be made in 
 favor of the noble woman adverted to in the introduction to this work, and 
 whose influence has been of a kindred character. 
 
Ch. IV.] METAPHYSICAL EQUATIONS. 347 
 
 Brill upon their separate Utterance, that the entire System 
 of Education should, and hereafter will, commence. This 
 will be the distinctive characteristic of the System of World- 
 Instruction to be inaugurated by the New University. 
 
 485. That which is so analogous in the Universe at large 
 with this Secondary and Extreme Analysis in respect to the 
 Elements of Speech is Sciento-Philosophy. It is the Scientific 
 and Precise Assertion of the Duismal Absolute (a. 5, t. 26) in 
 theory, and the Effort, as a Discipline, to arrive at it in prac- 
 tice, though known, like the effort to get rid of friction in 
 machinery, to be of impossible attainment — in the Absolute 
 sense. It is then this Assumption of a " Senseless Abstrac- 
 tion" as theoretical Basis, and the Proximate Realization of 
 it as Incipient Effort, which founds the New Order of Life ; for 
 this is the distinguishing Basis-Philosophy of Universology 
 and Integralism, themselves the Basis of Pantarchal Institu- 
 tions in all spheres. It is, in other words, Subtranscendental- 
 ism carried down to its Ultimate, whence the Resurgence or 
 Anastasis of Humanity must, logically and actually ensue. 
 It reaches the dead-line of impossibility from which we shall 
 rebound with new vitality, and reverse direction, into the world 
 of Actuality and positive Achievement. It is the only true 
 and radically correct basis of either Theory or Action ; the 
 completed discovery of the Alphabet of all true Learning, 
 and the source of the Ulterior Application of the Knowledges 
 so derived to the right constitution and operation of the Indi- 
 vidual and Collective Life of Mankind. 
 
 486. Assume the 1 ; as equivalent to 1 (by the elimination 
 of the (t. 482). The 1 ; 1 is then, apparently, and, in a sense, 
 equivalent to 2. But the Oneness of this 1, (from 1 ; 0), and as 
 Antithet of the Zero, is only an Abstract Essence of Unity im- 
 possible of conception ; for there is no real One except as con- 
 trasted with the Not-One {or Zero). Hence follow certain very 
 remarkable Metaphysical Results : First, 1=0 (or Somethings 
 Nothing, the Hegelian Equation). Next, inasmuch as these 
 
348 ULTEA-ACTUALITY. [Ch. IV. 
 
 two Nothings, (the Positoid Nothing and the Negatoid 
 Nothing), are, as Aspects of Being, Two Quasi- Somethings, 
 if we treat each of them as being, therefore, Units, we have 
 the following Extraordinary Equations : (1 + (0 = 1) = 2 ; or 
 1 =a 2, — as startling as Hegel's Something = Nothing. But 
 again, 1 ; is repeated in two Orders, (1 ; and ; 1) ; and the 
 Zeros Eliminated leave 1 ; 1 (t 482). These O^es, in so far 
 as they are contemplated distributively, or as having no 
 Thought-Line or trait d* union between them, can never be- 
 come Two, but still remain O^e, (although repeated). On the 
 contrary, in so far as they intersume this Line of Connection, 
 they are the Sum Two. Now neither of these States can 
 exist in such perfection as wholly to exclude the other. Hence 
 
 1 ; 1 = 1, on the one hand ; while 1 ; 1 = 2, on the other 
 hand ; and as both the 1 -Aspect and the 2- Aspect are always 
 and inexpugnably united in the Sum Two, hence again 
 
 2 =(1 + 2)= 3 ; or 2 = 3. And by similar Analyses we 
 might add, 3 = 4, 4 = 5, etc. We are now in the presence, 
 therefore, of the most remarkable results. We are authorized 
 by a perfectly legitimate Analysis to institute a Set of Equa- 
 tions which traverse or contradict all the Fundamental Con- 
 ceptions of Mathematics. These are : First, = 1; Second, 
 1 (for 1 ; 1) = 2 ; (for here, as the sum Two is not yet consti- 
 tuted, each one must be taken singly) ; Third, 2 = 3; Fourth, 
 1=2 = 3, etc., or, finally, 1 = a , (or O^e = All). 
 
 487. The first of these Extraordinary Equations is furnished 
 by Hegel ; the others are alike necessary to the Completion 
 of the basis of Sciento-Philosophy. In accordance with this 
 view, the Abstract-Concrete of Spencer is the only Concrete ; 
 the Concrete proper being a Compound from it plus The Ab- 
 stract. Substance and Form, combining as Pure Elements, 
 make, in other words, the Totality of what is known as Body. 
 Other illustrations will abound in the details of the Sciences, , 
 and, notably, in the further treatment of the Science of Lan- 
 guage. Is it not fairly presumable that a Philosophy com- 
 
Ch. IV.] UNIVERSAL ORDER OF DISTRIBUTION. 349 
 
 petent to the upheaval and overturn of all Mathematical 
 foundations, and to the Equation of all contradictions and 
 inequalities, will prove also adequate to the resolution of all 
 differences in the opinions of Mankind ? 
 
 488. It is true that we are here beyond the realm of Actual- 
 ity, even the ideal Actuality of the Units of Number. We 
 have passed to that which is analogous with Adjectivity and 
 Prepositional Relations in the place of Substantivity ; but 
 Adjectivity and Relation are that into which all Substantivity 
 resolves itself by radical Analysis, and the Conceptions thence 
 derived not only claim their representation in our range of 
 thinking, but they will prove regenerative and governing in 
 that whole domain. (See Vocabulary, word -Ism). 
 
 489. It appears, therefore, that the True Order of the Distri- 
 bution of All Things begins with that which is Analogous with 
 Zero (0) ; ascends to the Analogy of One (1) ; thence to that 
 of Two (2) ; thence to that of Three (3), etc., on to Infinity. 
 We have thus by this precise echo to the Evolution -of the 
 Cardinal Numbers an infallible guide to the Fundamental 
 "Law of the Series" which "distributes the Harmonies " of 
 the Universe. It is this which is so often alluded to in the 
 present work as The Numerical Canon of Criticism upon 
 all our Thinking, c. 1. 
 
 490. Attention may now be drawn to the fact that the whole 
 System of Classification (t. 334), as it has come instinctively 
 and experimentally to prevail in the Natural Sciences is herein 
 reproduced in the Distribution of the Sciences themselves 
 
 Commentary t, 489, 1. I resign to the Mathematicians the identification 
 of this Philosophic Law of Universal Analogy, with " The Universal Mathematical 
 Formula," or "The Supreme Law of Mathematics," propounded by Wronski, — 
 expressed in the following terms : Tfyr = A . £2 +A1.121 + A2.12 2 + A 3 . £2 3 + 
 etc, etc. This Formula was presented to the Institute of France in 1810, and 
 received the approval of the following report, notwithstanding which it has 
 been, I believe, practically ignored in the Scientific World. Was it fallacious, 
 or was it simply too comprehensive for a just appreciation by the Specialists 
 
350 CLASSIFICATION OF THE SCIENCES. [Ch. TV. 
 
 which has now been completed ; that we have, in other words, 
 achieved a Systematology of the Universe ; or an Exhaustive 
 Classification of the Sciences ; a desideratum never here- 
 tofore realized. Gray, in his System of Classification, in his 
 Structural and Systematic Botany (Yegetalogy) furnishes the 
 following Scheme of the subject of Classification: 
 
 Kingdoms, 
 
 Series, 
 
 Classes, 
 
 Subclasses, 
 
 Orders or Families, 
 
 Suborders, 
 Tribes, 
 
 Subtribes, 
 
 Genera, 
 
 Subgenera, 
 Species, 
 
 Varieties, 
 
 Individuals. 
 
 491. Agassiz, (in respect to the Animal Kingdom), pre- 
 fers the term Branches for the first great (fourfold) Divi- 
 sion intervening between Kingdoms and Classes. We thus 
 save the term Series to apply to the whole Seriated Scheme. 
 
 492. Observe now that to answer to Kingdoms in this Series, 
 we have a Science of Regnology (t. 359), (Lat. Regnum, King- 
 dom), including all the Natural Sciences of the three King- 
 
 Spirit now prevalent in the Sciences ? " The Commissioners appointed to exa- 
 mine declared that this Law had excited their surprise. These are their words : 
 ' That which has struck your Commissioners in the Memoir of M. Wronski, is 
 that he draws from his Formula all those [Formulas] which are now known for 
 the development of Functions, (that is to say, all the Modern Mathematics), and 
 that they are only very special instances [under this Law]. 
 
 (Signed) . Lagrange, 
 
 Lecroix.'" (1). 
 
 (1) Absolute Reform of Human Knowledge — Mathematics — Ocine Wronski, p. 10. 
 
Ch. IV.] ALWATOSO SYSTEM OF DISTRIBUTION. 351 
 
 doms. Above this, in column, (Tab. 29, t. 394), is Classiology, 
 (related to Classes) ; and then Stabiliology, related to Orders 
 or Families. (The word E-sfoMishment is used for the home- 
 steady or habitat of a Branch or Stirpes). Stabiliology and 
 Seriology have been rather hinted at than expounded in the 
 present work, and must await their development elsewhere. 
 Genera coincides with Generalogy, or Natural Philosophy, 
 (t. 334), and Species with Specialology (t. 338). These con- 
 stitute together the Salient Centre of the whole Series. Indi- 
 vidualogy, at the other extremity, has met with a bare men- 
 tion. It is related, however, to Monochrematology and Mono- 
 spherology generally, as contrasted with Comparology, which 
 then has more relation to all the remainder of the Series, 
 inasmuch as it relates to Consociations between Individuals 
 based on the Comparison of their Likeness and Unlikeness. 
 (c. 6, t. 9; t. 403). 
 
 493. In conclusion, a word should be said in respect to the 
 Notation introduced and used in this chapter. Some obscurity 
 may seem to exist in respect to the grounds which have gov- 
 erned its application, as for instance, especially, in respect to 
 the choice of Ordinals or Cardinals for specific Series of Sci- 
 ences. To have rendered the whole subject clear would have 
 required a minutia of discussion incompatible with the present 
 purpose. The subject will be resumed and treated more ex- 
 haustively in another work. If the Notation meantime were 
 regarded merely as arbitrary, the convenience of it would still 
 be conceded. It will, however, be in a great measure super- 
 seded by the inherent constitution of the Technical terms of 
 Alwato, which will exhibit the most perfect System of Nota- 
 tion in their own composition. 
 
CHAPTER V. 
 
 Text. Form; Science of, Morphology; Number gives Principles and Xamings ; Form gives Dia- 
 grams, p 353. Form tho Governing Element ; Facts inferior to Laws, 354. Morphology and Sub- 
 stanciology: Echo of Distributions of Form to All Distributions ; The Grand Illustration of Anal- 
 ogy, 355. Bridging the gap between Philosophy and Science ; Philosophy SdenUzed; The Intuitions 
 intelligently apprehended ; Intellect accepted by the Intuition: Number, Form, Limit ; Two Points 
 in Space; The Number Two; 356, 3>3. Morphism within N umerism : Form from Number; Point, 
 Ens, Line, Limit, Relation ; Certain Forms Elementary, 357 Typical Forms the Square and Com- 
 pass of Uaiversology ; Symbolism of Form, Freemasonry • Numbers not the Whole of Number S53. 
 Distribution of Form the Canon* of Cbiticlsm upon All Other Distributions- lea Is that of Number 
 follows, then, that of Universal Being, 359 Form- Analogues of Spenc-rian Distribution of Science, 
 360. Numerical do., 362. Indeterminate Being, Form, aud Number, 364 Quasi-determinate, One 
 Many, All ; Wildness of Nature ; Regularity of Science ; Composity of Art, 366, 370-376. 
 S&ientized Nature, symbolized within Determinate Form, 369. Artistic Modification, 376, 
 Roundness Nature ; Straightness Science ; Modulation Abt, 376, 3S9, 394, 400. Regularity de- 
 fined : Straightness, Exactness, Abstractness, etc, 377. The Serpentine, Hogarth's Line of Beautv 
 378, 3S9. Currism. Deviation ; Straight; Compromise, 373, 379: AU Things in All Things else. 379. 
 Loyalty to the Dominant of the Domain, 379, 380: Illustration, Man and "Woman — Swedenborg 
 350. Mere Preponderance, 331. Overlapping, 332. One, Two, Three, Analogues of Nature, 
 Science, Art. S32, 333. Point, Line, and Angle, 333, 334 359. Tendency to Equation, 355. 
 Point an.i Line, Elementisnuis, Sur ice and Solid Eiaborismus of Form, 356. Position Ex- 
 tension, Figitb-, Body ; Measure, 356, 3S7. One Reality. Two Extension, Three Beauty, 3S7, 
 383. Solidity, what ; Substance denned. 330. Curve (from Point) and Straight Line, S'^0. Lingual 
 Analogues, Point and Towel, etc., 391 : Adjective Degrees, 392-394 The Egg and Chick 394. 
 Tliought-Line, Inheeent Necessity, 305. Movement, Track, Way, Time, (Space), 395. Duration. 
 Succession, 396. Convertible Identity of Motion and Rest. 397, 393. Instanciality, SC3. Esse 
 and Exist -re: Ri'.aii Numbers, 390. Round Number and Form, Varieties of. 400. Outness In- 
 ness, and Mean Position, M\ N, Xg, L, R, 401, 404 Alwato, the New Scientific Universal Language, 
 401, (4)6). The Cross, Symbol of Equation, Science, and Truth, 403. Roundness, Rotation, Revolu- 
 tion, 4)4 Mobphic Analogues of the Spencebian Distblbution, 405. Abstract Form distributed 
 403. Interlocked or Concatenated, and Overlapping or Imbricated Form, 499. The Svllo°ism 409. 
 Terms, (Ends), Limits, Definitions, 410. Swedenborg and Hegel: Order of Creation; God, himself as 
 a being of Experience and Development; Human Identification with God. 411. External and Internal 
 meaning of words — Swedenborg, 412. Anttcipatoby, Inductive, and Deductive Method, 413. Clear 
 Form — Analogic. Perpendiculism, Lengttuviseness, — Logic : H orizontalism, Sidewiseness, — Analogic, 
 414 Degrees of Complexity, 416. Geometrical and Arithmetical Powers, 417. Straight Baseline 
 = Law; Ends of. Analogues of Pbinciples, 41 S. Unism, Du'BM, Teinism; Functions of the 
 Straight Line, 419. Premises, Sequences and Conclusions: Lines. Squares, and Cubes; Argu- 
 ment. 420. Pantologic and Mathematics, 421. Inclination. 422. Form- Analogues of Arithmetic 
 and Geometry. 424 Entity and Relation : Degree, 4:6. Punctate Form. 426-429. Other Varie- 
 ties of, 430-433. Ghostly, Semi-reaL Spirit-like Form. 433. Anthropic Form • Drifts of Direction, 
 434, 436 ; Notation, 437. Movement, Order. Method, Drift, Force, 437. Push, Pull, and Repro- 
 jective Push; Primitive Force, Induction, Deduction; Sway, or Sidewise Movement, 4? 3. Force, 
 Power, Roots ; Involution, Evolution, 439. Logarithms; the Screw- Movement, 440. Concretology 
 distributed : Regnology. Classiology, Stabiliology, 440. Perpendicularity, Horizontality Inclination ; 
 Mineral, Vegetable, Animal. An objection answered, 442. Animal and Vegetable Morphology, 
 443. Existence and Extension, 444. The Five or more Mechanical Principles reducible to One, 446. 
 Spiralism. Helicism, 447. Ghost-Lines ; Rotation of Thoaght, 443. Identity of Law in Matter 
 and Mind. 449. Bi-furcation and Tri-furcation, 450. Intellectual Gymnastics, 452 Nothing; Blank 
 Space; Something, Entities, 453, 463. Logical and Natural Orders of, 456. Tendency to Equa- 
 tion, 456. Cardinal, Ordinal; Space, Time, 457. Solidarity, Continuity; Rest, Motion; Planet, 
 
Ch, v.] the science of morphology. 353 
 
 Orbit, 453. Integers, Planets; Fractions, Parts, 459. States of Matter, Solid, Fluid, etc., 4G0. 
 Substance, Atoms, Points, Units ; Form, 462. Substances, Tilings; Nou-pluriilizaule, Pluralizabie 
 403. Concretoid and Abstractoid Thing;, 463. Odd and Even, 404. Onk, Two, Dual Objects 405. 
 Gender, Sex; Male, Female; Enibryouism, 466. Generation, Number, 4J7. Series and Groups: 
 Free and Measured, 463. Limit — Kaut and Hegel, 469, 470. Plenum and Vacuum, 470. Antithesis 
 of Foum and Function, 471 ; of Entity aud Manifestation, 48-; of spirit and Matter, 4S6. Femin- 
 ism, Masculism, 472-4S1. The Line Aualyzed, 474. 1 ; Feminoid, 1 ; 2 Masculoid, 47S, 479. 
 Unism, Duisru* Singulism, Pluralism, 43 >, 433, 436. Material Unity, Spiritual Difference and 
 vice versa, 484. The Individual and the State, 4)5. Arcana of Government, 488. 
 
 Tables. 36-44 . pp. 336, 389, 397, 393, 450, 461, 478, 479. 
 
 List of Diagrams. No. 9, Indeterminate Form, p. 335. No. 10, Fobm-Analogtjes of Nattjbe, 
 Science, Aet, 371. No. 11, Hogarth's Line of Beauty, 378. No. 12, Point and Line, 3S3- No. 13, 
 Point, Line, and Angle, 3S4 No. 14, Triangle — Determinate Trinism, 384. No. 15, Quadrature. 
 No. 16. Equilateral Pyramid, 335. No. 17, Positive, Comparative, Superlative, 393. No 18. Out- 
 ness, Inness, and Mean — Circles and Cross, 402. No. 19, Equated Cross, 403. No 20, J/, X, Nff, 404 
 No. 21, Form typical of rate of Movem3nt — L, R, 4)5. No. 22, Abstbact-Concbete, Austeact 
 (Pube), and Concrete Form, 407. No. 2-3, Nest of Concentric Spheres— Syllogism, 409. No. 24, 
 Types of Analogic, 414. No. 25, Types of Co-Sequences and Co-Existences, 415. No. 26, Types of 
 Law, Phenomena, Reality, 416. No. 27, Implied, Explicated, and Applied Logic, 421. No. 28, Pan- 
 tologic, 422. No. 29, Inclined Line, 423. No. 30, St Andrews' Cross, 423. No. 31, Types of the 
 Mathematics, 423. No. 32, Arithmetical, Geometrical, and Analytical Form, 425 No. 33, do., re- 
 peated and expanded, 425. No. 34, Punctate Form — Phonography, 427. No. 35, Punctate Form- 
 Leigh's System of Statistical Tables, 428. No. 36, Puncto-basic, Linea-basic, and Puucto-lineate Form, 
 430. No. 37, Trigonometrical, Conico-sectional and pure Geometrical Form, 430. No. 38, Resume of 
 Pure-Form-Types, 431. No. 39, Analogues of Algebra, 432. No. 40, Analogues of Departments of 
 Mathematics, 432. No. 41, Drifts of Direction, 435. No. 42, Stabiliological Form — Concretoid and 
 Abstractoid, 444. No. 43, The Gband Cosmical Diagbam, 445. No. 44, Type Forms of Natural 
 and Logical Order, 455. No. 45, Planet and Oeiut — Caedlnal and Obdinal, 459. No. 46, 
 Side-Halves, — Positive and Negative, 470. 
 
 Commentary. Canon of Cbiticisv, p. 353. Nails, teeth; distribution of Body, 357 (Table 1, 
 36D-375. Numbers 4 and 3 Analyzed; Teutii aud Good — Swedenborg, 362. Coincidence and Coe- 
 belation, 363. Space, Time ; Love, Thought — Tulk, 364. Swedenborg. Harris, 363. Sciento-Phi- 
 losophic Solution, 369-373. Swedenborg estimated, 374. Overlapping, 332. Types of Concreter.ess 
 and Abstractness, 403. Sitpebnation of Levities; Subsidence of Crassitudes, 409. Laws and 
 Principles; Points and Lines, 418. "Spheres," 434. Generation of Points and Lines, 443. Num- 
 bering Alcoves. 454. Number, Quality — Swedenborg, 462. Feminism, etc., p. 473. Tempoid Sys- 
 tems— W. H. Eaniball, 475. Chung, Yuny, and Ho, 476. Monism, Dualism, 483. 
 
 Annotation. Star, Stella, stellen, p. 387. 
 
 494. With the present Chapter we enter upon the Con- 
 sideration of FORM, or the Science of Morphology. Form 
 is the most determinate and exact of all the Domains of 
 Being. As Number furnishes the Universal Principles 
 of Things, and their Technical Namings, so Form fur- 
 nishes their Precise and Diagrammatic Illustration. 
 c. 1, 2. Ruskin affirms that even in the Art of Painting, which 
 
 Commentary t. 494. 1. The Definitive Test of the Scientific Character 
 of any System of supposed Universal Truth is that it furnishes a CANON OF 
 CRITICISM upon its own Methods and Conclusions. This Canon of Criti- 
 
354 DOMAIN OF DIAGBAMil^JTIC ILLUSTEATIOX [Ch. V. 
 
 is ordinarily understood to be the representation of objects 
 by color, the Drawing or the Element of Form, underlying the 
 color, and obscured by it, is still the more distinctive and 
 truly artistic Element. It is the same, by correspondence, 
 with the Universe at large. The Typical Plan of Creation, 
 the Linear Draft of the Primitive Conception, is overlaid by 
 the coloring, or by the glare of the Facts and Phenomena, 
 the subject of our first Observational Generalizations. 
 
 495. The relative importance of such Observational Knowl- 
 edge is beginning to pale before the rising appreciation of the 
 Discovery of Laws, and it is the Department of Form in the 
 Universe of Being, which is most especially illustrative of 
 these Laws. Agassiz, Buckle, and other philosophers in 
 
 cism, in respect to Untyersology, is found in the Evolution of Number, and 
 especially in the Parallel Coincidence of Development, and the resulting Accu- 
 racy of Correspondence, between the two Elementary Domains of ZSTumber and 
 Form. These furnish a Sample and Guide in respect to every other Species 
 of Correspondence and Distribution. As an Ulterior and Reactionary Rectifica- 
 tion, however, of our Analogical Observations in these Elementary Domains, the 
 Elementary Analysis of Speech, or Language, has a remarkable function to 
 perform. Seemingly not one of the Exact Domains, Language has, neverthe- 
 less, a central or intermediative position between Matter and Mind, of a Charac- 
 ter which renders its Elements, in a sense, the most Elementary Domain. 
 This Quality and Function of Language will, however, only partially appear 
 in the present work. Language is so much a Speciality that there is much to 
 be taught in respect to it before it can be employed for guidance and illustra- 
 tion. Music, Logic, and Rhetoric belong with Language as parts of the same 
 General Domain. 
 
 2. Without this sound basis of Comparison between the Details of Different 
 Elementary Domains of Knowledge, with its rigorous rectifying influence over 
 all guesses, approximations, and vague intuitive perceptions, no supposed Law 
 of Serial Development is truly discovered; arid nothing so founded can be more 
 than Semi-Scientific. The numerous claims to the discovery of such a Law, 
 some of them embodying, in fact, a large portion of Truth, can be readily tested 
 in this manner. Whether they chance to contain much or little of Truth, they 
 are not proven to contain any of it, until they can be applied otherwise than 
 in Broad Generalizations at a secure distance from the Special Cases of Com- 
 parison between the Details of Different Domains. No severer test can be 
 demanded than the Analogies between the two Exact and Elementary Domains 
 of Xumber and Form. 
 
 
Ch. V.] TRANSITION FROM PHILOSOPHY TO SCIENCE. 355 
 
 Science, affirm that Science is now overburdened with Facts, 
 and that the discovery of Laws alone can conduct to the higher 
 grade of appreciation in the Scientific World. Morphology is 
 therefore to be the Scientific Domain of the Future, in prepon- 
 derance, as Substanciology, the Observation and Classification 
 of Facts, has been the Special Arena of the Science of the 
 Past. 
 
 496. The important step now to be taken is to announce, and 
 to prove, that each of the fundamental Principles, Elements, 
 Factors, Domains, Stages, and Aspects of Being has, cor- 
 responding with it, in the Outline and Midline or Inline of 
 Things in the World at Large, an equally fundamental 
 Variety of Form, echoing to it, and representing it, as it 
 were, Diagrammatically, but really Symbolically, so that this 
 new Department, namely, that of Form, thus becomes the 
 Grand Manifesting, or Illustrative, Department of Being. 
 
 497. The Configuration, first, of the World which we in- 
 habit, and then of the Human Body as a minor, repetitory, 
 world or Microcosm, will be assumed as special Domains for 
 the illustration of the Principle here announced — that of 
 tlie Echo, within the Domain of Form, {Morphology), by 
 Special Distributions of Form, {or Figure), to the Funda- 
 mental Special Distributions of all Being whatsoever. 
 
 498. The statement of this Principle of Echo or Analogy 
 between all the Special Domains of Being, and the illustration 
 of the Common Element between them by corresponding 
 Forms, may, indeed, be enlarged by affirming that the Echo 
 or Analogy is not confined to general discriminations, but that 
 it continues with Mathematical Exactness doion to the utmost 
 minutiae of the details. 
 
 499. But we have primarily to do with General Distributions, 
 and with those especially which have been hitherto named in 
 the preceding Chapters. In the single fact of successfully 
 establishing the Principle in respect to these Distributions 
 only, we shall transcend completely the old Domain of Meta- 
 
356 KEELEXIOX OF SCTE^E EX PHILOSOPHY. [Ch. V. 
 
 physics, although commencing in it, and shall plant onr feet 
 securely upon the new ground of Positive Science, while yet 
 dealing with Metaphysical Discriminations ; thus interlock- 
 ing, as no one has hitherto attempted even to do, by a 
 double chain of Metaphysical and Mathematical demonstra- 
 tions, the two sundered Hemispheres of Knowledge, — Philo- 
 sophy and Science. 
 
 500. The Philosophical Basis of Being is more interior, and 
 in that sense, prior ; "but it is, for that very reason, less explicit, 
 or more obscure. 
 
 501. It is, therefore, with the Scientific Basis that these de- 
 monstrations will begin. It will then be by a Reflection cast 
 from Science, that Philosophy will become Scientized and in- 
 telligible ; that it will be, in other words, interpreted to itself. 
 It is by Analogy with this procedure that the Intuitions of the 
 Race will be apprehended and corroborated by the Intellect ; 
 and while they will confess a debt of gratitude so incurred, the 
 Intellect will in turn discover the worth of Intuition, and be- 
 come deferential to it. 
 
 502. It has been previously shown that the leading Concep- 
 tions of Number, as Cardinal and Ordinal, for example, are 
 generated from the conception of any Ideal Limit; as that, 
 for instance, between the Something and the Nothing, (t. 111). 
 But Li^iit is also the Incipiency of Form, as the conceptions 
 derived from it are the Incipiency of Number. It will now be 
 shown inversely, that the Conceptions of Form are necessarily 
 generated from the Conceptions of Number. 
 
 503. Posit, through the imagination, two points anywhere in 
 Space, and let these two points represent two Units. Conceive 
 of them then as the Sum called Two, that is to say, collec- 
 tively, or as co-existing at the same time in the mind ; and 
 this conjoining of the two individual or separate Units into a 
 collective Twoness is necessarily effected by drawing a line 
 of abstract thought as a trait d/ union or connection between 
 them. This Line so improvised and interposed by the opera- 
 
Ch. V.J TRANSITION FROM NUMBER TO FORM. dZ7 
 
 tion of tlie mind itself, is then, Limit, and as such it is the 
 governing element of Form. This is the Jforphismus within 
 the JVumerismus. Form is thus generated from Xumber 
 (c. 8, t 143). t. 475. 
 
 504. We thus pass up from the consideration of dumber to 
 the consideration of Form ; from the Abstract Mathematical 
 Domain to the Geometrical ; from Ontology, the Science of the 
 Point — each Ens represented by a Unit — to Morphology, the 
 Science of the Line, (Lines, Lineation) — each Law represented 
 by a Line ; from Substance — as Aggregative Eat I a or Beings 
 — and their label. Xumber, up to Shape or Figure, as the 
 Solidifying Constraint or Limitation, imposed upon Sub- 
 stance. 
 
 505. Form or Shape is of Infinite Variety, like the Combina- 
 tions of Xumber. There are, nevertheless, certain Aspects of 
 Form which are Elementary, in different Orders and Grades 
 of Elementation. The Discovery of the true Distribution and 
 Significance of these Primitive and Typical Varieties of 
 Form is, for the reasons above stated, an exceedingly im- 
 
 Oommentary t. 503. 1. As we come now from the Domain of Num- 
 ber, we shall be occupied still, for a time, in some measure, and especially in 
 the Commentary, with Considerations of a rnixed nature, which are transitional 
 between these two Domains ; and even with some which belong more properly 
 to Numerology, but which, from the crowded state of the preceding chapter, 
 were excluded or insufficiently treated there. 
 
 2. Something remains, thus, to be added in respect to the Numerical Distribu- 
 tion of the Parts connected with the Figure of the Human Body, as symbolic 
 of The Universal Principles op Beesg. We terminated the investigation 
 in the preceding chapter by arriving at the Nails and Teeth, the Extremities of 
 the Extremities, and the Symbols of Specific Analytical or Elementary Generali- 
 zation, (t. 462i. 
 
 3. The Nails of the Fingers of a Hand repeat the Fingers of the Hand, and 
 represent them in a more Abstract way, as Unism. Duism, Trinism, (Quartism 
 and Quintism), the Ahstract Principles of the corresponding Digital Numbers 
 repeat the Numbers themselves. The Nails collectively hold therefore the same 
 Analogical Relationship to Numerology, The Metaphysics of Mathematics 
 which the Fingers ->s hold to Mathematics as such (Tab. 13. t. 231); 
 or, more strictly, to Arithmetic, the Incipiency of Mathematics. The Nails 
 
Gj3 SYMBOLISM OF^EEEATASONEY. [Ch. V. 
 
 portant part of the total Universological Discovery, It is this 
 which, will now occupy our attention. This Analytical and 
 Primitive Understanding of Form is, in fact, the Square and 
 the Compass of the New Science. The Symlbolism of Form 
 intuitively prevised has been the Special Depositary of the 
 Institution of Free Masonry. Intellectually discovered, it per- 
 tains to the Science of Universal Morphology, which is, in the 
 sense ahove explained, the Fundamental Domain of Scientific 
 Analogy. 
 
 506. It must not "be supposed that the Notation exhibited 
 in the preceding Chapter — though consisting of certain Num- 
 bers appropriately chosen as analogous with the Departments 
 of Being to which they were assigned — contains in itself an 
 exhaustive Distribution of The Domain of Number in accord- 
 ance with the Distribution of Being at large. Numbers (as 
 1, 2, 3,) are themselves only a Subdivisional Department of 
 Numbee, as itself an entire Domain of Being. There are many 
 things, as Values, Functions, Series, etc., which fall within 
 the Domain of Numbee, and which are not Numbers. It 
 
 correspond, in other words, to the Abstract Elements of Number. They occur 
 in Groups of 5 ; the double group, 10, being the Natural Basis of Numeration. 
 The toes, by their comparative grossness, symbolize Indeterminate Number, 
 which is also distributed by 5 (t. 457) ; the Fingers denote the True Digital 
 Numbers, (t. 462). 
 
 4. The Teeth hear the same relation to the Abstract Elements of Form and to 
 Morphology, which the Nails tear to the Abstract Elements of Number and to Nu- 
 merology. The Teeth are the Radical Extremities, or (inversely) the Ultimate 
 Origins of the Bony Framework of the Head, in the same sense as the Nails are 
 so of the Bony Framework of the Body (or Trunk). Form belongs with the 
 Head, as Substance or Bulk {represented by Number or Sums) belongs with tlie Body, 
 {or Trunk) ; Form with Science, \jLbstractoid), as Substance with Nature, {Con- 
 cretoid). The Bead is the Seat, and Type, and Symbol, of Science, and Knowledge, 
 and Truth, as the Body is of Nature, and Observation, and Fact. 
 
 5. The Abstract Elements of Form are Punctism, the Spirit of the Point; Lnra- 
 ism, the Spirit of the Cut, Line, or Edge; and Stjufacism, the Spirit of the Sur- 
 face or Side, {representative also of Solidism, the Abstract Principle of the Con- 
 crete). These echo and correspond with Unism, Duism, and Trinism, respec- 
 tively, as the Abstract Elements of Number ; (Trinism representing also Triunism 
 
Ch. V. J F0E3I, NUMBER, AND UNIVERSAL BEING. 3o9 
 
 results, therefore, that we have still to distribute the Domain 
 of Number, analogically with the Distribution of Being, or 
 of the Universal Domain of Science and Philosophy, as effected 
 in the preceding chapter ; and then — which is now the Gov- 
 erning Point of View — analogically with the Distribution of 
 the Domain of Form, now also to be effected and to be made 
 the Canon of Criticism upon all other Distributions. The 
 Distribution of Form will, therefore, take the lead in what 
 follows, relating itself to the Distribution of Being completed 
 in the preceding chapter. That of Number will then follow, 
 and be related to it. A Parallel Distribution of Form, of 
 
 — the Concretismus). The Cuspid or Canine Teeth symbolize, as previously noted 
 (t. 462) Punctism ; the Incisor or Cutting Teeth symbolize Liniism, (repeated 
 by the Bicuspids or Tico-Point-Teeth, — Two-Points implying, and being, in 
 another form, the Equivalent of Line). The Molars or Grinders, also called 
 Multicuspids, symbolize Surfacism, (covering and implying Solidism, the bulk 
 and strength of the Concrete Idea). Mashing and Grinding are done by Op- 
 posed Surfaces, as Cutting by Opposite Edges, and Piercing by Points. Sur- 
 face is also Many-pointism, as contrasted with Two-pointism and One-pointism 
 or Unipunctism. 
 
 6. In this Abstract Elementation of Number and Form, and in the Echo of each 
 to the other sphere, is the Incipiency of all possible Knowledge of Exact or Scien- 
 tific Analogy. We are here in the Elementismus of Being and Thought, as 
 contrasted with the Elaborismus, or Grand Body of Observational Generaliza- 
 tions, such as have constituted the Philosophies heretofore extant. The Ele- 
 mentismus of Number is a Simplification or Abridgment of the Elementismus 
 of Form ; inasmuch as Nature is simpler than Science, and Science exacter 
 than Nature. Instead of ruling in the Number 8, which has relation to Cuba- 
 ture, and hence to Exactitude, it rules in 5 (Augmented from 3) (t. 457). See 
 also Dia. 80, t. 1039, for the Type-Form of the Human Hand. 
 
 7. The following Numerical Formulas express the Constitution of the Typical 
 Numerical Outlay of those Parts and Aspects of the Body, and especially "of the 
 Skeleton and its Armature, which have now been cited, (in the preceding chap- 
 ter), as symbolizing and correspondent with the different kinds of Universal 
 Principles characteristic of different Systems of Philosophy. Their Evolution 
 from Unity, and then from Unism, Duism, and Trinism, will be sufficiently 
 obvious. 
 
 1 = The Whole Body,— the Subject to be distributed. 
 1 + 2 = 3, or thus : 1, The Simple Wholeness ; 2, the Bi-lateral Sym- 
 metry ; and, 3, The Complex Wholeness of the Entire Body. 
 
360 ANALOGUES OF SPENCER'S SCALE. [Ch. V. 
 
 Number, and of Universal Being, will, therefore, result from 
 this Analysis. 
 
 507. The Spencerian Distribution of Science, (1.), (2.), (3.)> 
 (Tab. 15. t. 278), has for its Analogues in respect to Form, (1), 
 Abstract-Concrete Form, (or Naturo- Abstract Form), which 
 is the Actual Form, as exhibited in Nature, of £7>iembodied 
 Substances and Phenomenal Affections of Matter ; the Forms, 
 in other words, belonging to, or involved in, Chemical Ele- 
 mentary Substances ; in the Rays of Light ; in the Vibrations 
 of Heat, etc. ; for Vibrations and Motions of all sorts are a De- 
 partment merely of Form ; (this is Form concreted with the 
 
 1 + 2" = 5, (for 3) ; the 3 strengthened or carried, as it were, to a higher 
 Power), (1), or thus : 1, The Thumb ;. 2 2 , The Four Fingers ; 
 5, the Wholeness or Collective Group. 
 1 + 2 2 + 3, (= 8 the Collective Wholeness), or thus: 1, The Cuspid; 
 2 2 , Incisors and Bicuspids ; and, 3, Molars ; (of the Half- Jaw). 
 3 (for 1 + 2 nd and 3 rd Intensities of 1) + 2, +2 3 , or thus : 1, (with interior 
 Constitution of 3 and 5), The Sacro-Coccy'geal Column ; and 
 2, The Coxal Bones,— for the Pelvis ; and 2 3 ( = 8), for the 
 Bones of the Head (t. 460). 
 The above Formulae belong to Secondary, or to Sciento-Philosophy. 
 
 1 _j_ 2- + 5 (for 3) — in a more general sense, as relating to the whole 
 Body instead of the Hand—, or thus : 1, The Simple Whole- 
 ness of the Body ; 2 2 , The Four Quarters, terminating in the 
 Digital Groups ; 5, The Numeral Measure of each Digital 
 Group, (t. 457). 
 The above is characteristic of the Kuntean Distribution. 
 
 (3 (for 1, as Higher Intensity of 1,) + 2 2 = 7) + (3 (fori) + 2 = 5) = 12. 
 (Add 1 at the beginning for Simple Wholeness of Group, 
 and 1, (13), at the end, for Complex Wholeness). 
 This is the Schedule of the Numerical Arrangement of the Ribs in two Groups 
 of 7 Long Ribs and 5 Short Ribs. It is Artoid as contrasted with the Previous 
 Distributions which are Naturoid and Scientoid, respectively. It is coincident 
 with the Main Distribution of the Musical Scale (t. 1031), and is finally the 
 precise "Law of the Series" as delivered by Fourier, and made the Basis of his 
 entire System. Fourier is pre-eminently the Artistic Philosopher, or the Artist 
 
 (1) When an Odd Number is to be augmented, or to receive a Higher Intensity, it is done by ascend- 
 ing a degree in the Natural Series ; an Even one, by a Higher Mathematical Power ;— Naturoidal and 
 Scientoidal Methods, respectively. 
 
Ch. v.] three types of form. 361 
 
 Substance which manifests it ; either more perfectly identified 
 with Materials or Gross Matter, as in Chemistry ; or partially 
 abstracted from Gross Matter, as the Phenomena of Light, for 
 instance ; or manifested in Mechanical Motion, as the result of 
 Internal Force, as of Heat) ; (2) Abstract Form, (or Sciento- 
 Abstract Form), Form not specifically related to any given 
 Substances, Motions, or Objects, whatsoever, but Abstracted or 
 withdrawn, and constructed into Arrangements, and Figures, 
 or Shapes, in Pure Space, and by the independent action of 
 the Mind; (3) Concrete Form (or Composite Form), The 
 Actual Form of Real or Existing Objects or Things, — of Plu- 
 
 among Philosophers. His Scale of Sacred or Harmonic Numbers is 1, 3(4), 7, 
 12(13). The 1 is Sub-pivot, and 13 Super-pivot. The 3, 7, 12 are the Grand 
 Reigning Numbers in " the Distribution of the Harmonies." The Ribs cover- 
 ing and moving with the Rhythm of the Heart and Lungs, are the Rhythmical 
 Portion of the Corporeal System. It is here, therefore, that Swedenborg as a 
 Spiritual Philosopher also modulates. Art and Spirit, (Esprit, Movement), are 
 related to the same region. 
 
 8. Finally, Comte furnishes the coarse, strong, practical Backbone of Philo- 
 sophy. The Numerical Formula of his Encyclopedic First Philosophy — as 
 enlarged from 5 to 8 groups of Principles (t. 455) — is (7 + 5 = 12) + 
 (7 + 5 = 12) = 24, the Normal Number of the Vertebra?. The first Group sus- 
 tains and coincides with the Ribs — Dorsal, Artoid ; the second Group is 
 divided by it, as interposed between, into one of 7 — Cervical, Scientoil, (im- 
 plying the Skull as 1 ; so = 7 + 1 = 8 — or an Octave) — and one of 5 — Lumbar, 
 Naturoicl. The " Second and Third Philosophies " of Comte are indeterminate 
 numerically, as previously stated (t. 456). 
 
 9. The following Table exhibits in Coup oVozil the Relations of these Pivotal 
 Numbers to Nature, Science, and Art. (See also c. 39). 
 
 TABLE 1. 
 
 Art 
 
 Science 
 
 Nature 
 31 
 
362 CORRESPONDING ^YPES OF NUMBER. [Ch. T. 
 
 ralizable Objects, as Horse, House, Man, as distinguished 
 from mere Substances, Motions, or Affections of Matter. This 
 unites in a blended Mikton the two former varieties of Form. 
 
 508. The Corresponding Departments of JSumber are: (1) 
 Abstract-Concrete Xumber, an Obscure and Mixed Region of 
 Number by Actual Count of the Phenomena of the Abstract- 
 Concretismus of Nature, as the Ratios of Chemical Combina- 
 tion, for instance ; (2) Absteact Number, such as occurs in 
 Pure Numerical Calculations ; (3) Concrete Nembee, Num- 
 ber by Actual Count of Object-bodies, the Constituents of the 
 Concretismus, (Spencer), or Corporismus of Nature. The First 
 
 10. Four (4) related to Quadrature or The Square, (as 2 to the Straight Line, 
 and 8 to the Cube), is the Sciento-Scientoid, or, in other words, the Pre-eminently 
 Scientific Number. Three (3> is the Number, on the contrary, in which Nature 
 and Art, (which last is, in a general sense, Naturoid), concur or meet in a Com- 
 munity of Contrast with Science ; as the two Concretes stand contrasted with the 
 Abstract (t. 243). The Number Seven (7) is the Sum of these two (4 + 3). It 
 is hence, as all Theologians and Mystics have agreed, the Number which denotes 
 essentially Completeness, Wholeness, or Entirety of All Sorts. The Num- 
 ber Twelve (12), nevertheless, gives a still higher Artistic Fullness and Com- 
 pleteness of Meaning. The subject of Numerical Series and " Sacred Numbers," 
 or " Pivotal Numbers," will recur at another Point, and will then be farther ex- 
 panded, (t. 708). 
 
 11. Four (4) and Three (3), the Factors of Seven (7), remain, then, in a 
 pre-eminent sense, The Representative Numbers denoting the Scientismus of 
 Science and the Scientismus of Nature, respectively. The Scientism of Science 
 is its Exactitude or Truth ; the Scientism of Nature is its convergency upon 
 Ends of Use : in other words, The Good or Utility which is the Object of Being 
 — as Causes upon that Effect. These are then The True and The Good ; 
 while 7 (and in a still higher Art-Sense 12) symbolizes The Complete or Perfect, 
 and hence The Beautiful. 
 
 12. Swedenborg, indeed, affirms that the Number 4 is predicated of Good, 
 and signifies it, and 3 of Truth, and signifies it (1). This seems to be an exact 
 reversal of what is stated, in the Text ; but Swedenborg never makes the discrimi- 
 nation between Repetitive Analogy and Tendential Analogy (t 31) which is 
 so great a defect, that, whenever he comes into details, his averments are ren- 
 dered nearly useless for Scientific or Practical purposes. Does 4 coincide with 
 Truth, (that is, have the two the same character or ideal shape), or does it 
 
 (1) " The numbers Two and Four, in the Word, are predicated of Goods, and signify them ; and the 
 numbers Three and Six, of Truths, and signify them." Apocalypse Revealed, No. 322. 
 
Ch. v.] calculation and count. 363 
 
 and Third of these are The Real Concrete, (1 ; 3), as contrasted 
 with the Second, (2 ; 2) (t 248). What we are really distin- 
 guishing is, therefore, Number by Calculation from X umber 
 by Actual Count, or, in short, Calculation from Count. The 
 difference between these two is like that between the Modern 
 Geometry, ( — Descartes, conducted by means of the Abstract 
 Relations of Number and Form), and the Ancient Geometry, 
 conducted by the aid of Actual Diagrams. This completes 
 
 coincide in this manner "with Good ; or, on the other hand, does it tend towards 
 Truth, or Good, (and then to -which of them), in order to secure the complement 
 of itself, something which should be added ? To answer these questions, we 
 must go into the Department of Form. The Repetitive Morphic Analogue of 
 4 is the Square ; that of 3 is the Isoceles Equilateral Triangle, (or Wedge). 
 The Square first embodies Truth, pre-eminently, that is to say, by Adjustment of 
 Straight-Lines and ifoV^-Angles ; while yet, secondarily, and in respect to Use 
 or Function, it is applied to Substances as a gauge, to bring them into con- 
 formity with its own Truth ; as the Law is applied to Indulgence or Gratifica- 
 tion. Now Indulgence or Gratification is Good or Bad, both Good and Bad 
 coming within Swedenborg's meaning of Good ; hence it may be said truly 
 that 4, or the Square, or Law, corresponds with The Good (or with Substance) 
 in the sense that it is correlated to it ; or relates to it functionally, or with refer- 
 ence to its own use or office, but not in the sense that it coincides with it ; for in 
 this sense just the contrary is true. Coincidence is Repetitive Analogy; 
 Correlation is Tendential Analogy. The 4 is analogous with Truth in 
 the Sense of Coincidence (Identity of Form or Character), and Correspondential 
 with Good, in the sense of Correlation, as that which is adapted to apply to 
 and regulate it. It is the former of these facts of Being which is affirmed in 
 the Text, and it would seem to be the latter which Swedenborg apprehended. 
 This Antithesis between his Analogies and those which are Primary and Gov- 
 erning in Universology is very frequent, nnd in some sense fundamentally char- 
 acteristic, although from failure to appreciate this doubleness in the varieties 
 of Correspondence, he is not consistent with himself, and sometimes affirms Co- 
 incidence. 
 
 13. As the rule, however, the Inspirational Method cognizes Function, while Sci- 
 ence cognizes Form; the latter is Statoid or Standard, and the former Motoid or 
 Fluctional ; the latter, the Anatomy of the Dead Subject ; the former, the Phy- 
 siology of the Living Being ; the latter dead, but offering the more distinct 
 Understanding, the former living, but involved in Mystery. 
 
 14. The most inclusive arena for the display of this Divergency between the 
 M Correspondences " of Swedenborg and the Primary Scientific Analogies of 
 Universology, (for as Secondary the Functional Correspondences are also here 
 
364 INDETERMINATE -3R CHAOTIC FORM. [Ch. V. 
 
 the First and Foundational Stage of this Parallel Distribu- 
 tion of Being, Form and Number. 
 
 509. But before exhibiting in Diagram the Three Funda- 
 mental Varieties of Form above described Verbally, let us clear 
 the ground by disposing of Indeterminate or Chaotic Form, 
 the Analogue of Indeterminate Being and Number, ~ 
 (t. 244) ; and for this purpose certain varieties taken some- 
 what at random, as Samples of a Determinate Form are brought 
 
 included), has reference to Space and Time, the Joint Negative Ground of all 
 Limited Being. The following Extract puts very clearly and forcibly the 
 current Swedenborgian Conception : 
 
 15. " The two most Universal Properties of the Natural "World, which enter 
 into all. Sensuous Forms, as Necessary Conditions of their Existence, are Space 
 and Time. 
 
 16. " To these Correspond the two most Universal Properties of Mind which 
 are necessary to its Existence, whatever be its Form ; and these are Love [Good], 
 and Thought [Truth]. 
 
 17. " These two kinds of Properties, Mental and Sensuous, Correspond to- 
 gether, not because there is any natural analogy between them, for they are un- 
 like in Kind ; still less because they have any direct resemblance, but because 
 the Universal Mental Properties are the Producing Causes of the two Corre- 
 sponding Natural Properties [The Aj>pearance of Time and Space ; — This is 
 Pure Idealism]. 
 
 18. " Space is the Representative Effect of Finite Love, and Time the Repre- 
 sentative Effect of Finite Thought. 
 
 19. " In other words, the Space of the Natural Universe is an Effect of the 
 Common Condition of all Finite Wills; and the Time of the Natural Uni- 
 verse is an Effect of the Common Condition of all Finite Intellects." (1). 
 
 20. This whole statement is, again, in precise accordance with what is said 
 above of the Number 4 ; a complete reversal of what Universology propounds as the 
 Primary or Leading Truth of the Subject ; while, nevertheless, the Sweden- 
 borgian statement is vindicated, in a Secondary sense. Space coincides uith 
 Station, or Co-Existences, of which it is the Arena, and so with the Static or 
 Standard and Permanent Fundamental Cut-up of Space in Idea by the Elemen- 
 tary Mathematics, furnishing the Measuring Points and Lines of Existence ; and 
 then with Existence itself as that which infills this Negative Continent or Ground 
 with its Ideal Framework of Governing Relations. All of this Stationary Ap- 
 
 (1) Talk's Aphorisms on the Laws of Creation, as displayed in the Correspondences that subsist be- 
 tween Mind and Matter, — pp. 9, 10. 
 
Ch. V.] 
 
 INDETERMINATE NUMBER. 
 
 365 
 
 into Comparison with it in the following Diagram. I shall also 
 interpose the Morphic Analogues of Nature, Science, and 
 Art, before recurring to the Spencerian Distribution. 
 
 Diagram No. 9. 
 
 Figure 1. Indeterminate Form. 
 
 4T 
 
 fc 
 
 Figure 2. Determinate Form. 
 
 o 
 
 510. Indeterminate Number has in it, "by Inexpugnabil- 
 ity of Prime Elements (t. 226), a certain Minor Portion (or 
 Subdominance) of Regularity, which enables us to classify it 
 
 paratus of Being, Conjointly, Corresponds, in other words, repetitively, with 
 Space, and is represented in, and meant by, Space, in the sense in which we 
 are now considering that subject ; and within the Mind, the Mind-Space, or 
 Capacity for Receiving and Comprehending ideas, together with the Dis- 
 criminating Points and Lines of Attention, Observation, and Thought, (the 
 Truth Cognizing Faculty), has again, consociated with it, the Content of Fact 
 filling the Mind-Space, and subjected to these Thought-Limitations;— All of 
 
366 I1SDETEKMKJATE FOEM. [Ch. V. 
 
 as Oxe, Maxy, All, etc. Indeterminate Form has a Similar 
 Relation to Single Objectness, to Partness, the broken or 
 fragmentary aspects of object s, and to Wholeness of Aggre- 
 gates, Assemblages, or Groups of Objects. In its General 
 Character, it is nevertheless Lawless or Chaotic ; and as snch 
 it is associated with the Wildness or Unrestricted Freedom and 
 Unpruned Extravagance of 2s~attjke, as contrasted with De- 
 terminate Form, the Analogue of Science, and with a Balance 
 
 this, conjointly, repeats, or coincides with, External Space with its Static Ap- 
 paratus of Limits and Content; — the Statisnms of Mind with the Statismus of 
 Matter ; and both with Science or Systematized Thought, and hence with 
 Truth, the Statismus or Standard Domain, or Domain of Standards, or Statutes 
 and Lays or Laws, in the Universe at large. 
 
 21. Time, on the contrary, coincides, -or corresponds repetitively with, Motion or 
 Co-Sequences, of which it is the Arena or Continent, and, hence, with the Fluc- 
 tional or Progressional Development of Being ; and so with Movement as the 
 Counterpart of Existence, (t. 42; t. 86; t. 140-143, c. 1-9, t. 321). The 
 Analogue here in respect to Mind is Affection, (making towards), Appetite, 
 (seeking towards), or Well, or Volition, (the Flight or Determinate Drift of 
 the Mind). What Swedenborg calls Love, and what he calls Will, are here 
 blended, like the two Concretes (t. 243), as the Counterpart of Thought ; or as 
 Mature and Art are the Counterpart, conjointly, of Science. They, again, coin- 
 cide with Good, as Thought with Truth. 
 
 22. Space, therefore, by this Method of Aspecting the Subject, corresponds 
 with Thought, and Tevie with Love, which is the Reversal in question of the 
 Fundamental Statement of Swedenborg and Tulk. But we can still trace in 
 what manner they were viewing the subject, and to what extent their statement 
 from that subordinate point of view is authorized. They were, in the first place, 
 wholly within what I, in this larger Distribution, denominate the Tempic Aspect 
 of the Subject, omitting the true Spacic Aspect entirely. Hence their Distribution 
 is Subdivisional merely of One Half of the whole Outlay of the Subject; and 
 it is a recognized Principle of Universology that such Secondary Distributions 
 precisely contradict, or stand antithetically opposed to, the Primary and Governing 
 Distribution ; and no one heretofore, in attempting a Universal Distribution, 
 has compassed more than a Single Hemisphere of the Subject, (c. 24). 
 
 23. Man, says Swedenborg, is a Form (or Embodiment) of Thought, Intelli- 
 gence, or Wisdom, and Woman is so of Love, or Affection. But it is clear that 
 the Female Organismus is the Especial Embodiment of Periodicity, and hence, 
 of Time (Menstruation) which is, therefore, the Love-Essence or Ground, and 
 that Man (Male) is not so characterized. But Subdivisionally within the Life of 
 the Woman, her Prime (Lat. Primus, First) or Expansive Age, capable of Con- 
 ception and Pregnancy (Fr. Grossesse), is the Analogue of Space, and the 
 
Ch. v.] crude nature ; natukoid. 367 
 
 and Compound of these two which echoes to Art. It is the 
 Skill of the Landscape Gardener, for instance, to break the 
 Monotony of Regular Forms and High Culture, "by com- 
 mingling patches of Primitive Wildness and Objects of Rus- 
 tic Construction in the Scene, and thereby to enhance the 
 Artistic Effect. 
 
 511. But, by Nature is here meant Crude, Untamed, Uh- 
 scientized Nature ; Nature as she is in herself, and not as 
 
 Sequel or later Pathway of her Life the Analogue of Time, in the Outward or 
 Natural "World — the Scientific Aspect of the Subject. (Pregnancy interrupts the 
 Periodicity). All this is Physiological. It is true, again, that by Antithetical 
 Reflection, this is, in a sense, all reversed from the Interior, Mentoid, or 
 Spiritual point of view, or in respect to the Mind itself, and with respect to 
 that First Stage of Mentation in which the Mind is (though really Male) appar- 
 ently the Feminine Party in its relation with Matter, that is to say, impressed or 
 impregnated by it. Discursive Reasoning, Catalogical, is Successional, or Repeats 
 the Periodicity of the Feminine Physiology. It is only Scientic Analogic which 
 is Spaceoid, and truly Masculoid. 
 
 24. Further attention to the language of Tulk, in the above Extract, will 
 justify this Criticism, and point out very definitely the Nature of his defective 
 estimation of the real Correspondences. It has been elsewhere shown that 
 Procedure from Causes to Effects is, by likeness or Analogy, a Procedure in 
 Time — Logical; and not in Space — Analogical (c. 1-9, t. 321). Consequently 
 the Analogy or Correspondence between Causes and Effects is always Tendential, 
 never Repetitive ; always Correlation, never Coincidence; always Succession, never 
 Side-by- Side-ness ; a Chain of Reasoning, not a true Dialectic of Equation ; Causa- 
 tional, not Comparisional ; ongoing, moving, vital, and spiritual, not stationary, 
 immovable, dead, while yet Sciento-basic, or fundamental ; hence, in a word, Na- 
 turic, and not Scientic Now the External or Naturoid Space and Time are here 
 predicated as Effects from the Internal Love and Thought, as the Causes which 
 project them. This whole Procedure (so conceived) is, therefore, Successional, 
 not Co-existential ; hence it falls entirely within an image of Time, not within 
 an image of a Compound Universe with one Aspect of Development falling 
 within Space, and another Aspect falling within Time. Hence, again, the Dis- 
 criminations so made can be no more than Reflections of the larger and Primi- 
 tive Discrimination; and, like all Reflections, they are Antithetical to the 
 Original or Fundamental Truth of the Subject, (c. 22). 
 
 25. In the second place, all impressions in respect to Static Foundations gained 
 from Progress, are necessarily blurred and obscured by the Movement. It is like 
 the idea of a machine obtained from seeing it in action, as compared with that 
 gained from taking it asunder; or like Physiological Observations on Living 
 Man compared with Anatomical Investigation of the Dead Subject. This is 
 
368 SCIEWTIZiTD NATURE. [Ch. V. 
 
 she subsequently becomes when herself also a Department of 
 the Scientific Domain. We have, subsequently, The Natukal 
 Sciences as contrasted with Exact Science, or Science more 
 strictly and properly so called, and it is in respect to them that 
 Nature re-appears, tamed, polished, and subdued ; and so 
 purged of her Primitive Wildness and Crudity. Nature as 
 the cultured Domain of the Natural Sciences ; Nature as a 
 Department of Science, when Science is employed with that 
 
 equally true whether we speak of Natural Inspection by the External Senses, or 
 Spiritual Inspection by the Internal Senses. Both are within the Naturismus as 
 contrasted with the Scientismtjs. Swedenborg was inspired with a Spiritual 
 Emanation from Scientific Truth, but blurred and obscured from these causes. 
 While Spiritual, he was still Natural, as compared with the higher Rational- 
 Spiritual Insight of the Pure Intellect. His utterances upon Symbolism are 
 incipient and transitional from the Old Literal and Lower Natural Presentation 
 of Truth to the perfect Claritude of Exact Knowledge, (c.l, t. 420). 
 
 26. If the Obscure Spiritual Utterances of Swedenborg were denominated 
 "Pseudo-Spiritual, then the further Utterances by Harris, based upon them, 
 might be called the Pseudo- Celestial Degree of this Series of "Illuminated" 
 Deliverances. But the prefix Pseudo- should not be used in either case as 
 denoting actual falsity, either of the conscious or the unconscious variety, but 
 simply as signifying the Imperfection or Shortcoming of these Writings from 
 lack of the strictly Intellectual Element, and hence of the true Scientific Charac- 
 ter. As collateral branches of the Development of Ideas they are fraught with 
 a peculiarity of their own indispensable to the largeness and wholeness of our 
 Cosmical Conception, and with an originality and wonderful richness of sug- 
 gestion unsurpassed and hardly equaled in any other class of writings. In a 
 general sense, the works of Boehmen, Fourier, Andrew Jackson Davis, and the 
 Spiritists at large, have similar qualities. As Positive Guides of Doctrine, they 
 must undergo the sifting process and modifications which will result from the 
 final judgment to be passed upon them by the more Masculine Utterances and 
 Positive Demonstrations of Universology. There is a peculiar class of related 
 works which should be mentioned here, entitled Christ the Spirit; Swedenborg 
 a Hermetic Philosopher, etc., which, though anonymous, I may, I think, without 
 breach of confidence, attribute to my friend, Major-General E. A. Hitchcock, of 
 the United States Army. Although the esteemed Author has not, in my judg- 
 ment, seized, by any means, the full significance of S^Yeclenborg , s Method, nor 
 given any due consideration to the great event in his life which he himself 
 regarded as Illumination, yet no one can entertain, without profit, this writer's 
 peculiar point of view of the significance of either the Ancient or the Modern 
 Scriptures. 
 
 27. But we must now return for a moment to a more radical Aspect still of 
 
 
Ch. V.] CHAOS AND oeganismus. 869 
 
 general extension of meaning which extends to the Natural 
 Sciences, — must be distinguished from Crude Nature, or Nature 
 per se, and its Form- Analogue is then to "be sought within the 
 range of Determinate Form. This will now be pointed out in 
 what follows. The difference between Chaotic Form, (Indeter- 
 minate, Crude Natural), and Determinate Form, echoes to the 
 Cosmical Difference between Chaos and Organismus ; that 
 between the Form which corresponds with Cultured Nature 
 
 the Relations of Space and Time to the Knowing- and the Feeling-Sides of Mind, 
 respectively. In all that has been said above, it has simply been shown that the 
 Habitual Presentation of the Subject by Swedenborg and his expounders is from 
 the Spiritual, Internal, Ideal, or Psychological Standing-Point — Philosophoid ; 
 and that this presentation is exactly reversed from the Materialistic, External, 
 Objective Point of view, — Physiological and Scientoid. But there remains to 
 be presented the Sciento-Phelosophic Solution, which combines and recon- 
 ciles, as it were, the two views — positing itself upon the Ideal Limit between 
 the two Opposite Worlds of Conception, and abstracting the Principles which 
 are identical, or in common, in both. 
 
 28. The Final Proposition from this Point of view is this: Space ?'s. prima- 
 rily and basically correspondential with, or the Analogue of, Either KNOW- 
 ING or FEELING, or of Both KNOWING and FEELING, considered 
 as Permanent Faculties, or Instrumental Conditions of the Mind ; and 
 TIME has the same Repetitive Analogy with Knowing and Feeling considered 
 with respect to their Activities, Emotions, or Operations, in the Mind. Space 
 is therefore Prlmarlly the Analogue of STATION or REST, and 
 Time of MOTION or MOVEMENT, whether ln respect to Matter or 
 Mind. We have therefore, in this view, a Common Fountain-Head, from which to 
 Proceed outwardly, with the details of either and loth, Matter and Mind, thread- 
 ing their Repetitive Samenesses in the midst of their Antithetical Differ- 
 ences, throughout : while, yet, nevertheless, Space, coincident mainly with Station 
 or Rest, or the Static Aspect of Things, is predominantly, and in the Outer or 
 Scientific Sense, The Analogue of the Knowing-Faculty-and-Function of 
 tJie Mind, which is, in like manner, coincident mainly with Permanent Mental 
 Faculty {of either sort) ; and Time, coincident mainly with Motion or Opera- 
 tion, or tlie Motic Aspect of Things, is, predominantly, and from the Outer or 
 Scientific point of view, the Analogue of The Feeling-Faculty- and- Func- 
 tion of the Mind, which is, in turn, in like manner, coincident mainly with Mental 
 Function or Changing State (of either sort). 
 
 29. But there is here Antithetical Reflection (t. 381) and Terminal 
 Conversion into Opposites (t. 83), if we go with Swedenborg to the In- 
 ternal and Absolute Standing-Point of Observation. It is there that Time, 
 Solidified in Space as Eternity (c. 3, t. 9), becomes what Space is in the Outer 
 
370 NATUKE, SCIMrCE, AND AKT. [Ch.V. 
 
 and the Form which represents the Exactitudes of Science is 
 then Subdivisional within the Organismus of Being. 
 
 512. The following Diagram exhibits samples of the kinds 
 of Form which are Analogous with NATURE, SCIENCE, and 
 ART, respectively. It is Nature in the Refined or Cultured 
 Sense, (Unismal), Science in the Exact Sense, (Duismal), and 
 Art, as the Composity or Modulated L T nition of Science with 
 Nature, (Trinismal), which are here meant. 
 
 World, permanent or instantaneously Co-extant throughout all the parts of it ; 
 and on the other hand, Space converts into the Successive Measures of Time. 
 Swedenborg was himself aware of this precise difference, as shown by the fol- 
 lowing extract, although he has not always maintained it, nor informed us when 
 he is speaking from One, nor when from the Other point of view. The extract 
 is this : " I was once engaged in thought respecting what Eternity is ; and I 
 found that I could conceive by the idea of Time what to Eternity might be, 
 namely, Existence without end ; and that I could not thus conceive what from 
 Eternity could be, nor consequently, what God was engaged in before Creation, 
 from Eternity. Falling, in consequence, into a state of anxiety, I was elevated 
 into the sphere of Heaven, and thus into the state of perception respecting 
 Eternity which is enjoyed by angels. I then was enlightened to see that Eter- 
 nity is not to be thought of from Time, but from State [Statically], and that then 
 a perception can be attained of what from Eternity is ; which, accordingly, I 
 then experienced." (1) It would seem, therefore, if we admit both of these ideas, 
 that, as between Space and Time, there is in the last Analysis, Convertible 
 Identity (t. 89), or that at least, they are inexpugnably united (t. 226) ; 
 as are their Analogues, Knowing and Feeling, as Ferrier has demonstrated. 
 
 30. Swedenborg does also, indeed, by Implication (though nowhere explicitly) 
 exhibit a partial sense of the doctrine above stated, namely, that the First Ana- 
 logy of Space is with Permanent Faculty, whether of Knowing or Feeling. He 
 says in the Arcana Cadestia, (No. 2625), that " In the Spiritual World there is 
 neither Space nor Time, but instead thereof States, and that States in another 
 life correspond to Space and Time in Nature : to Space States as to Esse, and 
 to Time States as to Existence." In Heaven and Hell, (No. 154), he defines 
 the word " States," in respect to Love and Intelligence, (Feeling and Knowing), 
 and makes it apply equally to loth. But the most important passage, relating 
 to this recondite subject, which I have met in the writings of Swedenborg, is 
 found in his treatise on the Athanasian Creed, (No. 45), and is as follows : " All 
 Activities are changes of State, and Variations of Form." " The Latter [Varie- 
 tions of Form] are derived from the former [Changes of State]. By State in 
 Man we mean his Love ; and by Changes of State the Affections of Love ; by 
 
 (1) Heaven and HelL No. 167. 
 
[Read from below upwards.] 
 
 Diagram No. lO. 
 
 Form-Analogues of AUT. 
 
 371 
 
 Fig. 3. 
 
 Fig. 3. 
 
 Fig. 3. 
 
 Fig. 2. 
 
 Fig. 2. 
 
 Fig. 2. 
 
 Fig. 1. 
 
 Form-Analogues of SCIENCE. 
 
 Fig. 1. 
 
 Fig. 2. Fig. 3. 
 
 Form-Analogues of NATURE. 
 
 Fig. 2. 
 
 Fig. 3. 
 
372 EXPLANATIONS £F THE DIAGEAM. [Ch. V. 
 
 513. At the Left-Hand of the Departments of Nature and 
 Science, in the above Diagram, and at the Bottom of the Art- 
 Department, we have the Simple Curve, the Simple Straight- 
 Line, and the Serpentine, respectively, (Figures 1), as the 
 Elementary Types of Nature, Science, and Art, respectively. 
 To the right of these, and midway, in the First Two Depart- 
 ments, and next above, or midway, in the Third, (Art), (Figures 
 2), are the Types of the Abstractismus of the Elaborismus, — 
 
 Form in him we mean his Intelligence, and by Variations of Form, his Thoughts ; 
 the Latter [Thoughts] are also from the Former [Affections]." 
 
 31. Observe, in the first instance, that the word State is here confined to a 
 special sense, and applied to the Feeling-Side of the Mind only, contrary to the 
 larger definition just quoted above. Observe, in the next place, that Love and 
 Intelligence, (Feeling and Knowing), as Permanent Faculties or Instrumental 
 Conditions of Mind, are here carefully discriminated from Thoughts and Affec- 
 tions, as the Activities and Operations of those Faculties. Love and Intelli- 
 gence, in this sense, are therefore, it is obvious, Static or Stationary Aspects 
 of Mind, and Thoughts and Affections Dynamic or Motic ; but all Statism 
 requires Space, and all Motism requires Time as the Conditions of their Being. 
 It should, therefore, be added as the Natural Corollary of these Statements of 
 Sweclenborg, and as the Explicit Doctrine of Sciento-Philosophy : That Love 
 and Wisdom Conjointly, and as Permanent Faculties of Mind, Correspond Repe- 
 titively with Space, and that Affection and Thought Conjointly, and as Suc- 
 cessional Procedures of Love and Wisdom, Correspond Repetitively with Time. 
 These fundamental discriminations are obscured by Tulk when he takes Love 
 from one of these pairs, and Thought from the other, and reduces the four- 
 fold difference to a simple duplex one. Swedenborg himself, in his ordinary 
 utterances, does much the same, and nowhere radically explores the doctrine. 
 
 32. It must be added, then, that Space and Time in a real External way, and 
 their Analogues in the Spiritual Domain, undergo Subdivisional Orders of 
 Development, echoing to this Primitive Distribution repetitively, but yet in- 
 versely to each other, as a Man and his Image, seen in a glass, in a sense repeat- 
 ing, and in a sense antithetical to each other, and that it requires the most 
 cautious and exhaustive Scientific investigation — not merely a broad general- 
 izing appreciation— to found a System of Laws and accurate reasoning upon 
 these Correspondences. 
 
 33. To illustrate: Swedenborg affirms, in the last preceding extract, as if 
 without the possibility of contradiction or Counter-Aspect, that " Variations of 
 Form" are derived from" Changes of State," and so that " Thoughts" in the Intel- 
 
 , ligence are derived from " Affections" in the Love, or Feeling-Side of the Mind. 
 Now this is a complete begging of the whole question in dispute between the 
 Experientialists and the Transcendentalists in Philosophy, and curiously enough 
 places Swedenborg essentially among the Former, or on the Materialistic Side 
 
Cn. V.] EXPLANATIONS CONTINUED. 373' 
 
 the Ex-^azi-atory Realm ; and quite to the Right, in the 
 First Two Departments, (Nature and Science), and at the Top 
 in the Third Department, (Art), (Figures 3), we have the 
 Types of the Abstractoid Concretismus, the Department of 
 Practical Illustrations. 
 
 514. Observe, in the next place, that all of the Figures in 
 the Department of Art are Compositions, in different de- 
 grees of Complexity r , or in different modes, of the Peixciple 
 
 of Philosophy, notwith standing the general position I have assigned to him as 
 a Pure Idealist. He is indeed a Pure Idealist so far as Pure Idealism of the 
 Old Naturo-Metaphysical character could go, for it could not save itself from 
 falling iuto contradiction ; but the Pure Idealism of the New Sciento-Philo- 
 sophy is of a different order. It goes up, analogically, from the Chest or 
 Breathing-, or Mere Spiritual Region, to the Head and Brow, the Idealistic 
 Region properly so called (c. 8, t. 9). 
 
 34. To illustrate still farther: "Variations of Form" (if, as here, distin- 
 guished at all from Changes of State) means Varieties or Different Types of 
 Form, or Different Form-Types — Statoid. Now it is the Pure Idealism of 
 Plato, (a Semi-luminous Conception prophetic of the clearer ideas of the- Sciento- 
 Philosophy of Integralism), that the " Ideas," or Primitive Type-Forms of 
 Being, are eternal or underived, the only things, indeed, which are so ; that 
 they are, at all events, prior to any and all Changes of State, (the Processes of 
 Creation), and are causative of them ; these Changes of State derived, therefore, 
 from the Varieties of Form, (in Pure and Perfect Ideal), and solely taking place 
 in order to conform to them. This is then a complete reversal of the Statement 
 of Swedenborg. Or if we take, instead, Thoughts and Affections : Swedenborg 
 affirms that our Thoughts are all, and in all senses — for he does not discriminate, 
 or limit the assertion — derived from our Affections. This is true, undoubtedly, 
 in the merely Natural Order and Aspect of the Subject, and after we can be 
 said to have any Affections ; but the Logical Order of the Evolution is jmt the 
 Opposite. How can we have any Affection whatsoever for any thing which is 
 not previously thought of, or first in the !Mind as a Thought ? Is it not this 
 Thought in the Mind which first calls out, and, as it were, creates the Affection ? 
 Are not the Affections therefore derived, as it were, wholly, from this point of 
 view, from the Thoughts; which is again the exact reversal of the Statement of 
 Swedenborg ? The reader is referred to the discussion of this same Subject in a 
 previous Commentary (a. 1-7, c. 32, t. 136). 
 
 35. What, then, is the Sciento-Philosophic Doctrine on this Subject ? It is 
 that it is alike true that Varieties of Form are derived from Changes of State, and 
 that, contrariwise, Changes of State are deriv&l from Variations ( Varieties) <f Form ; 
 that it is alike true that the Thoughts are derived from the Affections, and that 
 Hie Affections are derived from the Thoughts; as it is alike true that Men are 
 
374 ABT-C0MP0SITrONS OF POEM. [Ch. V 
 
 of Nature and the Principle of Science, conjoined or 
 blended with each other ; that is to say, that the Third Depart- 
 ment, that of Art, is derived from the two Departments of 
 Nature and Science, as its Elements or Factors ; thus : TJie 
 Hogarthian Line of Beauty is compounded of Curvature and 
 Straightness, as shown more in detail below (t. 520) ; etc. The 
 Columns on the Left of the Art-Department are derived from 
 the combination of Eoundness and Squareness ; the Pyramidal 
 
 derived (or descended) from Women, and that Women are derived (or de- 
 scended) from Men, or that the Chicken is derived from the Egg, or the Egg 
 from the Chicken, (c. 31, 32, t. 136). 
 
 36. The Philosophical Doctrine of Swedenborg, coming with a claim of 
 Divine Authenticity, a " thus saith the Lord," is, nevertheless, like every other 
 System, hitherto, a Half-Truth merely ; and all Half-Truths, or Part-Truths, 
 are, from the larger and Integral Point of View, Falsities. Taken for the whole 
 Truth they are the Standard Fallacies of the Human Mind. Taken for what 
 they are, as Parts of the Truth, and then integrated by the aid of a radical 
 Universal Philosophy, they are as true as they are otherwise false; and cer- 
 tainly, in this sense, there has never been made any single more magnificent 
 contribution to the construction of the Entire and Final Temple of Truth than 
 is contained in the Elaborate and Profound Religio-Philosophy of Swedenborg. 
 I am too greatly indebted to him, I feel too lovingly and veneratingly towards 
 him, to say willingly any word disparagingly of him, beyond what the stern 
 behests of an honest criticism imperatively require. In my judgment, many of 
 the very best single Minds are held captive at this day by the subtle fallacies 
 of Swedenborgianism, and hindered of higher progress, while I am just as 
 certain that as many thousands would be immensely benefited by being in- 
 ducted into those same doctrines. 
 
 37. It was stated above that the ordinary Swedenborgian view of the Ana- 
 logical relations of Space and Time to the Grand Divisions of Mind are defec- 
 tive on the score of their relation to the Motic Aspect of Being as one-half of 
 the whole Domain merely. This, however, is not always the case. The rela- 
 tion, when Swedenborg speaks, is often, on the contrary, to the Static Aspect 
 of Being; but then to this also as a Half, — the other Half merely ; so that in 
 either case the discrimination adduced is subdivisional, and therefore not 
 Primitive or Radical. Indeed, the only reasons assigned by Swedenborg for 
 the statement that Space corresponds with Love, and Time with Wisdom, are 
 derived from this Static Hemisphere of the subject. They are that we instinc- 
 tively speak of those who are in friendly affection as near to each other, and 
 when the affection cools, as distant — Nearness and Distance being terms which 
 belong to Space. Similar reasons are, or may be, adduced with respect to 
 Time and Thought. This is as if we were to discriminate Space itself from the 
 
Cn. V.] SAME SUBJECT CONTINUED. 3/0 
 
 Figures, wliile composed entirely of Straight Lines, have in 
 them, nevertheless, representatively, the Principle of Round- 
 ness, by virtue of the Convergency and Divergency of the 
 Side-Lines, like the Radii of a Circle, contrasted with the 
 Side-Lines ; of all Square Form which are parallel to each 
 other. Finally, the Semi- Oval Figures at the Right are the 
 Resultants of still further combinations and interblendings 
 of Rotundity and Squareness, such as will be elaborately 
 demonstrated elsewhere. 
 515. The Principle of the Modification and Blended Har- 
 
 Cut- Up of Space by Lines, and make this Cut- Up to correspond with Time, in 
 accordance with the Etymology of Time as derived from the Greek Temno, to 
 cut or divide. All this, if we confine ourselves within the Static Aspect of 
 the subject, and are engaged in the subdivision of it, is quite true and impor- 
 tant ; but it will now be easily seen that there is a prior distinction between the 
 whole Static and the whole Motic Aspect or Domain, and that in this larger 
 discrimination both the Space itself and its Cut-Up by Lines are to be recognized 
 as Sr>acic or Spacioid, if the idea of Change or Movement is excluded, and if the 
 Lines are therefore permanent ; and that the idea of Time attaches only to the 
 Act of Cutting-Up — that is to say, to the Process or Operation. 
 
 38. Many things have been presented by anticipation in this Commentary 
 which will be found discussed more in extenso, subsequently in the Text. It 
 seemed necessary, however, in this connection, to make this statement, even at 
 some risk of its seeming obscure, for the want of necessary explanations. 
 
 39. A word now in respect to the alternative Figures in parenthesis in the 
 Art-Line of the Table No. 1, c. 9, t. 503. These are 3 + 1, 7 + 1, and 12 + 1. 
 It is the Peculiarity of Art, and so of the Trinismus universallv, that it tends to 
 a doubleness of development, which repeats, as it were, the two Elements from 
 which it is derived, (the Unism and the Duism), so that there is a wavering be- 
 tween the Aspect which presents the Subject as threefold, and that which pre- 
 sents it as fourfold. This tendency to Bifurcation in Art expresses itself in a 
 Series, at the End, or, as it were, in the last link ; as, for example, in the Bubita- 
 tion whether an Octave in Music consists of 7 Diatonic Notes or of 8; whether, 
 in other words, the Bo of the next octave above is to be reckoned in or reckoned out. 
 There is an Overlapping at the Extremities of the Successive Octaves. This 
 same Principle, Semi-expression or dubiousness of claim, prevails in the Musical 
 Scale, somewhat beyond where it has been accurately described. The 8 
 Tones divide equally into two Serial Wings, a Lower and an Upper Wing. Each 
 is composed of Three Whole Tones, and a Semi-Tone at the End of the Series; 
 Thus, Do, lie, Mi (Whole Tones), Fa (Serai-Tone).— Lower Wing : Sol, La, Si, 
 (Whole Tones), Bo (Semi-Tone) — Upper Wing. Each Wing may be said to rep re- 
 
376 KOTTJNDISM, REGTIS31, MODULISM. [Ch. V. 
 
 mony of the Primitive and Typical Forms, Hound or Square, 
 which they undergo in assuming the more Tasteful and Grace- 
 ful Varieties of Form which pertain to Art, is properly formu- 
 lized, and will he copiously referred to, as the Principle of 
 
 Artistic Modification. 
 
 516. It will appear, on a slight examination of this Diagram, 
 that Perfect Roundness — ROTUNDISM, of which the Arc of 
 a Circle — the Simplest Form of a Curve — is Elementarily 
 Representative, has been assigned to NATURE, as its Ana- 
 logue or Type; that Steaightness — EECTISM — of which 
 the Simple Straight Line is the Lowest Representative, is 
 assigned, in like manner, to SCIENCE ; and that Forms com- 
 pounded and modulated from these two — MODULISM — are 
 assianed to ART. The mere Exhibit and Statement to this 
 effect are so striking that to many minds they will carry their 
 own conviction ; the proofs, however, of the accuracy of this 
 Distribution will rapidly accumulate with the further con- 
 sideration of the subject. 
 
 517. The Simplicity of Nature, with yet the entire absence 
 of that Exactness and Precision which belong to Scientific 
 Abstractions, is symbolized by the Circle, which, while it has 
 its own simple Unity of Constitution and Curvation, refuses, 
 
 sent, numerically, 3i. The Diatonic Octave may then be represented by 7^ (the 
 first Semi-Tone raised to the value of a Full Tone) ; and the Chromatic Scale 
 by 12^. These Numbers may now be substituted for those contained in the 
 Art-Line of the Table (3 or 3 + 1, etc.) There is in this Halfhess added to 
 the body of the Series taken as One an Echo of the Principle of Sesquism, 
 One-and-a-Halfhess (Lat. Sesqui, One-and-a-Half). 
 
 40. In Natural Joinings, there is an Indeterminate Overlapping, as between 
 the Valley and the Mountain: in Scientic Joinings there is a Sharp Line 
 of Separation and Contact, with no Overlapping whatsoever ; and in Artistic 
 Joinings, as here in Music, there is a measured and proportionate Overlapping, 
 so that the Transitional Link, while distinct and determinate in itself, is still 
 dubious in respect to position. It may be assigned to either of the Series 
 between which it occurs; to both of them; or to neither, according to the 
 view which is adopted. 
 
Ch. v.] true or scientific regularity. 377 
 
 nevertheless, absolutely to be measured by the rigid Straight- 
 ness of the Square. The Quadrature (Squaring) of the Circle 
 is mathematically impossible ; and it is the catchword of Art- 
 ists, That Nature has no Straight Lines ; while yet both 
 Nature and the Circle are instinctively accepted as Types of 
 that Unity and Simplicity which are sometimes, though not 
 with entire accuracy, denominated Regularity. 
 
 518. True Regularity is, on the other hand, the Distinct- 
 ive Characteristic of Science. This is typically evinced only 
 in the Exact Sciences ; for it must still be borne in mind 
 that The Natural Sciences, to which we now may add Art 
 also in so far as it is Scientific, fall within the larger meaning 
 of the term Science, as contrasted with Crude Nature. 
 
 519. Regularity is Straightness. The Rule or Ruler (Lat. 
 Regula, a Rule) is the Type of Regularity. (The Latin Rego, 
 I rule, is the Cognate Verb, and gives Rectus, whence Right, 
 which we apply to a Line instead of Straight). Rigor is also 
 a cognate term. The Typical mode of procuring Straightness, 
 and hence Regularity, is by Stretching or Drawing out. To 
 drato out, is to abstract ( Lat. Abs, from, and trailer e, to 
 draw), and The Abstract is the Domain, especially, of Ex- 
 act Science. Stretching is Cognate with Strictness, Strain 
 and Straightness or Stretchedness. Exact is the same idea, 
 with a different mode merely of producing the Straightness. 
 It means Driven out, (Lat. Ex, from, and agere, to drive), 
 the result being the same, namely, to produce Straightness. 
 Regular, Straightened, or Exact Form, is, therefore, Science- 
 Form, as Round Form is Nature-Form. Rectism, in other 
 words, is Scientism, as Rotundism is Naturism. The Simple 
 Straight Line is here the Elementary Type, as TJie Simple or 
 Elementary Curve (the Arc of a Circle) was so in The Former 
 Case. 
 
 520. Artism is the Blended Composity and Result of 
 Naturism and Scientism, variously combined. The Simple 
 Elementary Form-Type of Art, — the Primitive Representa- 
 
 32 
 
378 hogarth's lyhve of beauty. , [Ch. v. 
 
 tive of Estheticism or the Sense of Beauty in the Domain of 
 Form— is The Serpeotin-e Line, familiarly known as Ho- 
 garth's Line of Beauty (Dia. No. 10, t. 512, Art, Fig. 1). This 
 by reflexing the Simple Curve retains the Principle of a Pre- 
 vailing Straightness in the midst of Simple Curvism; or, sym- 
 bolically, it inserts the Eigor and Eectitude or Precision of 
 Science within the Tendency to Continuous Deviation or 
 Beguloid Irregularity, characteristic of Nature, Deviation 
 is from the Latin de, from, and via, the Way ; a changing 
 of Direction which, when Continuous, is Curvature, or Curva- 
 tion. The following Diagram will illustrate what is here said 
 of the Unition of the Two Mere Elementary Principles in the 
 production of the Mikton of the Third : 
 
 Diagram N"o. XI. 
 
 521. To repeat, then, — at a point where the intrinsic import- 
 ance of the subject demands every amount of emphasis which 
 repetition can give, — The Simple or Elementary Curve is the 
 Primitive or Elementary Form-Analogue of Nature, (as the 
 Domain of the Natural Sciences) ; The Simple Straight (or 
 Straight Line) is the Elementary Form-Type of Science, in 
 the Exact Sense of the Term ; and the Simple Serpentine 
 (Hogarth's Line) is the Elementary Form-Type of Art and 
 Beauty. The Simple Curve is then Representative of All 
 Eoundness ; the Straight Line is in the same sense Represen- 
 tative of All Straightness (as of The Square, The Cube, etc.), 
 and the Simple Serpentine is so of All Interblending-and- 
 Composity-of-Roundness-and-Straightness, in the production 
 of a Eeconciliative Harmony of Form, and of that Satisfactory 
 and Pleasurable Combination of the Freedom of Nature and 
 the Eegularity of Science (or Eigorous Abstract Truth) which 
 we recognize instinctively as Beautiful. All Beauty, and 
 
Ch. v.] naturism, scientism, artism. 379 
 
 hence Art, is the Result of a judicious Compromise between 
 the Wild License, or else the more measured "but still easy- 
 going Freedom of Nature, and the Rigorous Exactitudes of 
 Scientific Abstraction ; which last is repeated in the Moral 
 Sphere by Straightness and Uprightness of Conduct, which 
 is then called Justice, Equity, Righteousness, etc. Truth 
 (for Through-th, that which goes through, or centres) is a term 
 applicable in any domain. Truth of Feeling is Virtuous Sen- 
 timent ; Truth of Knowing is Science ; Truth of Conduct is Vir- 
 tuous Action. 
 
 522. The beginner in Universology will be liable to stumble 
 over the fact, that Nature has within herself, as studied scien- 
 tifically, Specimens of all the Varieties of Form, as in the 
 Rotundity of the Planet, the Cubosity of the Salt-Crystal, the 
 Blended Beauty of the Landscape, etc. ; and so of Science, 
 and so of Art. The solution of this difficulty is in The Inex- 
 pugnability of Prime Elements (t. 227), and in several 
 Modifications of that Principle, some of which will be supplied 
 in what soon follows below, with distinct Formulas. Far short 
 of Convertible Identity (t. 89) we discover practically that 
 there is a Sense in which All things are Contained (as to the 
 Principles of their Constitution) in All Things Else. There is, 
 in other words, Subdivisionally, a Department within Nature 
 which is especially Characterized by INTaturism ; and this is 
 the Governing Aspect or Department there ; there are, how- 
 ever, two other Subordinate Departments, also within Nature, 
 which are Sciento^ and Aitoid, respectively. There is then 
 within Science (or the Scientismus) a Department which is espe- 
 cially characterized by Scientism ; and this is here the Govern- 
 ing Department ; while, nevertheless, there are two remaining 
 Subordinate Departments, which are Naturoid and Artoid, re- 
 spectively; and so also, mutatis mutandis, within the Artismus. 
 
 523. Within the Naturismus, the Scientismus, and the Artis- 
 mus, respectively, The Principle which is at home there 
 dominates, and is called the Dominant of the Domain, 
 
380 DOMLNAXCE AXD SUBD03IIXAXCE. [Ch. V. 
 
 while the two remaining Principles which are "borrowed from 
 the other Domains are Subordinant in function there, while 
 they each appear as Doxixaxt if we transfer ourselves to 
 the Domains where they are respectively at home. Within 
 any given Domain, Every Thing converges, and hinges, or 
 pivots, npon the Domexa^t of that Domain; the other 
 Principles which, while present, are still, as it were, subjects 
 or foreigners, conform to the Governing influence of the Domin- 
 ant. They are, in other words, Loyal to it. This somewhat 
 Intricate but Important Doctrine is expressed in the following 
 Formula, which will be from time to time invoked, furnishing 
 abundant illustrations of the Principle, namely : 
 
 Loyalty to the Domixaxt of the Domain. 
 
 524. When either of the Subordinate Principles within any 
 Domain, although Subordinate, still assumes comparatively a 
 Somewhat Governing influence or position, it is said to be Sub- 
 Domixaxt. It will be shown elsewhere that even Uxtsm, and 
 Duisx are so inexpugnably united or interblended, that in 
 TJnism there is always a minor or sub-dominant portion of 
 Duism involved; and in Duism a minor or sub-dominant 
 portion of TJnism. 
 
 525. To illustrate this Interblending in Diverse Proportions, 
 Swedenborg affirms that Man, Male, is a Type or Form of 
 Intelligence or Wisdom, and that Man, Female, is a Type or 
 Form of Affection or Love, — Wisdom being the Duism, and 
 Love the Unism of this High Spiritual Domain ; but then he 
 has immediately to explain that this is not, in such a sense, 
 that Woman is without any portion of the Principle of Intelli- 
 gence, nor Man without any portion of the Element of Love. 
 In other words, what is meant then is, that Intelligence pre- 
 dominates in the Man, and Affection in the Woman. Indeed, 
 if we assume that, of the two Principles named in such a con- 
 junction, the one first named is dominant, and the following 
 one sub- dominant or minor, then putting 2 for Intelligence or 
 
Ch. V.] MERE PREPONDERANCE. 381 
 
 Wisdom, and 1 for Love, the Constitution of the Male Charac- 
 ter, as here conceived, may be denoted by the Mathematical 
 Expression 2 + 1 ; and that of the Female Character by 1 + 2. 
 In the Absolute, it may then be said that the two are iden- 
 tical, and that in the Relative only do they differ. 
 
 526. In Universological Technicality it would be said that 
 Intelligence and Affection are inexpugnahly united as Prime 
 Elements in the Constitution of Mind itself, Male or Female, 
 and that there is then a Mere Preponderance in a mathema- 
 tically measured ratio of the one or the other of these elements 
 in the particular composition which furnishes the Masculine 
 or the Feminine Type of Mind, respectively. Preponderance 
 is here represented by the greater or leading prominence of the 
 Number first mentioned. This idea of Overbalance in a 
 measured degree is so important as to require its own definite 
 Formula, and will therefore be alluded to as the Principle of 
 
 Mere Preponderance. 
 
 527. Any two Principles, Elements, Domains, or Factors, 
 which are separated and contrasted with each other, as if they 
 were wholly distinct from each other, while we treat of them 
 as Pure Abstractions or Ideals, are, in the Actual or Concrete 
 World, intermingled or inexpugnably combined, so that when 
 we speak of a given Principle or Element, in Concrete, we no 
 longer mean it as it was in a Pure, Abstract State ; we mean, 
 instead, a Composity or Combined Substance of Principles or 
 Elements, (a Mikton), within which the one mentioned merely 
 preponderates. It is thus that in the Abstractismus only, do 
 we have Pure Discriminations, which are then always Ideal 
 or Fictitious, even though indispensably useful ; the Basis, 
 indeed, of all Pure Science. Everywhere within the Concretis- 
 mus, on the contrary, that is to say, throughout the Actual 
 or Ileal World, or the Total Realm of Nature herself, we meet 
 the Overlapping of Principle upon Principle, Element upon 
 Element, and Domain upon Domain. Here it is that we can 
 
382 OVERLAPPING. [Ch. V. 
 
 never fix precisely the point at which the valley ends, and the 
 mountain begins. This Fact or Principle of all Concrete Ex- 
 istence will be referred to under the Formula : 
 
 Oveelapping. c. 1. 
 
 528. The Inexpugnability of Prime Elements, Mere Pre- 
 ponderance, and Overlapping, are, therefore, three important 
 Secondary Principles and Formulse of Universology closely 
 related to each other, and which will often be mentioned in 
 connection. 
 
 529. Let us return now to the discrimination between De- 
 terminate and Indeterminate Form. Indeterminate Form, 
 we have seen, covers the same ground, analogically, which 
 is Elementarily distributed numerically by the terms One, 
 Many, All. Determinate Form should then have an 
 equally Elementary Distribution, holding an echoing rela- 
 tionship to the equally Elementary Distribution of the Spirit 
 of Numbers as allied with the three Head-Numbers One, 
 Two, and Three (t. 206) ; and inasmuch as Determinate Form 
 has one Primitive Distribution, as we have just seen, echoing 
 to the Distribution of the Universe into Nature, Science, and 
 Art ; it should result that the One, Two, and Three, should 
 also echo to Nature, Science, and Art, respectively. This 
 Prognostic of Science we shall find, on examination, amply 
 confirmed. 
 
 530. The Form- Analogue of the Numerical Unit is the 
 Point. This is so obvious that it needs not to be demonstrated. 
 But as both Point and Unit are abstract, the Point, to denote 
 the Unit is made Thin or Light. The Thick or Heavy Point 
 
 Commentary t. 527* 1. For the principle of Overlapping I am in- 
 debted to Fourier, although lie has not discriminated its exclusive appropriate- 
 ness to concrete spheres. His French technicality for the principle is En- 
 grenage. It stands also intimately related to another Principle announced by 
 him as the Contact op Extremes. 
 
Ch. V.] THE XECESSAEY INFERENCE OF LIXE. 383 
 
 is then tlie Analogue of the Concrete Item, Object, or Thing, 
 of which the Unit is the Abstract Ideal Representative. The 
 Form- Analogue of Two Units is, accordingly, Two Points ; 
 of Three Units, Three Points, etc., on to Infinity. 
 
 531. But when two Points are posited in Actual Space or in 
 Thought, or two Units in Thought, there is immediately an- 
 other Element, a somewhat more than the Mere Points, or 
 Units, involved. The Mind xecessaeily Supplies a Thought- 
 Line traversing the Eeal or Ideal Space intervening between 
 the two Points, or the two Units Connecting them by this Ideal 
 Relational Intervention into an Elementary Figure or Line. 
 If only one Point is posited, the inferential presence of the Line- 
 Element is less obvious, and we may, for the present purpose, 
 omit its consideration (a. 38, t. 198, 486). 
 
 532. For the Spieit of the Number One, (Unism), as well 
 then as for the Simple Unit as such, the mere Point is still the 
 Appropriate xVnalogue in the Domain of Form ; but for the 
 Spieit of the Number Two, (Duism), (which Spirit is itself' a 
 Unit, notwithstanding the Dual Constituency of the Sum, 
 Two, a Unit of Intervening Relationship between the two Sepa- 
 rate Units), the case is different. It is not two Points, but 
 a Single Steaight Line which is here the Appropriate Ana- 
 logue — Straight, because, in the absence of any Motive or 
 Cause of Deflexion, Straightness as the Simplest is the Typical 
 Form of the Line. The Straightness of the Line is, therefore, 
 due to, and an instance of, the Tendency to Equation defined 
 in a following Paragraph (t. 535). The most Elementary 
 Morphic Analogues of Number, those which echo directly to 
 Uxism and Duism, and more remotely to The Head-Numbers 
 Oxe, and Two, are, then, The Poixt and Lixe ; as seen in 
 the Diagram below. 
 
 Diagram !N"o. 13. 
 
 Figure 1. Figure 2. 
 
 . One or 1 ; (Uxisxr). Two or 2 ; (Duism). 
 
384 LAW OF GREATEST SIMPLICITY. Cn. V. 
 
 533. If another Unit be added, Two Lines and one Point are 
 the most Elementary (or incomplete and fragmentary) Repre- 
 sentation of the Spirit of the Three, which is the resulting 
 Number, as shown in the following Diagram : 
 
 Diagram UN" o . 13. 
 
 Figure 1. Figure 2. Figure 3. 
 
 • One or 1 ; Two or 2 ; ^ Three or 3 ; 
 
 (Unism). (Duism). (Indeterminate Trinism). 
 
 534. More folly or determinately expressed, the mere Angle 
 (Fig. 3, Dia. 13) becomes an Equilateral Triangle ; the Three 
 Points representing the Three Units, and the Three Inter- 
 mediate Lines of Conection between them being in this case 
 all preserved. The Points are placed at Equal Distances 
 from each other ; for if Three Points were to be posited in Space 
 (or Three Units in the Imaginative Mind-Space) they would 
 most simply and naturally arrange themselves in this manner, 
 (at Equal Distances), in the Absence of any special Cause or 
 Motive soliciting or requiring them to assume a less simple 
 or less regular relationship. They present, therefore, the 
 Figure shown in the following Diagram : 
 
 Diagram IN" o . 14- 
 
 Form-Analogue of Determinate Trtnism, 
 or, in a General Sense, of the Number 
 Three or 3. 
 
 535. This Principle of Adjustment by which the parts of a 
 Figure arrange themselves in the Thought,— and then by a 
 Fundamental Principle of Universology, in the Actual Or- 
 ganizing Processes of Nature also (t 000),— in the Simplest 
 and Most Regular manner, is an Instance, and, indeed, The 
 Typical, Most Analytical and Most Elementary Instance of 
 The Law of Greatest Simplicity often assumed and adverted 
 to by all Scientific men, and which has been formally elimi- 
 
Cfl. V.] TETRAHEDRON, OR EQUILATERAL PYRAMID. 
 
 3S5 
 
 nated by Comte, and made the First in the Catalogue of his 
 "Fifteen Universal Laws" (t. 455). As another name for 
 this Law, more expressive in respect to its application to the 
 production of certain Typical Figures, and their Analogues, I 
 denominate it 
 
 Tendency to Equation. 
 
 536. If four Points or four Units be posited, under the Limit- 
 ing Condition that they be in the same Plane, this same Law, 
 the Tendency to Equation, will prescribe that they and their 
 Interposed Lines shall constitute a Square. Quadrature or 
 the Square is, therefore, the Morphic Analogue of the Number 
 Four, as has been previously stated (c. 10, t. 503). 
 
 Diagram IN" o . 15. 
 
 537. But if now we remove the Limiting Condition (t. 536), 
 and allow the Points to arrange themselves in Absolute Free- 
 dom, and, hence, in any Plane, the Figure which will result 
 will be the first of the Simple Solids, as shown below. 
 
 Diagram N" o . 16. 
 
 538. Observe now that the Equilateral Triangle is the Sim- 
 plest Figure which can embrace an Area of Surface, and 
 
3S6 POINT, LINE, SUEFACE, AND SOLID. [Ch. V. 
 
 tliat tlie Equilateral Pyramid is the Simplest Figure which can 
 embrace a Yolume oe Geometrical Solidity ; and Geomet- 
 rical Solidity is, it is obvious, the Analogue of Real Solidity 
 or Actual Substance. A Cube ideally constructed in Pure 
 Space is an echo to the Real Cube cut in wood or metal, etc. 
 On the contrary, the Point and Line embrace neither Area nor 
 Volume, while yet they are more Elementary than either Sur- 
 face or Solid. Point and Line belong, then, to the Ele- 
 
 MENTISMUS OF FOEM ; SURFACE AND SOLID to the ELABO- 
 EISMUS. 
 
 539. In fine, The Point is representative of position ; The 
 Line, of Extension ; The Sueface, of Figuee ; and The 
 Solidity, of Symbolic or Schemative Reality ; or thus : 
 
 
 
 T-A.BX.EJ 36. 
 
 4. 
 
 Solid 
 
 (Schemative) Reality. 
 
 3. 
 
 Surface 
 
 FlGITEE. 
 
 2, 
 
 Line 
 
 Extension. 
 
 1. 
 
 Point 
 
 Position. 
 
 540. Position, Extension, Figure, and Schemative Real- 
 ity, are the four Fundamental Grand Divisions of Form. A 
 Point posited in Space is the Type and Symbol or Represen- 
 tative of Position It is, in fact, the very Definition and 
 Ideal of Position itself. The Straight Line is the same Ele- 
 mentary Type and Representative of Extension Universally. 
 But the tendency of Duism to split into a double manifesta- 
 tion has been previously indicated (t. 281). The Straight 
 Line is readily conceived of as Two such Lines, the one co- 
 aptated or applied to the other, one or more times, and so, by 
 the Comparison, ascertaining the Quantum of its Extension. 
 This Quantum of Extension is Measure. The Given Line, 
 the Line as a Standard and Instrument of Ascertaining Exten- 
 sion, the Line as a Rule, is The Analogue and Representative 
 of Measure. Measure is the Quantification of Extension. 
 
Ch. v.j repetitive analogues of poixt. 387 
 
 Every Variety of Measure, (even Wet Measure, Weight, etc.), 
 is reducible, as its own standard, to Linear Measurement. 
 The Given Straight Line is typical, therefore, First, of Exten- 
 sion, and Secondly, of Measure. It is the Unit of Extension 
 and Measure, as the Single Point is the Unit of Position. The 
 Equilateral Triangle is, in the same manner, the Unit or Least 
 Instance of Figure, and the Tetrahedron the Unit or Least 
 Instance of Rectalineoid Solidity, and of that which Geomet- 
 rical Solidity represents, which is Symbolic Reality. 
 
 541. But the Single Numerical Unit, the Number Oxe, or (1), 
 represents, corresponds with, echoes to, or repeats The Poixt, 
 and, hence, represents, corresponds with, echoes to, or repeats 
 Position. Assign to each particular Unit a Real Value, give 
 to it not merely a Schemative or Symbolic, but an Actual Solid- 
 ity, and it becomes an Item of Real Being ; in other words, an 
 Object, a Thing. The most Obvious and Typical Object or Thing 
 is the Planet,' Heavenly Orb, or World. Things, in the Plural, 
 are the Agore^ate of such Worlds, a. 1. These are Nature 
 
 DO O 
 
 or the Cosmos. Singly, but enlarged by Proximity, our Earth 
 is such a Tiling or World, and is, hence, for us the Aggregate 
 or Body of Nature. This World, and still more largely The 
 Uxiverse as a One World, (Lat. Unus, Oxe, and verto, to 
 turn), and either as Nature, is represented by the Single 
 Numerical Unit. The Single Numerical Unit, or the Number 
 Oxe, (or 1), and specifically Uxis^i, the Spirit of Oxe, is 
 therefore the Type, Analogue, or Representative of Nature ; 
 quod erat demonstrandum. In other words, The Uxtt in 
 Number, and Unism, derived, as the Fundamental Principle 
 of All Being, from the Unit ; The Poixt in the Domain of 
 Form, and, hence, Positiox, universally ; and finally The 
 World, and Nature, are Repetitive Analogues of each 
 other. 
 
 Annotation t.!i 41. 1. Stella is the word, means to posit, put or place. 
 Latin for Stak. The Star or Planet is The Relation of World and Xature with 
 a World. SteUen, the German cognate Position is thus shown etymologically. 
 
388 ANALOGUES OF LINE AND SURFACE. [Ch. V. 
 
 542. So again, Duism, the Spirit of the Number Two, (or 2), 
 represents, corresponds with, echoes to, or repeats The Line, 
 and hence represents, corresponds with, echoes to, or repeats 
 Extension and MEASURE, or Measurement of all Kinds. 
 Science is the Intellectual Measurement or Exactification of 
 the Universe of Real Being, which last is Nature (a. 2, t. 86). 
 Duism is, therefore, the Type, Analogue, or Representative of 
 Science, as Unism is so of Nature ; quod, iterum, erat de- 
 monstrandum. In other words, Duism, derived from Two, 
 the Ruling, Regulating, or Governing Principle of All Being, 
 (as Unism is the Fundamental or Basic Principle) ; The 
 Straight Line in the Domain of Form, (Regula, Rule, 
 Ruler), and hence, Extension and Measurement or Quantify- 
 ing Certainty ; and finally, therefore, Science, (as contrasted 
 with Nature), are another set of Repetitive Analogues of each 
 other. 
 
 543. In fine, Teinism, the Spirit of the Number Three, (or 3), 
 represents, corresponds with, echoes to, or repeats Surface, 
 and hence, represents, corresponds with, echoes to, or repeats 
 Figure or Shape, as the Third and Supreme Stage of Develop- 
 ment in the Domain of Form. Form itself is often used to 
 mean no more than mere Figure. Art is the Shape-lmess or 
 Come-liness of Being. Compare the Latin forma, form, and 
 formositas, Beauty (the Spirit of Form or Figure). Trinism 
 is, therefore, the Type, Representative, or Analogue, of Art, 
 as Duism is so of Science, and Unism of Nature ; quod erat 
 demonstrandum. In other words, Trinism derived from the 
 Number Three, (or 3), is the Combining, Reconciling, and 
 Integrating Principle of All Being, as Duism is the Regula- 
 ting, and Unism the Fundamental Principle ; the Limited 
 Area of Surface, (the Face or Presentation of Being), and 
 hence, Figure; and, Finally, Art, as the Realm of Beauty, 
 are a third set of Repetitive Analogues of each other. The 
 following Table resumes these several Analogues : 
 
 
Ch. v.j reconciliation or seeming contradictions. 389 
 
 TABLE 37. 
 
 3. TRINISM Surface Figure ART (Being). 
 
 2. DUISM Line Measure (of Extension) SCIENCE (Form). 
 
 1. UNISM (or Unit) Point Position NATURE (Substance). 
 
 544. The Geometrical Solidity, liere omitted, being not Real- 
 ity or Substance, but only Schemative or Symbolic Reality, is 
 still, therefore, within the Domain of Figure. It is only that 
 Aspect or Department of Figure which repeats, or echoes to, 
 Reality or Substance— for in every Department of Being, all 
 other Departments are represented by some interior Sub- 
 division or Portion of the given Department. 
 
 545. Substance embodies the Goodness or Yalue of Being. 
 The Substance of the Land is the Fat of the Land. A Man 
 of Substance is a Rich Man, — one possessed of Goods. Sub- 
 stance, and hence, Nature, correspond, therefore, repetitively 
 with Good or The Good. Science corresponds in like manner 
 with Truth or The True, and Art with Beauty or- The 
 Beautiful. This relationship is exhibited tabularly in the 
 following arrangement : 
 
 T A B L K 3 8. 
 
 3. Trinism The Surface The Artisaius The Beautiful. 
 
 2. Duism The Line The Scientismus The True 
 
 1. Unsm TnE Point The Naturismus The Good. 
 
 546. We incur now, however, some seeming contradictions. 
 It was stated and shown above that Roundness is the Ana- 
 logue of Nature, and Straightness the Analogue of Science 
 (t 516), whereas now the Point appears as the Analogue of 
 Nature, and the Straight Line (merely) as that of Science. So 
 also once the Serpentine or Line of Beauty has been given as 
 the Analogue of Art (t. 520 \ and again here, Figure or Sur- 
 face, has been made to functionate in that capacity (t 543). 
 These apparent inharmonies are only apparent, however, and 
 
390 ELEME^TAEY TYPES. [Ch. V. 
 
 are readily reconciled, as follows : The Point is itself Essential 
 Roundness ; or the least Element of Roundness, precisely as 
 the Minim or Least Extension of the Straight Line is Essential 
 Straightness, or the Least Element of Straightness. The Point 
 is, in other words, the Monad or Starting-Point of Develop- 
 ment of all Rotundity ; as the Minim of Straight-Line is so 
 of all Rectism or Rectification whatsoever. The Point and 
 Line (typically the Minim or Least Quantum of Linear 
 Straightness) are therefore the Residua or Resultants of the 
 Last and Lowest Analysis of Form, and hence, conversely, they 
 are the First or Primitive Elements of all Morphic Construction 
 whatsoever ; and as the First Grand Divisions of Form (Unis- 
 mal and Duismal, respectively) are Roundness and Straight- 
 ness, so the Pointy and Line are most elementarily representa- 
 tive of these two Grand Divisions of Form, respectively, and 
 consequently of whatsoever tliey represent in other Domains ; 
 and hence, of Nature and of Science especially. 
 
 547. The Point, if the slightest Expansion is allowed to it, 
 if it be permitted, in other words, to take on Dimensions at 
 all — and it always does so Really, even in our Thought, how- 
 ever we may define it in TJieory, since Abstraction is never 
 Absolutely accomplished, — is a Little Globe, the Face and 
 Outline of which are the Area and Circumference of a Circle. 
 If the Circle be then cut into Segments or Arcs, as we cut 
 the otherwise infinitely extending Straight Lines into Mea- 
 sures, or Given Straight Lines, we have The Simple or Cie- 
 culoid Cukve, which, in the Relative or Actual, we are now 
 authorized to substitute for the more Primitive and Absolute 
 Point, as the Companion and Antithet of the Given Straight 
 Line. It is then the Minim of such Curve which is the True 
 Antithet to the Minim of Linear Straightness. 
 
 548. The Mikton or Mingle of the Circuloid or Simple Curve 
 with the Typical Straightness is then the Serpentine, which is, 
 therefore, in like manner, the Elementary Type of Art, while 
 yet Figure, Universally, which has in it, inherently and inex- 
 
Cn. V.] GKAMMATICAL ANALOGUES. 391 
 
 pugnably, the two Elements of Roundness and Straightness, 
 (Point and Line), is the Higher Elaborate Analogue of Art. 
 Each of these Diversities in the Modes of the Manifestation 
 of the same Principle signifies a corresponding and intrin- 
 sically important difference in Basic Philosophy, or in the 
 Science of the Universe. Each one of these is a pregnant and 
 significant Hieroglyph of the Infinite, fraught with a portion 
 of the meaning which pertains to the most exact Science. It 
 is a mere glimpse of the subject which is compatible with the 
 narrow dimensions of an Introductory Work. 
 
 549. It may be stated, in passing, that the Point, in the 
 Domain of Form, is an Analogue of the Yowel-Sound, (the 
 Single Impulse or Monad of Utterance), and the Line the 
 Analogue of the Consonant- Sound, (the Limit on the Vowel), 
 in the Domain, and in the Elementismus of the Domain of 
 Speech ; and that the Surface or Aspect- View of Form is the 
 Analogue of the Adjective or Predicate, and Solidity, (the 
 Reality-, or Sub stance- View), the Analogue of the Substantive 
 in the Domain, and in the Elaborismus of the Domain of 
 Speech. (Str. 0). The merely Geometrical Solidity, how- 
 ever, given by the addition of the Dimension of Thickness to 
 mere Surface, but still toith no real Value or Substance, is the 
 Analogue, specifically, of Absteact Noun- Substantives, as 
 Virtue, Vice, etc. It was the observation of Kavenaugh, a 
 Philosopher and Discoverer in Linguistic, of the last century 
 or the beginning of this, that the Abstract Noun- Substantive 
 is a true Adjective carried, as he shrewdly avers, to the 
 Fourth Degree of Comparison. It means, he says, the En- 
 tirety or Fullness of the Quality or Property which the cor- 
 responding Adjectives (Virtuous, Vicious, etc.) signify in some 
 Degree less than the whole. 
 
 550. Thin-, or Su? face-Form is Abstract and Objective, as 
 when we take ourselves out of, and aside from, the Object, 
 and look at it superficially or Surface- wise (Lat. Superficies, 
 a surface). So when we stand in front of a Globe, what really 
 
392 POSITIVE, COMPAEATIVE, SUPERLATIVE. [Ch. V. 
 
 meets the eye is a Level Surface surrounded "by a Circular 
 Limit. Thick-, or Solidity-Form, (whether infilled with Real 
 Substance or not) is Concreted with the Observer, and hence 
 Subjective, as if the Observer were standing within and iden- 
 tified with the Real (or Ideal) Substance of the Object. 
 
 551. A Single Point posited in Space is naturally and neces- 
 sarily surrounded by an Infinity of Blank Space extending 
 outwards in all directions. The Point is then — in this Com- 
 parison with its Negative Matrix — the Analogue of Something, 
 (the Least Something or the Least Monad or Elementary Con- 
 stituent of Something), and the Surrounding Vacant or Pure 
 Space is the Analogue of Nothing — the Something and the 
 Nothing being the Primitive Constituents of Quality,— the 
 Adjective Domain (t. 111). If then we practically limit this 
 Theoretical Infinity, in thought, as we cannot avoid doing, some- 
 where ; if, in other words, we surround this outlying Nothing- 
 ness or mere Space by a Limit or Boundary, we have, as the 
 result in the mind, an Immense Globe of Space with the 
 Posited Point at the Centre of it ; and, finally, if we now view 
 this Immense Thought- Globe, (Posita-Negative), Abstractly 
 and Objectively, that is to say, as if we could and did place 
 ourselves outside of it, it will present itself to the Conception 
 as a Circular Surface, to which also we commonly apply the 
 term Circle. Surface generically corresponds, as we have 
 seen, with the Adjective-, or Predicate-Domain (t. 549) ; the 
 Domain of Faces, Facets, Aspects, Reflects, or Visual Pre- 
 sentations. Round Surface is then the Analogue of the Ad- 
 jective in its Primitive or Positive Degree, (centring on the 
 Posited Point). Square Surface is the Analogue of the other 
 Adjective Degrees ; thus : The Square is the Instrument of 
 Superficial Measurement, and Measurement is effected solely 
 by Comparison. But the Half-Square or single Right- Angle 
 we are authorized, in a sense, to regard also as a Square. It is 
 this that the carpenter means in a Concrete Sense when he 
 speaks of the implement which he calls his " Square." The 
 
Ch. V.] 
 
 THE EIGHT- ANGLED TRIANGLE. 
 
 393 
 
 Right- Angled Triangle, with one of the Legs of the Angle as a 
 Base, is the Most Sciento-Fundamental Figure in all Geometry. 
 It is the Lay-and-Standard Means or Instrument of all Com- 
 plex Adjustment and Arrangement in the whole Domain of 
 Form and Direction. It is the very Type (above the Primitive 
 and Abstractoid Simplicity of the Parallel Lines) of Compari- 
 son, itself the great Scientific Idea. The word Comparison is 
 etymologically, from the Latin con, with, and par, equal ; 
 and the two Legs of the " Square " are adjusted at Equal or 
 Right Angles, as themselves Compared, and then as the means 
 of Comparing other things. 
 
 552. The Square, so defined, really the lower Half of a True 
 Square divided diagonally by a Hypothenuse, is the Ana- 
 logue, in Form, of the Comparative Degree of the Adjective, in 
 Grammar ; and then the Antithetical or Superior Opposed 
 Half of the same Square is the Analogue of the Superlative 
 Degree, in the Comparison of the Adjective. Superlative, from 
 super, above, and latus, a side, means simply that which is 
 above or on the Upper Side, or at the Top. The following 
 Diagram exhibits these Analogues to the Eye : 
 
 Diagram 1ST o . IT". 
 
 Superlative 
 
 Degree. 
 
 553. Finally, Modulated Surfaces, partly Round and partly 
 
 Square, and pre-eminently among these the Oval, as shown 
 
 elsewhere, (t. 554), are the Analogue of Adjective Property, 
 
 Abstraction made of the Particular Degree ; or, in other 
 33 
 
394 ANALOGUES OF DEGREES OF COMPARISON. [Ch. V. 
 
 words, the Different Degrees blended, and their differences obli- 
 terated. The Geometrical Solidity which is an Ulterior Modifica- 
 tion of this Figure, — mere Surfaces interposed in Space depth- 
 wise as well as expansively ; so as to represent and symbolize 
 the Real or the Concrete Solidity ; the Eggshell, so to speak — 
 as a further Modification of Surface, is the Analogue, as we have 
 seen, of Abstract Substantive-Nouns, or Kavenaugh' s Fourth 
 Degree of Comparison (t. 549). The surface Ovoid is the 
 shape of the highest Type of the Human Face ; and the Solid 
 Ovoid that of the Human Head, the Ultra- Superlative Parts 
 of Man. . The Shell of the Egg is then the Representation of 
 the Abstractness of Form, as the Limit upon, or the Container 
 of, Substance. The Contents of the Egg are the Analogue of 
 Substance ; the Yolk, Positoid, represented germinally in the 
 Germinating Vesicle and Point ; and the White of the Egg, 
 Negatoid, or the Analogue of mere Space as negative Ground 
 or Medium. 
 
 554. But Round Form, it has been shown, is the General 
 Analogue of Nature ; Straight, and especially Square Form, 
 the Analogue of Science ; and Composite Form, the Analogue 
 of Art (t. 516). Hence it appears that the Positive Degree of 
 the Domain of Adjective Property is the Naturismus of the 
 Adjectivismus, the Comparative Degree that of the Scientismus ; 
 (see Comparology, in the " Structural Outline," as the Typical 
 or Ruling Form of Science) ; and the Superlative Degree that 
 of the Artismus of the same carried up into greater fullnees of 
 Expression in the Composite Entirety of the Egg as the Ana- 
 logue of Incipient Completed Existence. By a Discrete 
 Degree we then ascend to the Chick born of the Egg, the Ana- 
 logue of which is the Completed Proposition in the Domain of 
 Language ; or, in the Complexity of the Vertebrate Organization, 
 it is the Analogue of the Completed Argument, with threefold 
 interlocking of Propositions (t. 578). The Fourth Degree, 
 that of Abstract, Ideal, Modelic Substantivity, is then the 
 Analogue of the Total Schemative Outlay of Real or Concrete 
 
Ch. v.] standing- asunder and going- asunder. 395 
 
 Being ; for, the Ideal Framework of Being is the Same, 
 lohether it is infilled by a real Concrete Content, or left vacant 
 of all Reality. 
 
 555. If, instead of the Single Point, any Two Points be 
 posited in Space, or in the Thought of Space in the Mind, 
 there is immediately generated, by an Inherent Necessity 
 in the Nature of Things, a Connecting Thought-Line between 
 them ; and by Tendency to Equation (t 535) this Inter- 
 vening and Connecting Thought-Line is by the Same Inherent 
 Necessity Straight, Straightness being the simplest form pos- 
 sible to it. Law, symbolized by the Line, is by the same 
 Analogy inherently Co-existent with Relative Being or Exist- 
 ence, (Lat. existere, to stand out), symbolized by the one 
 Point standing out from, or apart from, the Primitive Point, — 
 the First Step in the Creative Process of Being. 
 
 556. But the Process of Standing out, as that of Going asun- 
 der, is inherently and in last Analysis a Process of Motion. 
 The Single Point we may conceive of, and do conceive of, as 
 in a sense Stationary or Static ; but the differentiating of the 
 Second Point from the First Point is a quasi-process of 
 Parturition, Parting, or departing — the Incipiency of Move- 
 ment. The New Thought-Line generated between the Two 
 Points is a Track or Way along which the operation has pro- 
 ceeded. This Operation or Movement involves in turn the 
 Idea of Time as the Continuity of Movement, or The Negative 
 Ground of this New Phase of Being ; whereas, the Single 
 Point statically considered had had, for its Negative Ground, 
 Space only. 
 
 557. Even though we assume the Standing- Asunder of the 
 Two Points, as a mere Being- Asunder, the still precipitate of 
 Phenomena after their primitive Going- Asunder, and so elimi- 
 nate the idea of Motion from them, objectively considered ; still, 
 in conceiving them, the Mind is compelled to traverse the dis- 
 tance between them over the Thought- Line of Connection ; 
 and so the Conception of Motion is only transferred from the 
 
396 DUEATION AND SUCCESSION. [Ch. V. 
 
 Objective Points to the Mind within ; from being Objective it 
 is made Subjective ; but Movement and Time are, nevertheless, 
 equally involved. » 
 
 558. But even yet the Lengthwiseness so generated in idea 
 by the positing of Two Points in Space, while it involves and 
 echoes to the idea of Continuity in Time, is not the Radical 
 and Absolute Analogue of Time, as Duration. It is, primarily, 
 mere Protension or Forthstretching in Space still, and an Ana- 
 logue, as such, of the more radical, or the Truly Fundamental 
 Duration, or Protension in Time. The Type of this Last 
 Idea, that of Duration itself, is furnished, in the Last Ana- 
 lysis, by the Single Point, even prior to, or apart from, the 
 positing of a Second Point in Space. The Method of it is this : 
 The Single Point contemplated as Posited in Space, during 
 a Single Instant of Time, as if the Flux of Time icere 
 arrested, is the True Analogue and Sole Type of Absolute 
 Statism or Immobility. The Continuous Persistency in Im- 
 mobility itself, so to speak, of the same Point, during two 
 successive Instants of Time, or from One Instant to the Next, 
 is still Peogeession oe Movement or Time, which is thus 
 the True or Primitive Lengthwiseness of Being. It is this 
 Pure Static Duration which is echoed to, or repeated by, 
 Lengthwise Progression, (or Protension, in Space), but which 
 is not, nevertheless, to be confounded with it. Observe, 
 however, again, that the Mere Continuance or Persistence 
 of Being in or through Time, is, itself, by still farther Ana- 
 lysis, susceptible of a twofold Aspectual Presentation— Cnis- 
 mal and Duismal, respectively, so that the Continuance itself 
 is a Trinoid or Mikton ; thus : The Continuance as Persistence, 
 viewed as pure unchanged Condition, is Dueation strictly 
 and properly so-called, and is Unismal by virtue of its being 
 destitute of Variation or Difference ; but we cannot exclude 
 the opposite view, namely that, by enduring merely, the Object, 
 passes from one Instant of Time to the next, and the next ; and 
 this transition is then Succession. Duration and Succession 
 
ch. v.] progress and order. 397 
 
 are, therefore, the joint factors of Existence in Time. Time 
 itself is still different, namely the Negative Gronnd or Path- 
 way along which the whole procedure occurs. The following 
 Table resumes these several Components and Conditions of 
 the Tempoid and Primal Elongate Constitution of Existence : 
 
 TABLE 39. 
 
 ( Movement or Motoid Existence 3 
 
 Positive Elements \ Succession 2 
 
 Duration 1 
 
 Negative Ground — Tevie O 
 
 559. Succession is also called Pkogeess ; and Duration, or 
 the Permanent, and as it were, regulative, Element is also 
 called Order ; hence the appropriateness of Comte's grave 
 and significant Formula : "The Subordination of Progress to 
 Order." 
 
 560. Otherwise stated the Flux of Time, or of Eventuation 
 in Time, never is, in fact, arrested even for the One Instant 
 of Time. Station is, therefore, inexpugnably co-existent 
 and combined with Motion. Motion must, on the other hand, 
 have a Point or Position at which to occur, and a Space (or 
 the image of Space) extended, through which to pass. Viewed 
 therefore Conversely, Motion is also inexpugnably co-existent 
 and combined with Station. Station is an Instance of Unism, 
 Motion, of Duism, and their Composity, of Trinism. We have 
 here, therefore, modified merely, as in many other cases, The 
 Inexpugnability of Prime Elements (t. 226). But, again, 
 it is the Immobility of The Single Point {Entity, Anything, 
 Something), Perduring, which thus furnishes the Most Fun- 
 damental Conception of Movement, as the Flux of Time — so 
 describing, or converting into Line ; while, on the contrary, 
 The Line, — in its own nature the Type of Track, Pathway, 
 Procedure, and so of Movement or Motion, — if it be sustained 
 by the Points at its two Ends, and viewed objectively by an 
 
398 THE VIVID INSTANT; INSTANCIALITY. [Ch.V. 
 
 observer stationed away from the Line, — becomes, as a Level, 
 Base-Line, or Foundation, the Type of Deadness and Im- 
 mobility, (proper characteristics of Point and Position) ; of the 
 Fixedness of Law, and hence, of the Most Fundamental Con- 
 ception of Station or Rest. Herein, then, there is Terminal 
 Conversion into Opposites (t. 83), and even Convertible 
 Identity (t. 89). So it is that these several Fundamental 
 Formulae of Universology are illustrated at the very origin of 
 Things. 
 
 561. The Point at which Time and Space, (a Point in Time, 
 and a Point in Space), meet and concur is, finally, the True 
 Instant, T7ie Occasion, TJie Conjuncture, The Happening, 
 The Event. It is the Copulation of the Static and the Motic 
 Principles of Being ; the Becoming ; the Whole in an Abso- 
 lute Sense of what is. The Principle of this Vivid Instant, 
 which, repeated to Infinity, is the totality of Space, of Time, 
 and of Being, I shall refer to as Instanciality. It is the 
 Third term of the Series of which Time and Space are the 
 Primary and the Secondary Degrees. Time and Space are 
 here mentioned in this order, because, in the Natural Order, 
 Time is Unismal or First, Space Duismal or Second, and In- 
 stanciality Third. It is only in the Logical Order, more 
 cognate, it is true, with- Science, that Space is Unismal, Basic, 
 or First, and Time Duismal, Secondary, and Derived. 
 
 562. Assembling now the several Sets of Cosmical Ana- 
 logues hitherto paraded in this connection, I place them for 
 reference in the following Table under the Heads of Unismal 
 and Duismal, respectively, according as in their Natural 
 Order they belong : 
 
 TABLE 4 O. 
 
 Unismal. Duismal. 
 
 Existence (Existere) Being (Esse). 
 
 Time Space. 
 
 Motion Station. 
 
 Substantiyitt (Beality) Adjectivity (Phenomenality). 
 
Ch. V.] CHAOTIC NATURE, NUMBEE, AND FOEM. 399 
 
 563. Existence — Eelative Phenomenal Being — is Logically 
 Subsequent to, or conceived of as Derived from, Being pro- 
 perly so called, which last is the Entical or Absolutoid Sub- 
 strate which upholds the Phenomena, and upon which the 
 Limitation of Relativity is imposed ; but for that very reason 
 it is in The Nattteal Oedee, prior : that is to say, we Ob- 
 serve Existence in the first Instance, and Infer Being from 
 it, by Abstraction, which is a Dualizing Process. In the same 
 manner, Space is Logically prior to Time, but in Experience 
 it is different ; so of Station and Motion ; so, in fine, of Sub- 
 stantively, (the Real Objects of Being), and Adjectivity, (the 
 Attributes and Properties of Objects). This Last Discrimina- 
 tion, (Substantivity and Adjectivity), repeats the First, {Esse 
 and Existere), only in greater Exteriority and Development, in 
 the Elaborismus, — in fine, instead of the Elementismus of the 
 Universe. 
 
 564. The Numeral Analogue of Crude or Chaotic Nature 
 and of Chaotic Form is Irregular Number, Numbers taken at 
 Random, unreduced to the Order of Count or Calculation ; as 
 5, 63, 102, etc. ; that of Science and Regular Form is Orderly 
 Number ; and that of Art is that largeness in the view of 
 Number which finds a place in the Constitution of things, sub- 
 ordinate though it be, for the Irregularity or Chance-governed 
 Arrangement of Numbers, as in the casting of Lots, along 
 with the properly adjusted regularity of ordinary Count and 
 Calculation. 
 
 565. For Nature re-appearing within Science, the Morphic 
 Analogue of which is Roundness, (t 516), the Numeral 
 Analogue is Round Numbers, so called, from an instinctive 
 perception of the Analogy, that is to say, Summation Proxi- 
 mately correct, rounded or "lumped," as when we guess at 
 a number, and do not care to take the trouble of an actual 
 Count or Calculation. Round Numbers are intermediate in 
 their grade of Organic Summation between Indeterminate 
 Number— One, Many, All, (t. 333), and Exact Number. 
 
400 MENTOID ROUND NUMBER. [Ch. V. 
 
 Exact Number, that is to say, Number rectified (Lat. Rectus, 
 straight), or Straightened out, is then tlie Analogue of Sci- 
 ence in the Strictness of the term, which is Exact Science ; 
 and with Straight or Exactified Form (t. 516). The Blend- 
 ing of Exact (Counted or Calculated) Number, with the Free 
 Estimates of Proximate Eeckoning, as happens in the Opera- 
 tions of Trade, is then the Numerical Analogue of Art, and 
 of Modulated Form in the Domain of Form. 
 
 566. Estimative or Mextoid Round Number is not the only 
 Yariety, but is a Leading and Important Variety merely of 
 Round Number — Analogous with Nature. It subdivides 
 into Three Branches, as follows : 1. Maximal, or Gross Num- 
 ber or Numbers ; 2. Minimal, or Net Number or Numbers ; 
 and, 3. Average, or Mean Estimative Round Number, mid- 
 way between the other two Varieties. These have for their Ana- 
 logues in the Domain of Form, 1. Maximal Estimative or 
 Mentoid Round Form, (A Mental Conception of Nature), — 
 as the Gross Round Form, as of the Earth, illustrated by an 
 Imaginary Circular Line, (or Curved Plane), touching the 
 Highest Points of the Irregular Surface, the Tops of the Moun- 
 tains merely, and so including the whole Earth ; Minimal 
 Estimative or Mentoid Round Form, (Conceptive), the Net 
 Least Round Form, as of the Earth, illustrated by an Imagi- 
 nary Circle coinciding with the Deepest Depressions, as the Low- 
 est Beds of the Oceans and Seas ; 3. Intermediate or Average 
 Estimative Round Form, (also often and Readily Squared — 
 by Tendency to Equation) — see the Cross in the following 
 Diagram (t. 567). This coincides with the Mean Distance 
 between the two previously described Circles, and with the 
 Water-Level or Surface of the Oceans and Seas. Estima- 
 tive or Mentoid Round Number and Round Form of this 
 kind are the Numeral and Morphic Analogues, respectively, 
 of Generalization, and so of Generalogy or Natural 
 Philosophy (t 337), in the Distribution of the Sciences. 
 Maximism or Extreme Outness generalized, or mental] v esti- 
 
Ch. v.] the nasal speech-sounds. 401 
 
 mated, coincides with the Objective Method ; Minimism, or 
 Extreme Inness, with the Subjective Method ; and Average, 
 or Mean Intervention, with "the Subjective Synthesis," or 
 Generalized Logic of Generalogy (t. 443). 
 
 567. The Generalized Outness, Inness, and Mean Posi- 
 tion of Unismal Extension, coinciding again with the Ideas of 
 Greatness, Smallness, and Equated Size, universally, are 
 represented in the Elementismus of Speech by the Three so- 
 called Nasal- or Nose- Sounds M, iV", and Ng, respectively. 
 The Nasalization or Metallic Ring of these Sounds produced 
 in the Nose or Head denotes their Generalizing, Mentoid, or 
 Mind-related character, and distinguishes them from all other 
 Sounds. It is not anticipated that this statement will be ap- 
 preciated at this point, but it is convenient to make it in this 
 connection for future reference, when treating of the Elements 
 of Speech. Some other Alphabetic Signs will be introduced 
 in the present chapter, and gradually substituted for the 
 Figured Notation. The use made of them will be partially un- 
 derstood by Students of Phonetics. In the * * Structural Outline* ' 
 especially, a beginning is made towards the explanation of 
 the Analogues of these Elements of Speech ; the full exposi- 
 tion of the subject must await the appearance of a Subsequent 
 work— The Introduction to Alicato, the New Scientific Uni- 
 versal Language (1). The ordinary reader may, for the present, 
 receive the Alphabetic Letters and Combinations introduced 
 here, as if they were merely Arbitrary Signs of the Kinds of 
 Form to which they are attached. The real idea at the bot- 
 tom of this subject, namely: That each Elementary Sound is 
 inherently laden with a meaning of its own, is too difficult 
 and important for an incidental presentation. The following 
 
 (1) The full Title of this work is as follows : An Introduction to Alwato, the Newly Discovered Uni- 
 versal Language Developed from the Principles of Universology, and furnishing the Elementary Do- 
 main for the full Application and Elucidation of those Principles, by Stephen Peael Andbews. — 
 Multop terrieolis Linf.uce, coflestibus una. — IIOAAAI fiev ©itjtois PAQTTAI, /uux 6' A9ava.Toi<ru: — 
 " Many Languages for Mortals, one only for Immortals." See Title-page to Bagster's Editions to the 
 Bible. 
 
402 
 
 THE CKOSS A SYMBOL OF SCIENCE. 
 
 [Ch. V, 
 
 Diagram will sufficiently illustrate the three Varieties of Form 
 now under consideration : 
 
 Diagram No. 18. 
 
 568. The general features of the preceding diagram will 
 be sufficiently understood from the .explanations already 
 made. The appearance of the Cross within the Diagram 
 requires, however, additional explanation. Of three con- 
 centric circles, equidistant, the middle one denotes, even in its 
 Actual Curvation, a Species of Equation or Equalization — the 
 Average, in other words — between the other two. But average 
 (Lat. ad, to, and verum, the Truth) has relation to Truth ; 
 and Truth has a radical relation to Straightness (t. 516, 521). 
 So, also, if we excerpt the Least Element of any circle, it (this 
 least Element) will be, in Pure Theory, a Straight Line ; for 
 it is not an Absolutely Least Element, unless it is the mere 
 distance between a given Point in the Line and the next Point 
 to it in the Continuity of the Line ; and the Ideal Line be- 
 tween any two Given Points, with no intervening Point or 
 Points of Divergence betioeen them, is, necessarily, a Straight 
 
Ch. v.] the isobeachial cross. 403 
 
 Line, quod erat demonstrandum. This Least Element of 
 Straight Line is then at right Angles to a Radius of the Circle, 
 and when Equated or Extended, tangentially, on either side, 
 and the conception enlarged, the resulting figure is the Cross, 
 as the more Radical, Elementary, and Exact Symbol of 
 Equation, Science, and Truth. This then is the Transition- 
 Point from Gfeneralogy to Specialogy, and as pivoted between 
 them is the Figure which is most especially typical -of the 
 Entirety of these two Domains of Science. The Exactological 
 Department of Generalogy, Comte's Subjective Synthesis, 
 (t. 443), is his nearest approach to Speciality in Science. 
 
 569. As the Square is an especial Analogue of Exact Science, 
 so the Cross, wholly equated, that is to say, with the same 
 length of arms in either direction, as in the following Diagram, 
 
 Diagram No. 19. 
 
 is also an Abstracted Emblem of the same Principle of Exac- 
 titude ; whereas the Cross introduced in the preceding Dia- 
 gram (No. 18) is a compromise between this extreme exac- 
 titude of Specialogy, and the broad, generalizing freedom of 
 Natural Philosophy. The proportions resulting under those 
 conditions, from Tendency to Equation (t. 535) somewhat 
 modified artistically (t. 515) or practically, are precisely 
 those of the Standard Ecclesiastical figure of the Cross. It 
 will be shown elsewhere that Science or Pure Reason is the 
 
404 VELOCITY AND LE^TITUDE. Ch. V. 
 
 Cross upon which the Fleshly Man, or the Body of the Affec- 
 tions, has to "be crucified. 
 
 570. Returning to the Plus-, Minus-, and Equation-As-pects 
 of the subject, these Three Branches of Form, ± =, will also 
 be reduced and represented by the following more Elementary 
 Linear Illustrations of the same Morphic Principles, to which 
 are attached the ^Tumerical and Alphabetic Signs, respec- 
 tively, which are appropriate to them. 
 
 Diagram. 3STo. SO. 
 
 , + , M. -~^~s,v~ ,— , 2V. ~, = , Kg. 
 
 571. The preceding paragraphs dispose of the Static Aspect 
 of Gfeneralogy, ± (1 . 2), (t 441). The Motic Aspect, ± 
 (1 st . 2 nd ), (lb.) means Generalized Movement, and subdivides, 
 by + , and — , to denote Eates of Velocity. The Letter-sounds 
 corresponding are the two Remaining Liquids, JR, for the Plus- 
 quantum of Velocity (Rapidity), and L for the Minus-qaan- 
 tum, (namely, Lentitude or Slowness). The Roundness of 
 Movement thence resulting is Rotation or Revolution. If an 
 object be impelled to Rapidity of Movement in one part, at the 
 same instant that it is hindered or detained in another part, it 
 can only rotate. Rotation is a Composity, therefore, of the 
 Motoidism and the Statoidism of Motion ; for Rapidity is allied 
 to, or repeats, or is like, Motion ; while Slowness is allied to, 
 (tends towards), or repeats, or is like, Station or Rest. The 
 PZws-quantum of Motion is then Rapid Rotation, and the 
 Ifinus-qusLiitum is Slow Rotation. The Rotation is signified, 
 in the Domain of Form, by a Ring-like Roundness of Figure, 
 the greater Closeness, KinTciness, Crankiness, or Steepness of 
 the Curvation denoting Rapidity, and its greater Relaxation 
 denoting Slowness. Together they modulate each other, and 
 produce a Spiral Folding-in, or else Unfolding, (Development), 
 according to the Drift of Direction. Movement of all Kinds 
 is identified with Art, and so a Variety of the Serpentine re-ap- 
 
 
CH.V.] FORM-ANALOGUES, ABSTRACT AND CONCRETE. 405 
 
 pears here. The following Diagram exhibits this Type of 
 Form, and adds the corresponding Numerical and Alphabetic 
 Notation : 
 
 Diagram No. Sit 
 
 The + sign in the Order 1st. 2 nd , also represented by the Sonnd R, denotes Rapidity; the — 
 Sign, or L, Sloicness : and the = , or Rl, the Mean Velocity. The two Drifts of Direction are in- 
 dicated by the Arrows. The Unfolding of the Coil corresponds with Retardation ; the Folding in of it, 
 in the Counter-direction, with Acceleration. 
 
 572. We have now cleared the ground sufficiently — for in 
 addition to what was announced above (t 509) we have dis- 
 cussed Generalogical Form — to be prepared to expand, and 
 to exhibit the Morphic Analogues of the Spencerian Distribu- 
 tion of the Sciences (t. 507) : 1. The Abstract-Concrete ; 
 2. The Abstract ; and, 3. The Concrete. 
 
 573. In Scientific Research, which prefers the Logical to the 
 Natural Order, it is the Abstract, the Middle one of these Three 
 Divisions, which is leading or dominant. This is, therefore, the 
 Position in Echosophy of the Spencerian Abstract. It is then the 
 Peculiarity of the Abstract here meant ; (the Abstractismus of 
 Echosophy) ; that it is symbolized naturally and appropriately 
 by Figure (or Figures) entirely composed of Light or Thin 
 Lines. These represent the Tenuity and Sharpness, the proxi- 
 mate and theoretical Nothingness, of Pure Abstraction, as 
 contrasted with Concreteness, of which, therefore, the Natural 
 Morphic Analogue is Figure (or Figures) composed of Heavy 
 or Thick Lines (or Points and Lines). "The Concrete" is 
 The Corporeal, or the full Incorporation or Embodiment of 
 
406 2TATURO-, SCIENTO-, AND AETO-ABSTEACT. [Ch. V. 
 
 tlie Substantive Element of the Abstract-Concrete with the 
 Pure Form-Element of the Abstract. It is, therefore, properly 
 The Compound, or The Composite. This is again Body, 
 properly so called. The Common Body of Nature is the 
 World in its Orderly presentation of Use and Beauty, — the 
 Completeness of the incorporation of the Underlying Consti- 
 tuent two Principles, the Abstract and the Concrete, or Sub- 
 stance and Form. Hence Cosmos (Greek), means both The 
 Woeld, and Beauty, or a Thing of Beauty (whence Eng- 
 lish Cosmetic, a beautifier) ; and so the Latin Munditia, 
 neatness, tasteful^ess, from Mundus, Woeld. Com- 
 pare also, for incidental coincidence of sound, the Alwato 
 word Bo {Body) with the French Beau (Fixe, Handsome ; 
 pronounced bo). 
 
 574. Observe, therefore, that the Symbolism of merely Thick 
 Lines (and Points) is not with the Concrete (or the Composite), 
 but with what Spencer denominates the Abstract-Concrete. 
 By this term he should be held to mean Concreteness wholly 
 separated or Abstracted from all connection with the Ab- 
 stract, or, as we may now say, with Lines uniformly Thick or 
 Heavy, that is to say, not in any part of them tapering out 
 into Lightness or Thinness. Such a Concreteness is then a 
 variety of Abstractness, (or separateness from something else) ; 
 and as it is The Yariety which Nature presents, (there being 
 no proper Abstract in her), it is what I have called Eaturo- 
 Abstract; while Spencer's Abstract is my Sciento- Abstract 
 (t. 270). The advantage of these latter terms is that we are 
 brought by them into analogical relations with the primary 
 division of Being into Nature, Science, and Art, respec- 
 tively, (t. 11). 
 
 575. The Remaining Division of Form, the Composite, (t 573), 
 is then Arto- Abstract, viewed with reference to the distinctive- 
 ness of its Elements, and their Graceful Interblending ; or, 
 simply, The Concrete, viewed with reference to their Confu- 
 sion, or Growing together, (Lat, con, with, and crescere, to 
 
[Read from below upwards.] 
 
 3. 
 
 Concrete Form. 
 
 (Arto-Abstract). Ana- 
 logue of CONCRETOLOGY, 
 (Tab. 15, t. 278), and 
 of the Elaborate or Or- 
 nate Cosmical Conception. 
 (Tab. 21, t. 358.) 
 
 Diagram No. 22. 
 
 407 
 
 H 
 
 on 
 
 2. 
 
 Abstract Form. 
 
 (Sciento-Abstract). Ana- 
 logue of Abstractology, 
 (Tab. 15, t. 278); and of 
 the Dialectical Cosmical 
 Conception. (Tab. 21, t. 
 358.) 
 
 v < 
 
 1. 
 
 Abstract - Concrete 
 Form. 
 
 (Naturo-Abstract). Ana- 
 logue of Abstract-Con- 
 cretology, (Tab. 15, 
 t. 278); and of the In- 
 stinctual Cosmical Concep- 
 tion. (Tab. 21, t. 358.) 
 
408 ABSTEACTISMTTS OF FOEM. [Ch. V. 
 
 gkow, whence Cottckete), into Unity with each other. The 
 Analogue of this Variety of Form is then, consequently, Lines, 
 or Figure (or Figures) composed of Lines, which tapee or 
 geadually attenuate from Heaviness or Thickness to 
 Lightness or Thinness. Thick or Heavy Lines correspond 
 with, are the Analogues of, or echo to, Shade or Shadow, 
 and hence, to Daekness and Night. Thin or Light Lines 
 have the same relation to Light and Beilliancy or Clear- 
 ness generally, and hence to Daylight and Day. These 
 Analogues coincide with the difference between Concreteness, 
 (for Shade), and Abstractness, (for Light), and will grow into 
 constantly increasing clearness and importance with the 
 further development of the Science of Analogic, c. 1. The 
 Diagram on the preceding page exhibits very strikingly these 
 most basic and important Discriminations of Form. 
 
 576. If now Absteact Foem be first classified, — for it is this 
 Variety which is the Dominant of the Domain (t. 523), — its 
 First Grand Subdivision is into 1. Inteicated or Logical 
 Foem (2 . ) 1 ; 2. Cleae or Distinct Foem, or Analogical 
 Foem (2.) 2; and, 3. Calculated or Mathematical Foem 
 (3.) 3; in other words, Catalogical, Analogical ', and Mathe- 
 matical Form, respectively (Tab. 15, t 278). 
 
 Commentary t. 575, 1. It may not be inappropriate to exhibit, at this 
 point, without waiting for Ulterior Demonstrations, a somewhat larger list of 
 the Natural Analogues of The Abstract and The Concrete. 
 
 3. To the Abstract echo, or correspond, not merely Light or Slender Form, 
 Z'igTitaesa of Weight, and Light itself, or the Light of Day; but Light and 
 Slender Objects generally ; Light Tones, as those of the Unvocalized or " Whis- 
 pered" Consonant- Sounds, (the Sounds P, T, K, etc.,) and the Sharp or 
 Slopped Vowel-Sounds ; the Pure Intellect in the Constitution of Mind, Pure 
 Ideas ; Space, (c. 7, t. 9), Ideal and Spiritual Entities, etc. 
 
 3. To The Concrete echo, or correspond, not merely Heavy or Thick Form, 
 Heaviness of Weight, and the tendency to sink down out of the Light, and so to 
 be Darh, as the Darkness of Night ; but Heavy, Thick, and Crude Objects 
 generally ; Heavy Tones, as those of the Vocalized or " Spoken " Consonant- 
 Sounds, (The Sonants B, D, G, etc.), and the Dull or Full Vowel-Sounds ; 
 Feeling in the Constitution of Mind ; Mere Sensation ; Time and Temporalities, 
 or Low and Material Things generally. 
 
Cn. V.] CONCATENATED FORM. 409 
 
 577. Intricated Form properly includes, however, several, 
 and especially two, Grand Varieties, only one of which is 
 Logical (Catalogical). These two Varieties are: 1. Inter- 
 locked or Concatenated Foem, the Analogue of Logic ; 
 and, 2. Overlapping or Imbricated Form, the Analogues of 
 which will be noted elsewhere. 
 
 578. The Type of Concatenated Foem is the Chain (Lat. 
 Catena, a Chain), with the Links interlocked; or the one 
 including or holding the other. More primitive and truly 
 typical, however, is the Nest of Concentric Circles or Spheres, 
 one containing the other, as in the Diagram "below : 
 
 Diagram. N" o . S3. 
 
 It is obvious here that, if A is in B, and if B is in (7, 
 then, (and theeefoee), A is in C. This is the total signifi- 
 
 4. The Analogy and Close Relationship between Lightness in respect to 
 Weight, and the tendency to Float or Swim upwards and assume High Position, 
 — and hence High Position itself, and Objects in High Position, as the Human 
 Head and Face — and so to represent Levity or Lightness and Clearness, and 
 hence The Abstract, are expressed in the Formula : 
 
 SUPERNATATION OF LEVITIES; 
 
 And the Counter-Analogy and Relationship between Heaviness in respect to 
 Weight and the tendency to Sink or Subside into Low and Dark Positions, — 
 and hence Low and Obscure Position itself, and Objects so situated, as the 
 Posterior of the Body, — and so to represent Darkness and Retiracy, and hence 
 The Concrete, fas the thick -tangled Growing-together ot the jungle), are ex- 
 pressed in the Formula : 
 
 Subsidence of Crassitudes. 
 34 
 
410 EADIUS, TEEM, END, INDIVIDUAL. [Cn. V. 
 
 canue and the Peefect Type of the Syllogism, which is 
 in turn the Crowning Sphere, and, in a sense, the Whole of 
 Logic. 
 
 579. Although the Three Concentric Circles are the most 
 explicit type of the Syllogism, and so of Logic, yet impli- 
 citly, or in respect to the Lowest Analysis of the Principles 
 involved, Logic (Catalogic), is equally well symbolized by the 
 Single Radius, with its Beginning (at the Centre), its Shaft- like 
 Continuance (or Sequence), and its End or Conclusion (at the 
 Circumference). We have in it Premise (Lat. Primus, Fiest), 
 Sequence (Lat. sequor, to follow), and Conclusion (Lat. con, 
 with, and cludo, to shut). See c. 1-9, 321 ; 000. Applied 
 Logic is also denoted at the other extreme "by Concentric 
 Spheres (Onion-like) in the place of Circles. 
 
 580. But in strictness, and when we pass to details, it will 
 appear that the Radius is the Analogue of that Elementary 
 Entity in Logic called a Teem, literally an End, or that which 
 sticlzs out or exists, individually, as the single spoTce of a 
 wheel. Radius means literally a spoke. The Periphery, or 
 the Base-Line at right Angles to the Radius (or Perpendicular), 
 is, par excellence, The Limit and the Analogue of Definition", 
 (de, of, and finis, End or Limit). Teems and Definitions 
 constitute the Elementismus of (Cata)logic, as Propositions 
 and Syllogisms do the Elaborismus ; hence it is that the three 
 Parts of the Single Radius, Beginning or Inmost (in the Na- 
 tural Order), Middle, and Exterior or Terminus (whence 
 Teems), repeat, or echo more elementarily, to the Three Propo- 
 sitions of the Syllogism. But, by Teeminal Conveesion - 
 into Opposites (t. 83), as between Elementismus and Ela- 
 borismus, (or the Antithetical Reflexion - of the Two, 
 t. 381), the Order is reversed in the latter case, or, in other 
 words, the Logical Order predominates, and the First or 
 Major Proposition echoes to the Outer and most Inclusive 
 Circle in the Diagram above ; the Second or Minor Proposition 
 to the Intermediate Circle ; and the Third Proposition or Con- 
 
Cn. V.J GOD, RELATIVE AND ABSOLUTE. 411 
 
 elusion, to the Inmost or Central Circle or Mere Point. There 
 is in this Going-forth on the Single Radius, through suc- 
 cessive stages, and the subsequent return, more elaborately, 
 through the successive Converging Circles and Spheres, to the 
 Centre as Conclusion, or Teleological aim, a complete image 
 of both Swedenborg's and Hegel's Conception of the Order 
 of Creation, or of the Evolution of Universal Being — from God, 
 or the Absolute Mind, out into Creation ; and thence, back, 
 by successive Spheral Elevations, to the Point of Departure ; — 
 as God now become Man ; or incarnated ; and arrived at the 
 Acme of Perfection. The Evolution is the same again as that 
 of the Individual Consciousness which is first projected out- 
 wards spontaneously or irreflectively into the Actualities of 
 Being ; and only afterwards reverts, abstracts itself, as it were, 
 from surrounding Nature and Phenomena, even the Pheno- 
 mena of its own Being, and comes into the Knowledge of 
 itself; and so, from being Conciousness merely, it becomes 
 $?ZAConsciousness. 
 
 581. In accordance, and by Analogy, with these Doctrines, 
 God, in the Relative, or actually, is himself a Being of Ex- 
 perience and Development, only heretofore and now striving 
 and tending to arrive at the Realization and Self-conscious 
 possession — incarnate in man — of that power and perfection 
 which we have ideally attributed to him, and which He may 
 rightly be said to possess in the Absolute. According to this 
 doctrine, again, Prayer, in the Infantoid Development of man, 
 is the Inward Aspiration and Striving of the Divine Principle 
 within us after the Vague Ideal Perfection of a Completed 
 Manhood, and after what is then the same thing — complete 
 Identification or Unity with God ; who is, by this Theory, to 
 come to his own Absolute Self-Consciousness primarily in us ; 
 pre-eminently in a perfected and Divinized Universal Human 
 Society ; and Supremely in the Central and Governing Indivi- 
 duality of such Society, or Millennial World. 
 
 582. Logical Terms are, with a difference, the same as 
 
412 SUCCESSIVE MEANINGS OF LANGUAGE. [Ch. V. 
 
 Grammatical Words. The meaning of the Fact, that the 
 Radius, Analogue of the Term, has three Aspects or Stages 
 of Development : 1. Outer or Ultimate ; 2. Middle, (Spiritual, 
 corresponding with the Breathing-Place or Chest, as midway 
 between the Extremities of the Body) ; and, 3. Inmost, is, that 
 all Words or Terms, whatsoever, have, by the inherent 
 Constitution of Things, three Meanings or Varieties of Cor- 
 respondential Meaning, folded, as it were, into each other, and 
 revealed one after the other, in succession, to the Unfolding 
 Faculty of Man. The Natural Meaning which the child 
 attaches to a word, which conveys to him a mere Fact, is lifted 
 to a new Rational- Spiritual Plane in the developed Intellect, 
 which sees in the Fact not this Fact merely, but an Embodi- 
 ment or Typical Representation of a Principle or Truth ; and 
 to a still other and Celestial Plane in the Mind of one who 
 sees in the Truth a Means of Divine Uses for the blessing of 
 Mankind, and who loves it for that sake. Swedenborg laid hold, 
 intuitionally, of this occult Principle in the Constitution of 
 Language ; but being predominantly theological, and only 
 subordinately philosophical, he restrained its application to 
 the Reading of the Scriptures, which he called The Word, as 
 if it were a Special and Divine Property residing in them, 
 instead of being, as it is, a Truth of profound Scientific Signi- 
 ficance and universal application. The result of this narrow- 
 ness in the perception of the seer has been that Ms followers 
 have made of "The Word" the same Sacramental Thing, the 
 same object of a Semi-Idolatrous Worship, and the same 
 hindrance to Progress which other religions and sects have 
 made of their Church, their Pictures and Images, their literal 
 Bible, their Sundays and Holy Days, and of other legitimate 
 means, in a rational degree, of Grace in the Soul, and Develop- 
 ment in the Mind and Life. 
 
 583. Inasmuch, indeed, as the general scope of the semi- 
 illuminated vision of Swedenborg was limited to the First of 
 Three Grand Stages of Cosmico- Spiritual Evolution (t. 423) ; 
 
Cn. V.] CLEAR F0E3I; ANALOGIC. 413 
 
 and, inasmuch as, consequently, what he saw in Trigrade 
 Scale, was merely Subdivisional of that Third of the whole 
 Career, —it results that the Whole Number of Meanings 
 more and more interior, which attach to every single Term or 
 Word, should be susceptible of being carried up to Nine 
 instead of Three ; and, by the bi-furcation of the Third or Last, 
 the Artistic Grand Division ; then up to Twelve, plus the Uni- 
 versal as Pivot, making in all Thirteen. This, at least, is the 
 Standard Measured Series ; the Absolute Series, here as in 
 every thing, is Infinite. The Total Procedure outward along 
 the Eadius symbolizes the First Grand Division ; the Return 
 Career, through Concentric Spheres, to the Centre, symbolizes 
 the Second ; and the Reprojection from the Centre of achieved 
 Self-Consciousness, (t 580), which bi-furcates as Predomi- 
 nantly Progressive, and Subdominantly Regressive and Col- 
 lateral, symbolizes the Third Grand Division of the Total 
 Evolution. These accord again with the Three Orders or 
 Methods in Science : 1. Anticipatory or Pseudo-Deduction ; 
 2. Induction ; 3. Repeojection, True Deduction or Con- 
 struction (c. 1-9, t. 321). Even this does not compass the 
 possibilities in this direction ; for all the three Methods here 
 mentioned, and subdivided by Three, are Catalogical. There 
 remains Analogic and Pantologic, suggesting Thirty-Six and 
 Forty-Eight as Limiting lumbers on Higher Measured Series 
 still. Such subtleties and glimpses of the almost endless de- 
 velopment, which Future Critical Science may take on, are 
 bewildering, and need not be insisted on here. 
 
 584. Clear or Distinct For^i is the Analogue of Ana- 
 logic. This may be represented typically by two Equal 
 Circles or Spheres disengaged or separated from each other, 
 not concentric, but side-by -side of, or compared tDilh, each 
 other. Still more primitively the Two Hemispheres of the 
 single circle cut by a Diameter ; and thence even, as the cause 
 of this Dialectical Equation of the Halves, the Mere Diamctrit 
 or Measured and Equally divided Straight Line itself, is The 
 
414 
 
 PEKPENDICULISM AND HOKIZONTALISM. 
 
 [Cn. V. 
 
 Type and Symbol of Analogic. The following Diagram 
 makes the necessary exhibit : 
 
 Diagram No. £2 4. 
 Fig.l. 
 
 Fig. 2. 
 
 Fig. a 
 
 585. Still more radically, Analogic is symbolized "by the 
 Simple Straight Line, as the Chord of an arc of a circle ; that is 
 to say, as a Level or Base-Line, Horizontal as contra-distin- 
 gnished from a Radial Line, which is Perpendicular or Length- 
 wise in position (c. 1-9, t. 321). A Diametrit is simply the Chord 
 of the Largest Arc of a circle (180°). In short, therefore, Pek- 
 pendiculism, or Length wis eness, related to On-going, and 
 hence, to Co-sequences, (t. 321), denotes Logic ; and Hoki- 
 zontalism, or Sidewiseness, related to Expansion, and 
 hence to Co-existences, (c. 1-9, t. 321), denotes Analogic. 
 Perpendicnlism and Horizontalism are here taken, as shown by 
 the associated terms, in an enlarged sense ; A Radius, as Per- 
 pendicular to a Centre-Point as its basis, and any Base-Line as 
 Horizontal, even when standing perpendicularly related to other 
 Objects or Lines. A Radius is the Type of this Enlarged Aspect 
 of Perpendiculism, and a Diameter or Diametrit is the Type of 
 the corresponding conception of Horizontalism. The Chords 
 of Arcs, which should connect any two juxtapositional Radii 
 at the same distance outward from the Centre, in Dia. No. 4, 
 
Ch. V.] 
 
 LOGICAL AND ANALOGICAL FOE3I. 
 
 415 
 
 1. 188 ; c. 1-9, t. 321) ; or, what is the same thing, the Side-Lines 
 of any Polygon, are in this sense Horizontal Lines. They cor- 
 respond with Breadthwise Extension, and so with Space, and 
 are, as a distinct Family in Morphology, to be distinguished 
 from Radiating, Protensive, or Forthstretching and Time-like 
 Lines. As " Horizontal" and " Perpendicular " have more 
 limited meanings, these two Radical Varieties of Lineation will 
 be better distinguished, the true Analogy once established, as 
 Analogical or Analogicoid, and Logical or Logicoid Lines, or 
 Classes, or Families of Lines — Analogicoid for Horizontal, and 
 Logicoid for Radial. Combined and intricated with each other 
 they constitute a third variety of Form, an instance of which is 
 seen in the Spider's web, then Analogous with Mathematics, 
 and hence, denominated Mathematical or Mathematicoid Form. 
 The Diagram exhibits these Three Varieties first reduced, by 
 analysis, to their proximately Simplest Expression ; and then 
 to their Simplest Symbols in the Single Lines, (the Sub-figures 
 of the Diagram), which indicate their respective Principles. 
 
 Figure 1. 
 
 Diagram. N" o . 25. 
 
 Figure 2. 
 
 Figure 3. 
 
 Sub-Figure 1. 
 
 Sub-Figure 2. 
 
 Sub-Figure 3. 
 
 586. An intimation has been made in what precedes that the 
 same Form- Analogue reappears in Varying Degrees of Sim- 
 
416 SIMPLE A1STD COMPOUND. [Ch. V. 
 
 plicity and Complexity, a fact already somewhat illustrated, 
 in the Diagram, by the difference between the Lines marked 
 Sub-figures and the Figures ; but this Subject, — the existence 
 in the Constitution of all things of an Ascending and Descend- 
 ing Scale of Kelative Simplicity and Complexity, — is so im- 
 portant that it demands to be more formally stated, and more 
 fully expounded. As the last word upon the Subject, all 
 Differentiation whatsoever resolves itself into the kinds of 
 Variety which are susceptible of being measured by this 
 Scale ; but, nevertheless, there is a Special Kind of Variety 
 w7iich is more directly and obviously to be referred to a meke 
 difference as between a Simple and its Compounds. It is 
 clear, for example, that a Cube is only a higher power of the 
 Square ; a higher Degree of Complexity, in other words, in a 
 definite proportion, of the Same Principle of Squareness. 
 
 587. This kind of Variety in the Constitution of Things 
 appears in connection with the subject now under considera- 
 tion. Logic, Analogic, and Mathematics occur in Different, 
 Distinct Degrees of Development, without ceasing to be Logic, 
 Analogic, and Mathematics, respectively. "VVe have seen, 
 (t 579), that the Logical Premise, Sequence, and Conclusion 
 may all be illustrated by the Beginning, Middle, and End of 
 the Single Radius of a Circle. We have seen also, however, 
 (t. 578), that the Major and Minor Premise and Conclusion 
 are more explicitly illustrated by the Three Concentric Circles, 
 the outer inclosing and containing those within. So, again, 
 now, in respect to Analogic. The Single Horizontal Straight 
 Line is the most Radical or the Simplest Analogue of this 
 Middle Department of Abstractology. Let us assume that 
 this Line is the Diameter of a given Circle, and indicate it 
 numerically, as, say, 12 (inches, feet, or other units of Length). 
 This will define it to a given Length. If now we erect a Square 
 upon this Line as a Base, we have the Second Power, both in 
 Number and in Form of the given Line ; that is to say, 144, 
 (12 x 12), in Number, and an Actual Square, in Form, each 
 
Ch. V.] THEEE POWERS AS DEGREES. 417 
 
 of the four sides equal to the Base Line. The next Power will 
 be 1728, (12 x 12 x 12), in Number, and an Actual Cube, in 
 Form, of Corresponding Dimensions. The Line, and with it 
 the Point, are then Elementary; the Surface and the 
 Solidity are, on the contrary, Elaborate. 
 
 588. The Given Straight Line or Base,— properly the First 
 Power, though seldom or never so denominated,— the Square, 
 the Second Power, and the Cube, the Third Power, are, then, 
 the First, Second, and Third, Degrees, in The Scale of Rel- 
 ative Simplicity and Complexity, in respect to the Aspect 
 under which they are investigated. Observe, in the first 
 place, that this precise parallelism in the respective involution 
 of Form and Number, such that tlie very same terms {Square 
 and Cube) apply indiscriminately to either, is the most 
 decisive and best illustrative case of Analogy betioeen these 
 two fundamental Sciences anyiohere to be found ; unless, 
 indeed, we should assign that rank to that more Universal 
 Echo of Number to Form which is the Basis of Modern 
 Analytical Geometry — (Descartes). Observe, in the next 
 place, that, applied with the same rigor of Analogy to Ana- 
 logic itself, as the Department of Being upon which we are 
 now converging the rays of our inquiry, the Scale of ascending 
 Simplicity and Complexity is equally discernible and im- 
 portant. The Given Straight Line is the Analogue of the Ana- 
 logic of Laws and Principles. This is Analytical, Radical, 
 and Elementary Analogic. The Square is the Analogue of 
 Analogic as ex-plain-ed by reference to Specific Phenomena 
 which are coincident with or correlated to each other, The 
 Analogic of Phenomena. The Cube is then the Analogue of 
 Analogic as not merely ex-plain-ed in words describing Phe- 
 nomena, but as illustrated as well by actual Objects in which 
 the given Principles are embodied, or which are characterized 
 by the given Phenomena. This is Tlie Analogic of Concrete 
 Reality. It goes over to, and is, in a sense, a part of, Con- 
 cretology. The following Diagram, extracted from Dia No. 10, 
 
418 
 
 LAWS AND PRINCIPLES. 
 
 [Ch. V. 
 
 (t. 512), illustrates this most central and important portion of 
 Morphology, and its accompanying Analogic (t. 277) : 
 
 Figure 1. 
 
 Analogic of 
 Laws and Principles. 
 
 Diagram 
 
 Figure 2. 
 
 Analogic of 
 Phenomena. 
 
 No. £6 
 
 Figure 3. 
 
 Analogic of 
 (Pure) Concrete Reality. 
 
 589. The Straight Base Line {Fig. 1.) is the proper and 
 abiding Analogue of Law or Lay, the foundation, as it were, 
 npon which all above it is erected. The Ends of this Line, at 
 the corner-stones, as it were, of an Edifice, from which the Line 
 itself is derived, directly and inversely, are the Analogues of 
 Principles, {Prima Capita), strictly so regarded and dis- 
 criminated from Laws. But usually Laws and Principles 
 are spoken* of collectively, and frequently also confounded 
 with each other ; a species of confusion for which it is not 
 essential at present to propound a remedy, c. 1. 
 
 590. The Fundamental Laws (or Principles) of Analogic of 
 which the Elementary branch of the Science consists, as the 
 very basis of Universology itself, are Unism, Duism, and 
 Trinism. These are related to the Cardinal Head-Numbers 
 
 Commentary, t. 589. 1. The intrinsic difference between Principles 
 and Laws (Points and Lines, in this Aspect), coincides with the difference 
 between Premise and Sequence (Centre-point-beginning and Linear Protension 
 of the Radius) in Catalogic (t. 579) ; a difference which does not here come 
 prominently forward as it does in that case ; the Line itself being here taken as 
 the Base, whereas in the other case, it was the (Centre-)Point. The Discrimi- 
 nation is not, therefore, here essential. 
 
CH. V.] aspects of the LINE. 419 
 
 One, Two, and Three, and to Extension in Space, and hence, 
 to Horizontalism ; as Premises, Sequences, and Conclusions in 
 Catalogic are related to the Ordinal Head-Numbers First, 
 Second, and Third, and to Protension in Time, and, hence, 
 to Perpendiculism). (The Latin for First is Primus, Secun- 
 dums, Second, is cognate with sequor, whence Sequence. 
 
 591. The first office of a given Straight Line viewed as a 
 Base Line, Threshold, or Limit, is to unite the two Points "be- 
 tween which it extends. This Function is Unismal. Its 
 second office is to cut, sunder, or divide the two Portions of 
 Space which lie upon its opposite sides, and of which it is 
 the Limit. This Function is Duismal. Its third and com- 
 pound office is to perform this Uniting and Dividing at one 
 and the same time, and in a composity of the relationship of 
 each function with the other, (in a Cardinated or Hinge- wise 
 manner), and .this office is Trinismal. 
 
 592. Still more radically, if we confine the point of our 
 critical attention to the Sidewise function of this Line merely, 
 it alone unites as well as divides the two portions of Space 
 which lie upon the two Sides of it, (or, in other words, these 
 two portions of Space unite at the Line by which they are also 
 divided), and hence it both unites and divides these portions 
 of Space in a Hinge-like or Cardinated function, a Species of 
 Balanced Vibration between them. Unism, Duism, and 
 Trinism are all, therefore, illustrated in this one Aspect of the 
 Horizontal Line or Limit, — that Aspect which is most charac- 
 teristic of this variety of Line. 
 
 593. In the Fundamental Exposition of the Classifier, 
 
 of the Sciences, (Tab. 15, t. 278), Analogic undergoes no Dis- 
 tribution. Logic is divided into Premises, Sequences, and 
 Conclusions, (the first of these into Major and Minor Pre- 
 mises). It is now obvious that this Distribution lies farther 
 back than the one we have just instituted above between the 
 different kinds of Analogic (t. 588), inasmuch as it relates to 
 the difference between Point and Line, while this latter distri- 
 
420 YAEIETIES OE LOGIC. [Ch. V. 
 
 Tbution relates to tlie difference Ibetween Lines, Squares, and 
 Cubes (as Geometrical Solids). 
 
 594. It is now to Tbe observed that within Logic (Catalogic) 
 there is, subsequently, an echo to this Subdivision of Ana- 
 logic, as follows : Logic, as symbolized by the Single Radial 
 Line, is the Recondite, Non-Explicated, Logic which actually 
 underlies all Eeasoning, although the Reasoner may have no 
 knowledge of it. In this case the Major Premise shrinks to 
 an implied Postulate, a Point tacitly assumed as granted. 
 This kind of obscure Logic is the Analogue of The Analogic 
 of Laws and Peinciples (Fig. 1, Dia. 10, Dept. of Science). 
 Secondly, there is Logic formally Explicated. The mere 
 Point (Previously assumed) is now expanded into an Outer 
 Circle typical of a distinct Major Premise, and which on in- 
 spection is found to include a Minor and then a Least Circle 
 within it, the latter as the included Conclusion. The Outer 
 Circle alone may practically be taken, and made to serve dia- 
 grammatically as the Ordinary Analogue of this Variety of 
 Logic, and as the Analogue, at the same time, of the Square, 
 in the preceding Diagram. Finally, the Circle thickened to a 
 Pure Sphere (that is to say, still Abstract, or Figured in Pure 
 Space with no Material or Real Content), is then the Analogue, 
 in Logic, of the Pure Cube in Analogic, and denotes Logic 
 applied in the Actual Construction of an Argument. An Argu- 
 ment, or Syllogism, is composed of Three Propositions, — The 
 Major, the Minor, and the Conclusive. This is the Major Kind 
 of Trigrade Scale. But the Single Proposition is also composed 
 of Three Parts, — The Subject, the Copula, and the Predicate. 
 This is analogous with the Trigrade Scale perceived in Uni- 
 versal Logic by Swedenborg, Comte, and others, and which is 
 only a Subdivisional Distribution of One Third of the True 
 Argument. They do not, therefore, arise " to the Height of 
 this Great Argument." — {Hilton). Everything, completely 
 organized, even the Universe itself, is, by Analogy, an Argu- 
 ment, as the genius of the poet has devined. The follow- 
 
Ch. V.] 
 
 PANTOLOGIC DEFINED. 
 
 421 
 
 ing Diagram exhibits these Subdivisions of Logic. Compare 
 with Dia. No. 23, t. 578. 
 
 Diagram IN" 
 
 27. 
 
 W 
 
 
 Figure 1. 
 
 Implied Logic. 
 (Elementary). 
 
 Beginning (Premise). 
 
 Middle (Sequence). 
 
 End (Conclusion). 
 
 Figure 2. Figure 3. 
 
 Explicated Logic. Puke Applied Logic. 
 
 (Theoretical Elaborate). (Pure Practical Elaborate). 
 
 595. We pass now to the third Variety of Abstractology ; 
 that which results from Combination of Logic and Analogic. 
 This splits, however, immediately into two : 1. Pantologic ; 
 2. Mathematics. Pantologic results from the simple Addi- 
 tion of the two Elements, (Logic and Catalogic), and is so 
 simple a product that it is suffered ordinarily to subside into 
 the same Class with the Elements or Factors from which it is 
 derived. Hence it does not appear formally in the Funda- 
 mental Exposition (Tab. 15, p. 278). Here, however, in the 
 more Elaborate Exposition of the subject it requires to be 
 illustrated, and arises in fact into the most important Aspect 
 of the whole subject. 
 
 596. The Crossing, at Right Angles, of a Radius or Perpen- 
 dicular by a Horizontal or Base-IAne, — the Analogues of Ele- 
 mentary Logic and Analogic, respectively, (t. 415, and Sub- 
 figures 1 and 2, in Dia. 25, t. 415),— produces a Basic Cross 
 which is then the Analogue of Elementary Pantologic (t. 269). 
 (See before reference to the Bi-trinacria, a, 10, c. 32, 1. 136.) 
 The Mingling or Blending of the Circle and the Square results 
 in the production of an Ovoid Surface, which is the Analogue 
 
422 
 
 MATHEMATICAL E0EM. 
 
 Cn. V. 
 
 of the Theoretical Explication of Pantologic ; (see in relation to 
 the Egg-figure t. 514) ; and the assignment of the Third Dimen- 
 sion, that of Thickness, produces the Pure Solidity of the Egg- 
 fignre, which is the Analogue of Pure Applied Pantologic. The 
 following Diagram will, sufficiently for the present, exhibit 
 these new Correspondences. (See also on the Egg-figure t. 773.) 
 
 Diagram IN" o . 28. 
 Figure 1. Figure 2. Figure 3. 
 
 Elementary Pantologic. Theoretical Pantologic. Pure Applied Pantologic. 
 
 597. Mathematical Foem, also, results from a Combination 
 of Logical and Analogical Form ; but here it is a more radical 
 and intimate blending of the Spirit of Logic and the Spirit of 
 Analogic, respectively. It is a Subjective Combination, not an 
 Objective one, or a mere Adding. There is, intervening be- 
 tween Perpendicularity and Horizontality, a third Variety of 
 Posture or Position which partakes of the Spirit of each. 
 This is what we denominate Inclination. In Fig. 1, Dia. 
 28, above, there is interposed between two of the Arms of the 
 Basic Cross a mere trace of an Inclined Line, to serve as a 
 transition to the subject next to be treated of. It is then In- 
 clined Foem in all its Varieties which is the Type of Mathe- 
 matics. The Inclined Line embraces in Principle, and thor- 
 oughly commingles, Horizontality and Perpendicularity, in a 
 Compromise or Blended Mikton with each other. It is this, 
 therefore, which I have designated, and shall continue to de- 
 signate, as Mathematical Form. 
 
Ch. V.] 
 
 DEGEEES OF COMPLEXITY. 
 
 423 
 
 598. A mere Inclined Line is then the Analogue of Elemen- 
 tary Mathematics ; thus : 
 
 Diagram No . 29. 
 
 The Counter-Inclined Line is again a summary representa- 
 tion of Elementary Pantologic, and the two combined make 
 the Form known as St. Andrew's Cross, as "below : 
 
 Diagram !N"o. 30 
 
 Mathology. 
 
 599. Correspondentially with the Exhibits made in Diagrams 
 No. 27 and 28 (t 594, 596), the Three Ascending Degrees of 
 Complexity in Mathematics from Abstract Elements to Ex- 
 planation and Application, are illustrated in the following 
 
 Diagram : 
 
 Diagram No. 31. 
 
 Figure 1. Figure 2. Figure 3. 
 
 Elementary Mathematics. Theoretical Exposition. Pure Applied Mathematics. (1). 
 
 (1). By Pure Applied may be understood the Working of Sums, but not still in the sense of Ap- 
 plied Mathematics Properly so called, or Concretely considered. 
 
4,24 KIXDS OF MATHEMATICAL FOBM. [Ch. V. 
 
 600. We are now prepared to consider a new and important 
 Discrimination of Form, one at all events hitherto omitted, 
 one which, as it relates to the Mathematics, may best be derived 
 from the Analysis of the Triangle here exhibited, (Fig. 2), bnt 
 which laps back upon, and applies equally to, Every Variety 
 of Figure whatsoever. The Discrimination in question is that 
 which corresponds with the First Grand Distribution of the 
 Mathematical Domain, as presented in the Fundamental Ex- 
 position (Tab. 15, t. 278) ; namely into : 1. Arithmetic ; 
 2. Geometry; and, 3. Analysis. With the Phrase "Geo- 
 metrical Form" we are all already familiar. It signifies 
 Abstract Pure Form, indicated by Abstract Lines or Limits. 
 The corresponding term, Arithmetical Form, is entirely new, 
 and at the first sound of it, perhaps uncouth; yet when pointed 
 out, it will. I think, be at once perceived that Every Figure 
 which can be drawn in Space, in idea, can also be indicated 
 by Points ; and again, that Point-Form has the same Analogy 
 with Arithmetic, the Points standing for the Units of Num- 
 ber, (t. 530), which De-line-ated Form holds to Geometry. 
 Finally, Analysis, the Third Branch of Mathematics, is de- 
 noted by Point-Form and Line-Form co-existing, as they 
 always do, within each other ; but in the case under con- 
 sideration, so far analyzed as to exhibit them both in the 
 Composition of the Total Form. This will be denominated 
 Analytismal or Analytoid Form. The following Diagram 
 shows these important differences : 
 
 Diagra m !N" o . 32 . 
 
 Figure 1. Figure 2. Figure 3. 
 
 Arithmetical Form. Geometrical Form. Analytoid Form. 
 
Ch. V.] FOE^I, AKITEGIETICAL, GEOMETRICAL, ANALYTOID. 425 
 
 t 
 
 601. As this difference laps "back, as previously stated, 
 and covers many varieties of Form, it will add to the perti- 
 nency of the discrimination to repeat it with respect to those 
 figures above alluded to, (t. 58S), in which the Geometrical 
 and the Arithmetical designations are identical ; the Square 
 and the Cube especially. This repetition is made in the fol- 
 lowing Diagram : 
 
 Diagra m N" o . 3 3, 
 
 Figure 1. 
 
 Arithmetical Form. 
 
 Figure 2. 
 
 Geomefrical Form. 
 
 Figure 3. 
 Analytoid Form, 
 
 / 
 
 y 
 
 
 y 
 
 
 
 
 
 
 
 602. The Contents of Figure 1, Figure 2, and Figure 3 of this 
 Diagram correspond then with an Arithmetical or JSTumerolo- 
 gical Aspect, a Geometrical Aspect, and an Analytoid Aspect 
 of the Trigrade Scale of Analogies in Diagram No. 32, t. 600. 
 
 603. Punctate, Punctismal, or Arithmetical Form is such as 
 concerns the Arrangement of mere Points, or Modifications of 
 Points, or of Objects representative of Points, in Space, and in 
 certain relations to each other ; as the Stars in Heaven, the 
 Trees in an Orchard, etc. Such Form, it is true, involves and 
 implies an Interposed entire System of Lines, and hence a 
 Scheme or Framework of Ideal Lines, between the Points. 
 Such are what we mean by Relations ; as the Relations, in 
 Space, between the Stars ; but, in this case, this Liniismus is 
 ideally interposed merely, as also between the Units of Number, 
 
 35 
 
426 THE MOEPHO-PUNCTISMrS. [Ch. V. 
 
 making tliem into Series and Sums. It is, therefore, Subordi- 
 nate, or Subdominant, and occult ; or is brought to the Atten- 
 tion and Thought only by this especial Analysis. Conversely, 
 in any Actual. Liniar Diagram, the Lines have, interposed be- 
 tween them, by a similar necessary implication, a System of 
 Points, occupying all the Angles, and repeating Punctismally 
 the Entire Liniismal Outline. But here, inversely, the Point- 
 Scheme is Subordinate and Dependent. Arithmetical and 
 Geometrical Form, are both, therefore, oolh Punctismal, 
 (or Entical), and Liniismal, (or ^Relational), as revealed oy 
 Analysis, the difference being in the Meee Peepondeeance 
 of the one Element or Factor over the other Element or Fac- 
 tor ; and this is the Type of the Constituency of all Tilings 
 whatsoever. Entity and Relation constitute conjointly 
 whateyek is ; the fundamental difference, in the Product, 
 depending on the Predominance of the one or the other Ele- 
 ment or Factor over the other, and in the Degree of that Pre- 
 ponderance. The whole difference is, indeed, reducible to mere 
 Difference of Degree. All Things difeee, in the last Ana- 
 lysis, only in Degeee. Entity and Eelation are, them- 
 selves, indeed, in this Last Analysis, Conveetibly Iden- 
 tical, (t. 89). 
 
 604. Punctate Form has heretofore played only a very 
 Subordinate Role in Science, as might be inferred from the 
 fact that it has not been recognized as a. distinct variety, nor 
 named even. Still we are not without some examples of its 
 uses. Punctuation in Literature is an immense help to Sci- 
 entific exactitude. It is a new step, with the Moderns, in ad- 
 vance of the Ancients, to the precise signalization of Thought. 
 It is the Punctismus of the Elementismus of Language, as the 
 Alphabetic Letter-Signs, (especially of the Consonant-sounds), 
 consisting of Characters, Strokes, or Line-^'#<? Figures, are 
 the Liniismus of the same. Vowel- Signs vascillate between 
 the two. In most Languages they have been treated as Let- 
 ters; in a few, however, as mere Points. Diacritical and 
 
Ch. v.] listguo-punctismus. 427 
 
 Accent Marks affecting the values of the Letters, or represent- 
 ing Vowel- Sounds, as in Hebrew, "belong also here ; that is to 
 say, to the Punctismus of Language. In Pitman' s Phonog- 
 raphy the utmost economy of the Point-Element of Form has 
 been effected, by multiplying it into its Cognate Idea, that of 
 Position ; the same Point, placed in one Position relatively to 
 the Accompanying Consonant- Sign, has one Yowel- Value, and 
 placed in another Position it has a different Vowel- Value, as 
 shown in the Diagram below : 
 
 Diagram N"o. 3 4. 
 
 tali, r tay, I. tea; I dah, ' day, |. dee, etc. 
 
 605. But it has been reserved for Dr. Edwin Leigh, a dis- 
 tinguished American Phonetician, to discover, outside of the 
 Domain of Language, the true Field for the Application of 
 this Most Primitive, but Least Known and Least Used Depart- 
 ment of Form. This Field consists of what may be rightly 
 described as Maps or Pictured Presentations of Statistics, and 
 other similar uses of Number, by employing the Punctis- 
 mus of Form. He accomplishes, in other words, the repre- 
 sentation of Ideas by means of the Units of Form, that is to 
 say, by mere Points, or Modifications of Points, as Quadrats 
 or small Blocks, etc., arranged in Groups, so as to present a 
 picture directly to the eye, of Actual Numbers, and of the 
 Relations of Numbers ; as, for example, in the Statistics of 
 Population, Illiteracy, etc. The System exhibits Number, 
 first in respect to its Absolute Magnitude ; then in respect to 
 the relative Magnitude of different Sums ; and, finally, the 
 Geographical Distribution of Numbers, (as of Population), or 
 their Relations to Space, and their Historical Succession, or 
 Relations to Time. The same thing has, it is true, been proxi- 
 mately effected, but far less perfectly, by means of Geomet- 
 rical Forms of different proportions, and by the Proportional 
 Length of mere Lines. In Dr. Leigh's Punctate Notation^ 
 
428 
 
 BIRD'S-EYE VIEWS OF STATISTICS. 
 
 [Ch.V. 
 
 there is, however, an Actual Picture of the Groups of Units 
 themselves. The following Section of one of these Maps ex- 
 nibits the Application of the Principle. (1). 
 
 Diagram. !N" o . 35. 
 
 BIBD'3-EYE VIEW 
 
 OF THE 
 
 SLAVE POPULATION 
 in North-East 
 
 MISSOURI. 
 
 the relative Numbers 
 laves id the Counties. 
 
 groups of dots denote the 
 number of hundreds of Slaves. 
 
 606. The field which opens for the application of this sim- 
 ple device, (the Greatness of which, like that of the Art of 
 Printing, c. 6, t. 226, is obscnred by its very simplicity), is 
 immense, in aid of the labors of Scientific Men, and in respect 
 to Edncation especially. A single glance at one of these 
 Statistical Maps accomplishes more than months or years 
 
 (1) From "Bird's-Eye View of Slavery in Missouri." Entered, according to Act of Congress, 
 in the year 1862, by Edwin Leigh, in the Clerk's Office of the U. S. District Court for the Eastern 
 District of Missouri. 
 
Ch. Y.] PUJN T CT0-BASIC F0K3I. 429 
 
 devoted to the same subject in studying Statistical Tables 
 printed in the ordinary way. It both conveys ideas which 
 the sums of Figures do not convey, and makes a more vivid 
 and lasting impression on the mind. As a new instrument of 
 Scientific Research, it promises to be, to a large scope of inves- 
 tigation, what the Atlas is to Geography, or what Algebraic 
 Expressions are to the processes of Mathematical reasoning. 
 It brings together within a glance of the eye facts which need 
 to be compared, and exhibits relations which would otherwise 
 never be thought of. The numbers of Slaves in the several 
 Counties at the given date, their proportions to each other, 
 and their geographical distribution in the State, are strikingly 
 presented in the single view. 
 
 607. But though Punctate Form, as such, has hitherto 
 played only a very subordinate part, still, in a certain echo, a 
 Subdivision of Geometrical Form comes prominently forward 
 to represent it. The Distribution of Geometrical Form which 
 furnishes this Subdivision is this : 1. All Form which pitots or 
 is based on a Point, which Point supports or predominates over 
 the Contiguous Lines of the same Figure, I shall denominate 
 Puncto-basic Form, and it is this species of Geometrical Form 
 which repeats and represents Punctate Form. It is immaterial 
 whether the Point-base, which is also an Angle, be really 
 below, above, or at the side, provided this view of its govern- 
 ing value be taken. Such is peculiarly the case in the measure- 
 ment of Crystals, the Science of which has hence received the 
 name of Goneology (Angle-Science). This Variety or Aspect 
 of Form has Especial Relation to the Mineral Kingdom, as 
 will appear farther on (t. 628). 2. All Form which has 
 relation mainly to Line or Lines, Linea-basic Form ; as in 
 the Linear Branchiness of a Tree, for instance ; (the Internodes, 
 as Reeds, Rules, or Measuring Rods) ; is the Prominent Repre- 
 sentation of Geometry within this Total Realm of Geometrical 
 Form. It has also a relation of the Vegetable Kingdom 
 (t. 629). 3. Finally, Form ichich combines the Punctate and 
 
430 AXALYTOID TYPES OF FORM. [Ch. V. 
 
 Linear Point of View in a Composity and in proximate 
 Equality, is Linea-Punctate or Puncta-Lineate, and has rela- 
 tion to the Animal Kingdom (t. 628). This is the Substitute 
 within Geometry for the true Analytoid Form (t. 600\ The 
 following Diagram exhibits these Leading Varieties of Geo- 
 metrical Form : 
 
 Diagram No. 36. 
 Punctihbadc Form. Linea-basic Farm. Puncta-lineate Form. 
 
 'X 
 
 These Varieties of Figure, and the Middle one in each in- 
 stance, will hereafter be employed vicariously for the true 
 Arithmetical, Geometrical, and Analytoidal Types, as follows. 
 They relate to the Prominent Subdivisions of Geometry, as 
 shown in the Headings of the following Diagram. Figure 1 
 is to be viewed downwards, as if based on its upper Angle. 
 
 Diagram No. 37. 
 
 Trigonometrical Form. Conico-sectional Form. Pure Geometrical Form. 
 
 Figure 1. Figure 2. Figure 3. 
 
 X 
 
 Supplementary, Figure 4, Geometrical. 
 
 (X) ■ 
 
 608. It remains to give a somewhat more collected View of 
 the Distribution of Form throughout the Abstractismus ; 
 Form which is analogous with the Department of Universal 
 Being ; that is to say, Ideal Being, and which is covered by the 
 Science of Abstractology. This will be effected by bringing 
 together, in one Exhibit, the Substance of the Several Diagrams 
 which have occurred since we entered upon this branch of the 
 
Ch. V.] 
 
 EPITOMIZED ABSTRACTI8MU3 OF FORM. 
 
 431 
 
 Subject. The following Diagram is the Resume in question. 
 Its several parts are little more than repetitions of what has 
 been previously exhibited and explained : 
 
 Diagram No. 38 
 
 Mathematical Form. 
 
 § 
 
 < 
 O 
 M 
 
 H 
 S 
 !^ 
 
 w 
 
 M 
 
 3 
 
 \ / 
 
 V 
 
 Pure Geo- 
 metrical 
 
 Conico-Sec- 
 tiortal 
 
 Trigonom- 
 etrical 
 
 v 
 
 \ 
 
 /\ 
 
 1 
 
 M 
 
 5 
 
 Applied 
 
 r Explanatory 
 
 - Elaborate 
 Abstract 
 Form. 
 
 Elementary Abstract 
 Form. 
 
 609. The Interior Distributions of Arithmetic and Geometry 
 by their Analogical Relationships, though very interesting, 
 must still be omitted, as was done before, and we pass to the 
 Subdivisions of Analysis, (t. 281). These are, 1. Algebra ; 
 2. Differential and Integral Calculus ; 3. Calculus 
 of Variations. The Analogue of Algebra is the Base-Line 
 of the Pyramidoid Triangle, consisting of the Shaft of the 
 
432 ALGEBKOXD AOT CALCTJLOID FOKM. [&L V. 
 
 Line interposed between its Points or Ends, as distinctly ex- 
 hibited by tiie Analysis. For these single Points we may 
 substitute in thought Groups of Points differently constituted 
 of minor Groups, but equal in the aggregate ; and for the 
 Single Shaft Line we may substitute Parallel Lines as indicat- 
 ing the Apposition of one Level Line to another. These Varie- 
 ties of the Symbolism are shown in the following Diagram : 
 
 Diagra m. 1ST o . 3 9. 
 
 Analogues or Algebra. 
 
 1 
 
 /,J« + 7 
 
 = G + 6 
 
 12 =12. 
 
 610. The corresponding Analogues of the Differential and 
 of the Integral Calculi are then the Diverging or Inversely 
 Converging Side-Lines of the Pyramidoid Triangle viewed 
 from the Apex as a centre. Compare what is said of the 
 Trunk and Limbs, as analogous to the same (Dia. No. 2, t. 
 42 ; c. 2, t. 40 ; t. 47-58). The Apex of the Triangle, or what 
 is in this respect the top of a Line or Pillar, is the Fulcrum of 
 a Lever or Yard-arms ; the Horizontal Diameter resting, mov- 
 ably, upon the Head of the Radius. The Compound Figure 
 then resulting is the Analogue of the Calculus of Variations. 
 The following Diagram presents a Collective View of the Ana- 
 logues of these three Subdivisions of Analysis : 
 
 Diagra xxi IN" o . 4 O . 
 Algebra. Differential and Integral Calculus. Calculus of Variations. 
 
 Figure 1. Figure 2. Figure 3. 
 
 / \or 
 
 611. If, in fine, to the movement of the Yard-arms or Lever 
 resting on a fulcrum, (Fig. 5 above), a weight or resistance be 
 
Cn. V.] EEAL LINES AND GHOST-LINES. 433 
 
 opposed, we have arrived at the conditions of True Mechanical 
 Action. Here, therefore, we pass upwards, and arrive again at 
 the Science of Abstract Mechanics, which Conite has rightly 
 ranked, in this view, as a Superior Branch of Mathematics 
 (c. 1, t. 231). For the Science of Mechanics, in this sense, 
 which goes over from the Proper Domain of Existence, to that 
 of Movement, (for its Subject-Matter), we have to adopt the ex- 
 ceptional Clef (2) 3V 2 , for the purely Mathematical Aspect of the 
 Subject ; or, simply, 8V 2 , for either it or the corresponding Con- 
 crete Aspects as well. This is like the Natural Semitone which 
 crowns the Trigrade Scale of Full Tones in Music (c. 39, t. 503). 
 
 612. We have now exhausted the purely Cosmical Depart- 
 ment of Abstractology (2) 1 st . It remains to glance at the 
 Pneumatological (2) 2 nd , and the Anthropological, (2) 3 rd , 
 Domains of the same (t. 282). 
 
 613. First is Pneumatological Foem, (2) 2 nd . All Actual 
 De-Zm-eation is interpenetrated, and then extended, by a 
 Ghostly Semi-real or Spirit-like Accompanying De-Zm-eatioii, 
 (or Punctation), as an Emanation which holds to the Act- 
 ual or Real the same relation which the Spirit- World holdo 
 to the Actual External World (a. 47-49, t. 204). The Mor- 
 phic Analogue of this Spirit-Form is the Tracing of Filmy 
 Indistinct Lines and Points, Radiations, Centres of Radiation, 
 etc., as in the Halo with which the Painter instinctively adorns 
 the Head of the Saint. This may be Light and Airy, and so 
 Celestial and Supernal, or Dark and Lowering, and so Infernal ; 
 or of intermediate Splendor, and so Purgatorial. It is not 
 necessary to trace out these distinctions in detail. The Head, 
 it should be observed, however, is identified with this region 
 of Halo, and especially with the Celestioid or Superior Va- 
 riety of it. The origin, in idea, of this Variety of Form, was 
 shown previously in one of the Commentaries, to be the Semi- 
 Natural, and as it were, necessary, Ideal Extension of every 
 Real- or Thought-Line, beyond its own termini, outwards, as 
 a Ghost- Line, to Infinity (a. 47, t. 204). 
 
434 ANTHEOPOID AND SPIEITOID FOEM. [Ch. V. 
 
 614. Antheopic Foem, (2) 3 rd , is then the conjoined and 
 Interblended Tout-Ensemble of Cosmical, or Matteroid, and 
 Pneumatological, or Spiritoid, Form, as in the Outline of the 
 Human Body proper plus the Halo or circumambient Radia- 
 tion of Filmy Form which permeates, while it also helps to 
 constitute "The Sphere" of, the Individual, c. 1. 
 
 615. Spiritoid and Anthropic Form, (in the superior sense 
 of the latter term), are difficult of Diagrammatic Representa- 
 tion, and can be better imagined than exhibited. 
 
 616. The Aspect of Form, (1 st ; 2 nd ), which corresponds 
 repetitively with The Oedinal Seeies of Numeeation, and 
 hence with Movement, (t 283), is found in the Lengthwise- 
 ness of the Line, and then in that Analytical Aspect of it 
 which distinguishes the different Deifts of Dieection which 
 are involved in this Length wiseness of any single Line what- 
 soever. Dieection, as such, is a Peculiar Department of the 
 
 Commentary t. Old. 1. It is part of the Affirmation of Swedenborg, 
 from interior perception, that every Man and Angel is surrounded by a 
 " Sphere " analogous with the Atmosphere which surrounds the Earth, and 
 that the Activities of the Soul extend outward into this " Sphere," so that the 
 Man resides in part, and in a certain sense, outside of himself; comes in fact 
 into contact with the External World, aud as it were, with the whole Universe, 
 by virtue of this Sphere. The " Sick Sensitives " of Baron Reichenbach per- 
 ceived a sort of Magnetic Aura or Luminous Emanation from Metals, and, 
 indeed, from all objects whatsoever, in all varying degrees of brilliancy and 
 distinctness, somewhat analogous with the Personal " Spheres " of Swedenborg. 
 The Analogies of Universology go to confirm the theory that such is the plan of 
 Creation, and that every object whatsoever has both a Matteroid and a Spiritoid 
 Constitution, somewhat independent, while yet intimately related to each other ; 
 that Matter and Spirit-Matter, or Materia and Echeria (t. 62, 63) separated (as 
 they may be partially) from each other, are mere Factors ; and that the Normal, 
 Compound, or Composite Constitution, of every thing, an Idea, a Mathematical 
 Point or Line, a World, an Angel, or reverently speaking, of a God even, is a 
 Material Basis with a Spiritual or Spiritoidal Centre and Environment. The 
 Analogue and Type of this last is in part the Atmosphere, in part the Infinite 
 Ocean ef Ether, the Common Matrix of all Material Objects, and in Part the 
 Emanations and Radiations of all Actual Bodies, permeating and penetrating 
 all Space. The Composity of the two Factors is then Anthropic, Man being the 
 Normal Type of Universal Existence. 
 
Ch. V. MOTOID FOKM. 435 
 
 whole Domain of Form, which is for the present omitted, and 
 which will be treated of in the next following Chapter. The 
 Dkift of Dieectiox is something different from mere Direc- 
 tion, and mnst now "be explained. The Procedure along any 
 given Line from A to B, or from the First to the Last end of it, 
 is its First Drift of Direction. It is this which corresponds 
 with the Anticipatory Method in Philosophy, the First Flight 
 of the Hnman Mind, outward in pursuit of Truth, (c. 3, t. 345), 
 and with the Natural Order of Evolution generally (t. 6 ; c. 6, 
 t 345). The Return Course from B to A, or from the Outer or 
 Ultimate End to the Beginning, is the Second Drift of Direction. 
 It corresponds with Reflection and Analysis, with the Induc- 
 tive Method of Science, and with the Logical Order, in the 
 Movement or Operation of All Things. Finally, the Reprojec- 
 tion then mainly fixed and secure, or the determinate Second 
 Outgoing from A to B, over the Track originally traversed in 
 Uncertainty, and then painfully and cautiously retraced, is 
 the Third Drift of Direction, and corresponds with, or repeats, 
 the Deductive Method in Science, and the Artistic Order, or 
 the Order of Construction in the Universe at large, and espe- 
 cially in the Conduct of Human Affairs (c. 6, t. 345). A some- 
 what similar explanation has already occurred concerning the 
 Different Stages of the Evolution of the Logical Idea (t. 580). 
 The following Diagram illustrates these Several Drifts of 
 Direction, with their appropriate Notation : 
 
 Diagram N" o . 41 
 (1st. 2nd) 2nd 
 
 ->- c 
 
 (1st. 2nd) 1 (1st, 2nd) 3rd 
 
 From A to B (1 st . 2 nd ) 1 st is the Primitive Drift ; from B to A 
 (1 st . 2 nd ) 2 nd is the Second or Reverse Drift ; and from A to C 
 (l 8t .2 nd ) 3 rd is the Ultimate Drift. 
 
 617. The Natural and the Logical Order in respect to Move- 
 ment may be, indeed, appropriately denoted Iby a simple 
 
486 DIRECT, REVERSE, AXD RE-DIRECT. [Oh. V. 
 
 change in the relative position of the Figures of the Clef; 
 thus 1 st ; 2 nd for the Natural, and 2 nd ; 1 st for the Logical 
 Order ; but this Method of Notation exhausts itself with these 
 two Steps merely, whence the one employed in the Diagram 
 is superior to it, for ordinary purposes. 
 
 618. What corresponds, in the Domain of Number, to these 
 features of the Domain of Form, is the Primitive Ascent 
 through any Series of Count or Enumeration ; the Return or 
 Reverse Procedure ; and, finally, the New and Assured or 
 Rectified Procedure Outward. The Same Threefoldness of 
 Drift is especially illustrated in respect to Calculation, thus : 
 The First ''Performance of a Sum" in Arithmetic is the Ana- 
 logue of The Anticipatory Method in Science, and of the 
 Natural Order ; " The Proving of the Sum" by reversing the 
 Procedure is the Analogue of the Inductive Method, and of 
 the Logical (or Scientific) Order ; and the Ulterior Assured 
 Completeness of the Renewed Calculation is the Analogue of 
 the Deductive Method, and of the Artistic or Final Order, in 
 the General Administration of Affairs. In the Renewed and 
 Final Calculation, or in subsequent Calculation based upon 
 the Habit of " Proving," there is still a remnant of the Primi- 
 tive Liability to Mistake. Art is a Higher Repetition merely 
 of Nature. In a certain High Rigorous Sense, both Na- 
 tural Form and Art Form (Bia. 10, t. 512) are Indeter- 
 minate Form, and Scientific Form alone is Determinate 
 Form (Dia. 9, t 509). 
 
 619. But all the Methods and Orders above specified belong 
 still to the (Cata-)Logicismus as contrasted with the Analogicis- 
 mus. They proceed along a Single Line, backwards and for- 
 wards, as along a Radius from the Centre outwards, and back, 
 and thence again outwards, (t. 321, and c. 1-9 ; c. 1-7, t. 345). 
 They are purely Inductive, — Deductive, — and Syllogistic, 
 (c. 7, t. 321), excluding or omitting the Relation of Comparison 
 or Side-by -Side-ness. Hence, in a more Extended Seriation, 
 they all fall within a Subdivisional Distribution of a First De- 
 
Ch. v.] mechanics of mathematics. 437 
 
 partment of the Larger and More Comprehensive View, which 
 Larger View has, for its Several Departments in Trigrade Scale, 
 1. The (Cata-)LoGiciSMUS or Logical Order ; 2. The Ana- 
 logicismus or Analogical Order ; and, 3. The Panto- 
 logical Order or Aspect of Being, or the Composity of the 
 other two. (c. 7-10, t. 15). As this Larger Yiew is, however, 
 New, and, in that sense, Exceptional, the Notation which 
 relates to it will be, as in a former parallel case, constituted 
 by the Addition of a Second Preclef (in Ml Parenthesis), 
 which may then be dropped, and the Ordinary View restored 
 without trouble or confusion, (t. 428) ; thus, (l 6t .2 nd ) (I st ) for 
 the Catalogicismus ; (1 st . 2 nd ) ( 2 nd ) for the Analogicismus, etc. 
 For the Anticipatory Method (c. 3, t. 345) within the Cata- 
 logic we then have (1 st . 2 nd ) (1 st ) 1 st ; for the Inductive (ib.) we 
 have (1 st . 2 nd ) (1 st ) 2 nd , etc. By dropping the Second Preclef, 
 the usual Notation is then restored. 
 
 620. The Analogical Method and the Analogical Side-by- 
 Side-ness, in respect to Form, have their Numerical Analogues 
 in Parallel Series of Numbers, and in Parallel Processes 
 arriving at the same Solutions and serving in a still higher 
 sense than mere Reversal of Process, to prove or sustain 
 each other. The Pantologic of the Mathematics is the Unition 
 or Composity and Mutual Corroboration of All Diverse 
 Methods of Operation, Direct and Inverse. 
 
 621. Directly connected with the subject of Movement or 
 Motion, and so of Order, Method, and Drift, is that of Force, 
 and so of Mechanics or the Science of Force, and of the Balance 
 of Forces. We are thus carried back and over from the Gen- 
 eral Direction of Careers merely as such, to Mechanology as 
 the highest branch of Mathematical Science (c. 1, t. 231) ; for 
 Motion is the Form of Force, as Form Proper is that of 
 Substance, and hence the Existence and Law of Force 
 express themselves only through the Motions icliich it 
 causes. 
 
 622. It facilitates the conception of Force to ally it with 
 
433 PUSH, PULL, SWAT, ETC. [Ch. Y. 
 
 some Object which manifests it, or in which it is manifested ; 
 and no Object is more favorable for this purpose than the 
 Human Body. Force herein derived originally from its inte- 
 rior Source in the Mind expresses itself first upon the Interior 
 or Vitals, and then Outwardly upon the Limbs and Members, 
 and, finally, through them upon the External Objects sur- 
 rounding the Body. In a Generalized Sense this Force is, 
 
 1. The Uncertain PusH-forth of the Hand or Limb by the 
 Infant, till it meets with resistance, and Grasps an Object ; 
 
 2. The Pull or effort to Appropriate or to L T nite with itself 
 the Object seized ; 3. The new and assured or skilled and 
 confident Push or Thrust of the Weapon or Tool ; or the Com- 
 pound Push and Pull. All of these, however, acting in the 
 same Eight Line, appear as one, when contrasted with the 
 Sway (or Swagger) of the Body from Side-to-Side ; as a second 
 and different Variety of Movement. There is then, thirdly, 
 the Compound Movements, writhing, wrenching, twisting, etc., 
 which result from the Combination of the Direct and Side- 
 wise Forces. The Push, the Pull, and the Reprojective 
 Push are the Analogues of The Anticipatory Method (in 
 Science), the Natural Order and the Primitive DIF- 
 FERENTIATING ENERGY OF NATURAL DEVELOPMENT, for the 
 
 Push ; The Inductive Method, The Logical Order, and 
 The Scientific Integration of Ideas for the Pull ; and 
 the Deductive or Constructive Method, the Artistic 
 Order, and the Successful and Efficient Organization 
 and Operation of the Simple Machine, for the Reprojec- 
 tive Push. All these are, however, Simple or Simplistic, as 
 compared with the Higher Order of Development now to be 
 mentioned. These Simplisms taken Collectively as Unism, 
 the Corresponding Duism is the Sway or Side- wise Movement, 
 and the Corresponding Trinism is the Congeries of Composite 
 and Univariant Movements and Uses derived from the Union 
 and Co-operation of the Former two. The Push is the Primi- 
 tive Repulsion, or the Unregulated Centrifugal Force of Na- 
 
Cn. V.] LOGARITHMS. 4C0 
 
 ture, (1) ; the Pull is Attraction, or Centripetal Force, and 
 the Reprojective Push is Measured or Regular Repulsion. 
 The Sway is the Graceful Curve and the Oscillation of the 
 Planet in its Orbit ; and, finally, the total Mecanique Celeste 
 answers to the intimation and the Combined Working of all 
 the Forces involved. 
 
 623. Force is also denominated Power. In the Mathe- 
 matical Domain, Powers are the Products of the Multiplication 
 of a given quantity successively into itself. This Successive 
 Multiplication, or the raising of a Series of Powers, is called 
 Involution. The given quantities which produce the Powers 
 by the Multiplication are called Roots. The Extracting or 
 Ascertaining of these Roots from a Knowledge of the Powers 
 is an Inverse Process called Evolution. Volution (Lat. volvo, 
 to roll or turn) — whence Involution, rolling in, and Evo- 
 lution, rolling out — suggests the operation of the Screw, as 
 the Emblem of Force or Power, and hence Mechanical Opera- 
 tion generally. Involution is the Push or Lift to a Higher 
 Power ; Evolution is Extracting or Withdrawing, (which by a 
 certain Antithetical Reflexion is in this Abstract Domain 
 the more difficult Process). We have in these two, Analogically, 
 therefore, the Push and the Pull of the Mechanical Domain ; 
 the Analogues of the Induction and Syllogistic of Catalogic. 
 (c. 7, t. 321). 
 
 624. But, in Addition of the mere Raising of Powers, and 
 Extracting of Roots in the Single Line or Series, Direct and 
 Inverse, the genius of Baron Napier, Lord Murchison, dis- 
 covered a Comparative Relationship between other Simpler 
 Series of Numbers and this of Powers and Roots of such a 
 nature that very Simple Operations relating to the Simpler of 
 the Parallel Series might be effectively substituted^ practicalh 
 for the more Complex Relations of the Complex Series. This 
 Substituted Simple Series, he, by a happy instinct, denominated 
 
 (1) See for the elaborate Conception of this the " Eureka " of Edgar A. Poc. 
 
440 MOEPHOLOGY OF THE C027CKETISMUS. [Ch. V. 
 
 Logarithms, or, as it were, The Spirit of Logic ; for the 
 basis idea of this Admirable Instrument of Mathematical 
 Operations is the Side-by-Side-jSess of different but be- 
 lated Series of Number ; in other words, the Scieistto- 
 Attalogic existing between them. This, then, is the Analogue 
 of a Style of Mechanical Movement Superior to the Mere 
 Push and Pull ; as of the Piston in a Cylinder ; namely of 
 Sidewise Movement, as of the Oar Sculling a Boat. The 
 Screw-Movement is really, (though spoken of above without 
 distinction from the Push and Pull), a True Artistic Composi- 
 tion of the Push and Pull with the Sidewise Movement. The 
 Department of Considerations treated of above may be de- 
 nominated the Mechanics of the Mathematics. 
 
 625. We have now sufficiently disposed, for the purposes of 
 a Primitive Analysis, of the Abstractismus of Form. We 
 should then, in the most natural order, return to the Abstract- 
 Concretismus. But this Department of Form, related to 
 Chemistry, Physics, etc., is inherently obscure, and cannot be 
 properly distributed without going into a minuteness of detail 
 which would be neither very entertaining nor very intelligible 
 to the beginner in this class of investigation. For this reason, 
 and also for the sake of brevity, the subject will be dismissed 
 for the present with this mere notice. 
 
 626. We come, then, immediately to the consideration of the 
 Concretismus of Form, properly so called, or of The Con- 
 crete, in the Spencerian sense of the term. 
 
 627. The Primary Division of Concretology is into, 1. Beg- 
 istology ; 2. Classiology ; and, 3. Stabiliology (Tab. 29, 
 t 394) ; but the Stabiliology so contained within the Con- 
 cretismus is adopted and repeated from Stabiliology in the 
 Larger Yiew which is Abstract or outside of the Concrete 
 Sphere of Being, and purely ideal ; it is, in other words, 
 Endo-, as distinguished from Exo- Stabiliology. This last is, 
 (as shown in the same Table), the Antithet of Non- Stabilio- 
 logy, — related to it as Primary Abstract Limitation to Pure 
 
Ch. v.] mineral, vegetable, and animal. 441 
 
 Nothing — and they Two are the Bases and Constituent Fac- 
 tors of Cosmology, or of the Cosmos at large. The Concretoid 
 Stabiliology (Endo-Stabiliology) denotes the Standard-Posture 
 -and-Basis-Level, the Fundamental and Governing Limitation, 
 of the Actual or Real World, as contrasted with Pure Space, 
 as the Surrounding Medium and the Analogue of the Pure Ab- 
 stract Nothing. These two, The Standard and Level, or Per- 
 pendicular and Horizontal, The First-Equated-and-Ad- 
 justed-Outlay of the Actual World, and Space as its Nega- 
 tive Matrix or Container, are then, in like manner, the Two 
 Prior Conditions, the Ideal Foundations, in fine, of the 
 whole Cosmological Superstructure. Perpendicularity, 
 Horizontality, and Inclination, or the Angle of Declina- 
 tion from these Standard-and-Outstr etching First Limits, 
 are then pre-eminently the Subject-Matters of Endo-Stabilio- 
 logy. 
 
 628. These three, Perpendicularity, Horizontality, and 
 Inclination, which so appear, in respect to Stabiliology, as 
 Directional merely, then reappear immediately as the Gov- 
 erning Varieties of Figure assigned to the Three Kingdoms 
 of Nature, or the Three Grand Departments of Regnology ; 
 the Mineral, the Vegetable, and the Animal Kingdoms, 
 respectively. This has been already in part indicated (t. 607). 
 These Grand Features recur here, however, in the reverse 
 order ; that is to say, Inclination, Angulism, Punctobasic 
 Form, or Goneology, appears lowest in the Trigrade Scale, as 
 especially characteristic of Crystals, these in turn the Sciento- 
 basic Department of Mineral Science — so much so that Miner- 
 alogy, in its present popular meaning, resolves itself almost 
 wholly into Crystalography, and Crystalography almost 
 wholly into the Measurement and Relation of Angles. The 
 Analogy of this Variety of Form with Trigonometry has been 
 already pointed out (t. 608). The Mountain-top, or the Sierra, 
 repeats the Angularity of the Crystal embedded in it. 
 
 629. The Typical Form, in a sense, of the Vegetable King- 
 36 
 
412 POSITIONAL FOEM OF THE ANIMAL. [Ch. V. 
 
 dom, is then the Doubleness of two Opposed and Reversed 
 Angles, as in the Outline of the two Nappes of a Cone. The 
 General Figure of a Tree, with its Diverging Eoots downwards, 
 below, and its Diverging Plume upwards, above, is that of 
 the two Cones so opposed to each other, while yet, in their 
 Combined Posture, there is attained the General Conception of 
 Perpendicularity. The Main Shaft of the Tree is Perpen- 
 dicular to the Earth' s Surface and Centre ; whence Perpen- 
 dicularity is, in tlie more Elementary Sense, the Typical 
 Form- Attribute of the Vegetable Kingdom. 
 
 630. Finally, the Main or Typical Form of the Animal 
 is shown in the higher Vertebrate Skeleton, below that of Man ; 
 for in Man we have a Composity of all the Kingdoms, and of 
 all Single Varieties of Form, which mark him as Something 
 more, even in the Mathematics of his Physical Structure, than 
 the Mere Animal. Of the Mere Animal Vertebrate, of the 
 highest types, the Horse or the Ox, for instance, the typical 
 Form and Posture are then Horizontal, as distinctively so as 
 that of the Tree is Perpendicular. Man combines the Form- 
 featuring of the mere Vertebrate with that of the Tree, and 
 even subsumes more obscurely the Goneology of the Mineral ; 
 as witness the shape of his coffin, (t. 631). 
 
 631. Here, somewhat as previously, in respect to Nature, 
 Science, and Art, (t. 522), the incipient learner will be apt to 
 stumble over the fact that each of the three Kingdoms seems 
 to abound in illustrations of almost every variety of Form and 
 Posture, whereas, at this point, a Particular Variety of Posture 
 or Positional Form is made typical of Each Kingdom. It is 
 indeed true that there is a multiplicity of Special Types within 
 any Single Kingdom, as the Animal Kingdom, for instance, 
 and notably, within it, in respect to the four distinct Plans of 
 Structure of the Four Grand Branches of that Kingdom, so 
 much insisted on by Agassiz. It is, nevertheless, equally as 
 true, that Horizontality is no less distinctive, in the Aggregate 
 and Major Manifestation of the Animal World, than Perpen- 
 
Ch. V.] SUPREMACY OF VEKTEBEISM. 443 
 
 dicularity is so of the Vegetable World. Some Plants creep, 
 some incline, some are round, but the erectness of the Axis- 
 Stalk or -Stem of Plant, Shrub, and Tree, is the Prevailing 
 and Governing Fact. So, in respect to Animals, not to go into 
 details in the lower departments of this Kingdom, it may be said, 
 1. That the Vertebrate Constitution is the Dominant of this 
 Domain; 2. Tliat the entire aggregate of Animals icithout 
 a Vertebral Column, however numerous and rich in Genera 
 and Species, is accessory merely to the Vertebrismus ; which is 
 the same statement inverted ; 3. TJie Beasts or Mammals are 
 equally Dominant within this Higher Department of Animal 
 Life; 4. The Vertebral Column which confers the name, is the 
 distinctive Feature or typical Portion of the Superior Animal 
 Structure ; and, 5. The Vertebral Column, especially in the 
 Mammals, is as uniformly or prevalingly Horizontal as the 
 Stalk of the Tree is Erect ; and all the other parts of the 
 Structure are adjusted to this arrangement. In the Human 
 Anatomy, the Vertebral Column is repeated in the bony Struc- 
 ture of the Head itself (1), the Lengthwiseness of which is still 
 Horizontal, while the Primitive Vertebral Column, that of the 
 Trunk, rises to the Perpendicular, and repeats that of the 
 Tree. (t. 630). 
 
 632. The Details of the Morphology of the Three Kingdoms 
 belong to the Ulterior Development of Universology. Those of 
 Vegetalogical (or Botanical) and Animalogical (or Zoological) 
 Morphology will occupy us a good deal in "The Structural 
 Outline of Universology," previously announced. It is the 
 merest Outline of the Subject, therefore, which will be in- 
 timated here. We return for the moment, and glance again at 
 Stabiliology. The following Diagram will exhibit its main 
 features, both in the Concretoid and in the Abstractoid Aspect 
 of the Subject, the two Compared and Contrasted with 
 each other. Primary Abstract Limitation is Synonymous 
 
 (1) See " Correspondential Anatomy of Head and Trunk. 
 
444 
 
 EXISTENCE AND EXTENSION. 
 
 [Ch. V. 
 
 with the Basic and Universalized Terms and Definitions of 
 Logic (t. 580), and with these as contrasted with the Pure 
 Nothing of that Order which is the Absence of All Term or 
 Definition, that is to say, of all the Ideas of the Eelative or 
 the Limited. 
 
 Diagram No. 4,2. 
 Figure 1. CONCEETOID. Figure 2. ABSTRACTOID. 
 
 © 
 Exten- ° 
 
 Pure H 
 
 S10I1 
 
 Logical 
 
 8 
 
 Space 
 
 Pure 
 
 - 
 
 Definition 
 
 Nothinsr 
 
 633. Existence, or Heal Phenomenal Being, addresses 
 itself to the Senses, and primarily and pre-eminently to the 
 Sense of Feeling or Touch, — the Eepresentative Sense of 
 Sensation. Extension is, on the contrary, more purely a 
 Mental Conception, related analogically to the Ken or Vision 
 of the Eye, and so to the Sense of Sight. Put again Vegetism 
 for Perpendicularity and Existence, and Animism for Hori- 
 zontality and Extension ; the former set, Sensuous or Mat- 
 teroid ; the latter, Ideal or Mentoid. Within the Human Body 
 the Vegetative System or Economy is accordingly Allied with 
 the Erect Trunk, and the Animal System or Economy with 
 the Horizontal Length wiseness or Longheadedness of the Head 
 and Brain. This subject is, however, too intricate for a slight 
 exposition, and must await a more extended opportunity. 
 
 634. Existence and Extension blend actually into One ; 
 whence arises the Compound Conception of a Cosmos ; and it 
 is within this that the Three Kingdoms, Mineral, Vegetable, 
 and Animal, actually exist ; added to which are the Three 
 
Ch. Y.] 
 
 COXCEETOLOGICAL DISTRIBUTION. 
 
 445 
 
 Stages or Stories of Classiology, furnishing the Sciences of 
 Tellurology, Meteorology, and Uranology, respectively. The 
 following Diagram, with a slight explanation of its parts, must 
 conclude the present notice of Concretology : 
 
 Diagram !N" o . 43. 
 
 Extension 
 
 ^D 
 
 635. In this Diagram, and within the Globe-Figure or Cos- 
 mos, A denotes a Range of Mountains, Single-peaked or An- 
 guloid, as type of the Mineral Kingdom (t. 628) ; B denotes 
 the double-conoid Figure of a Tree, with its prevailing Per- 
 pendicularity, (t. 629), as type of the Vegetable Kingdom ; 
 and C exhibits the Horizontal Attitude and Square Build 
 of a Mammal, as the type of the Animal Kingdom. Above 
 and to the Right, D denotes the Earthy or Ground-Form Do- 
 main of Tellurology ; E, the Intermediate Region of Meteor- 
 ology, abounding with the Misty Outline of Clouds, the Zigzag 
 of the Lightning, etc. ; and F denotes the Punctate and Radial 
 Features of Uranology (Tab. 15, t. 278). 
 
446 SUPEKNATATION OF FOBM-LEYITIES. [Ch. V. 
 
 636. It should now be observed before dismissing the Sub- 
 ject, that, by a Modification similar to that described and ap- 
 plied to Abstract Elements, in Text No. 29, the Abstractismus 
 of Science, and so the Light-Line-, and Middle Variety of Form, 
 marked 2 in Diagram No. 22, t. 575, is virtually carried to the 
 Top, the position of the Head in the Human Organization, 
 furnishing the light and Delicate Outline and Features of the 
 Head and Face ; and that the Composite Form, marked 3, is 
 then carried down and associated with No. 1 ; as the Right Hand 
 and Side of the Body with the Left ; they two forming the 
 Trunk as contrasted with the Head, (Dia. 2, t 41) ; as again the 
 Two Concretes are contrasted with the One Abstract (t. 248). 
 Composite-, or Art-Form belongs with Action or Movement, 
 and thus, in respect to the Mind, with the Will, and so with the 
 Right Hand through which the Will is Executed ; as Natural 
 Form with Affection or Love ; and Scientic or Abstract Form 
 with Intelligence or Wisdom. Composite or Art Form is Ta- 
 pering or Wedge-form, and Art, in the Large Sense, includes 
 Artizanism, and so also the Principles of Mechanics. The 
 Mechanical Principles, usually reckoned as Five or More, the 
 Wedge, the Inclined Plane, the Screw, etc., are all reducible, 
 by Universological Analysis, to One Principle, namely, that 
 of the Wedge, or more simply to The Inclined Plane, ichich 
 is one side of a Wedge, and finally, and in the last Degree 
 of Simplicity, to Inclinism, or the simple fact of Declina- 
 tion or Inclination, as of the Single Inclined Line, the Same 
 which, abstractly, denotes the Mathematics (Sub-Pig. 3, Tab. 
 25, t. 585). Concretely it is Force expressing itself in Mathe- 
 matical Ratios. The Culmination of the Mathematics is in the 
 Science of Mechanics (c. 1, t. 231). The Doctrine of Powers is 
 the Central Region of Mathematics (t. 623). Power or Force 
 is the Subject-Matter of Mechanology (t 621). Inclination 
 is the Morphic Analogue of Power or Force, and so has 
 relation to Mathematics in its governing and representative 
 Domain. 
 
Cn. V.] EBTOLtJOSM, SPIRALIS!!, HELICI8AI. 447 
 
 637. The Culmination and Supreme Type of Inclinism is 
 the Spiral. The Spiral or Spiralis!!, the Abstract Principle 
 of Spiral Form, is a regulold Continuous Inclination or De- 
 viation in a reguloid Continuously Deviating Direction plus 
 a reguloid Continuous Deviation in the Ratio or Successive 
 Degree or the Deviation. Without the last clause of the 
 Definition we have the Helix, or Helicism merely. Spiral is 
 the Etymological Cognate of Spirit and Spiritual. Spirit and 
 Movement are related, and, in a sense, identical ideas (t. 138). 
 The Spiral is the Type of Spiritual Progression. The Inter- 
 spaces of Concentric Circles, or rather Planoids, (onion-like), 
 are called, in Spiritual parlance, Spheees. Concentrico-plan- 
 oid Form, represented by a nest of such Planoids, is the 
 Analogue of Primal or Primaceoid Being, Generaloid, Abso- 
 lutoid, the Common Undifferentiated Fountain or " Great 
 Deep," from which Specific Creation is Born or Proceeds. 
 Radioid Form, diverging from the Universaloid God-Centre, 
 crossing and cutting the Primalismus at rectoid Angles, ' out- 
 ward-tending in every direction, and disparting into Indivi- 
 dual Radii or Rays, is the Analogue of Ultimated or Indivi- 
 dualized Being ; each Ray an Individual, (its Outer End, Point, 
 or Head, representatively Typical of the Ray) ; and, finally, 
 Spiral Form, the Perpetual Transition and Medium of Com- 
 munication from Primalism to Ultimatism ; from the Great 
 General Ocean of Diffused, Liquid-like, and Confluent Being 
 (± =), to Differentiated, Distinctified, and properly Created, 
 Individual Existence (1 -1 st ) ; and inversely ; is the Analogue 
 of Spiritual Being, or of, in Theological Language, The Holy 
 Ghost, which mediates between God and Man. 
 
 638. The Mere Spiral of Real Lines is the Analogue of Spirit- 
 Matter, in the Grosser Sense of the Term, and Abstractly, of 
 Pantologic, as the Cons/? /ration of Catalogical and Analogical 
 Reasoning (t. 619). (The two Drifts of Force at Right Angles, 
 (Dia. 40, t. 616), generate, as Resultant Force, one of the In- 
 clines in Dia. No. 30, t. 538, and Compound Inclination is the 
 
448 CYCLE OF MOEPHIC GENERATION. [Ch.V, 
 
 Spiral (t. 637). Sucli is the reconciliation of the Several Va- 
 rieties of Form mentioned as Analogues of Pantologic, at 
 these several Points of the Text). The Ghost-Lines which are 
 thrown off continuously at each new angle of the Deviation, 
 and fill all Space, represent "The Spirit" in a Higher and 
 more Ethereal Sense, as the Essence of Logic ; and finally, 
 "The Spirit of Truth" as the Essence of Analogic, and the 
 Highest and finally Governing Principle of All Being (a. 48, 
 t. 204). Metaphysicians, Theologians, and Mystics will un- 
 derstand something of what is here meant, while, however, the 
 Subject, as here presented, is a mere hint and text, or a 
 foundation laid for ulterior expansion elsewhere, and Tby all 
 who may choose to enter upon it. 
 
 639. A Geometrical Solid — Globe, Cube, etc. — resolves itself, 
 by Analysis, into a Fasciculus of Surfaces. A Surface resolves 
 itself, by Analysis, into a Fasciculus of Lines. A Line re- 
 solves itself, by Analysis, into a Series of Points, c. 1. A 
 Point resolves itself, on minute consideration, into an Ideal Glo- 
 bule infinitely small. The Ideal Globule, steadily regarded, 
 expands into an Immense Ideal Globe, and the Ideal Globe 
 is again, through this return to the Primitive Aspect, a Geomet- 
 rical Solid. This is the Necessary and Exhaustive Rotation 
 
 Commentary, t. 639. 1. Theoretically, Every Line is generated from a 
 Moving Point. The Points in the Substrate Space, at which the Moving Point 
 rests, as it were, at each succeeding Instant of Time, make or mark the Line 
 described ; but, in theory, these Points are infinitely near to each other, and, 
 hence, confluent; and, hence, the Result is practically not a mere Series of 
 Points, but a Line. The Line, however, still involves the Series of Points, and is 
 in fact, loth Line and Series of Points, included in the larger meaning of the 
 word, Line. Let the Line as a Whole be taken to denote Time, and the Line 
 abstracted from the Point-Series is then the Analogue of Duration pure and 
 simple, and the Series of Points is then the Analogue of Succession; for Time 
 subdivides under Analysis, or strictly, has as its Content, these two Elements : 
 1. Duration ; and, 2. Succession, as previously shown. It is, in other words, 
 the Synthet or Composity of the two. Duration is the Statoid or, as it were, 
 the Spaceoid Element within the Composition of Time ; and Succession, the 
 Motoid or Tempoid Element or Factor within the same. 
 
Cn. v.] echo of matter to mind. 449 
 
 of Thought, through Analysis, and back to Ideal Construc- 
 tion. TJie same Order of Evolution and Re-involution occurs 
 in the Concrete Domain, or the Actual World. It may Ibe 
 repeated, exactly, upon Real Solids, Surfaces, Lines, and 
 Points, the same as the Abstract Ones plus Substance or a 
 Eeal Value ; or, more vaguely, and with more Artistic Modi- 
 fication, thus : The Globular Solidity of the Earth exfoliates 
 into Geological Surfaces ; the Earth-Surface produces and de- 
 Zmeates itself in Trees (Vegetables) which are Concrete Lines ; 
 the Tree, first through the Analogy of Buds and Blossoms, — 
 and then, in a higher sense, in the Animal, which repeats the 
 Blossom, — evolves and resolves itself into Animated Points. 
 The Highest of such Animated Points is Man. Man, in the 
 Absolutoid Aspect, is a Spiritual or Abstractoid Atom, a Mere 
 Ideal Point ; Contemplated in Thought, or Developed in Form, 
 lie enlarges to a Sensible Size, a new World, which repeats and 
 echoes to the Earth- World from which his Evolution and Re- 
 involution, in this Natural Order of Progression, proceed. If 
 for the Commencing-Globe of this Circular Career we put The 
 Universe instead of the Earth-Ball, then also does Man re- 
 turn to the Primitive Goal ; for Man also — each Individual 
 Being — is Potentially, and in a certain sense Actually, the 
 Entire Universe ; or A Universe equal to every other, and to 
 the One Inclusive Universe ; — as an Embodiment of All Pos- 
 sible Principles. 
 
 640. This Echo and Parity of Career between the Consti- 
 tuents of Pure Form in the Thought, and the Constituents of 
 Real Being in the World, illustrates the Fundamental and 
 Most Important Concretoid Principle of Universology ; the 
 Analogy between Matter and Mind. This Principle is 
 consigned to the following Formula : 
 
 Identity of Law in Matter and Mind ; 
 Or, otherwise expressed : 
 
 The Parallel or Repetitive Order of Development 
 in the Concrete and Abstract Domains. 
 
 
450 BI-EURCATION AND TM-FUECATI0N. [Ch. V. 
 
 641. At one point Duism has been spoken of as tending to 
 Bi-furcation, or a Splitting into Two Branches or Modes of 
 Manifestation (t. 281), while in another sense Trinism might as 
 well be so characterized. In strictness, Duism tends to Simple 
 Bi-furcation or Doubleness of Development, which then, by 
 the necessary or natural neglect of one of the two branches, 
 while the Attention is commanded by the other, sinks, at the 
 given instance, to Unity. Trinism tends, on the contrary, to 
 Tri-fureation, which first by the minor importance of the inter- 
 mediate branch, (as of the Ambigu's between Vowel- and 
 Consonant-Sounds), falls first into a Doubleness merely, and 
 then throws one of the remaining branches into doubt, (as the 
 question is raised whether a Consonant is a Sound at all, or a 
 mere limit on Sound). The Trinism, that is to say the Com- 
 pleteness- or Art-Domain, is thus made dubious, as between 
 One and Two ; or at the Height of the Trigrade Scale, as be- 
 tween Three and Four ; a dubiosity which is resolved by 
 regarding it as 37 2 , (c. 39, t. 503 ; t. 611). 
 
 642. The Abstract First Distribution of the Elements of 
 Being, whether into Unism and Duism, or into Something and 
 JSTothing, seems to be a mere Bi-furcation ; and the Real Dis- 
 tribution of the Concrete World by Trigrade Scales, to be a 
 Tri-furcation. This Seeming or Obvious Presentation brings 
 us into relations with the Orderly Evolution of Cardinal Nu- 
 meration, as the Canon of Ceitioism on all our Distributions, 
 as previously intimated (t 478). This Law of Successive 
 Increasing Complexity in the Branchings of Higher and 
 Higher, or Finer and Finer, Scales of Distribution is illustrated 
 in the following Table : 
 
 5. Pivoted-Equated Distribution, etc. 
 
 4. Equated Distribution, by Distinctification of the Bi-furcated Third Term. 
 
 3. Concrete Distribution, by Trigrade Scales, of the Real World. 
 
 2. Abstract Distribution of Law into First Abstract Principles. 
 
 1. Undifferentiated Unity of Being. 
 
CH. V.] TPwA^SCE^DEXTAL gymnastic. 451 
 
 643. But notwithstanding the appearance, and the practical 
 advantage of the recognition of these Successive Varieties in 
 the Law of Evolution, yet in the Absolute Analysis of Sciento- 
 Philosophy, they are all reducible to one and the same Model. 
 The Abstract Distribution (No. 2) is primarily Twofold, but 
 secondarily Threefold (with the incidental addition of all the 
 more numerous Styles) ; the Concrete Distribution (No. 3) is, 
 on the contrary, primarily Threefold, but secondarily Two- 
 fold, (the Order of Predominance reversed hereby, with simi- 
 lar incidental Additions, etc.). To illustrate : Take the Un- 
 differentiated Unity of Being as Unismus ; its Division into 
 Something and Nothing, or the Something-and-Nothing-Stand- 
 ing-against-each-other, is then, Conjointly or Collectively, 
 the Duismus ; and, finally, the Compound Unity of the Unis- 
 mus and the Duismus is the Trinismus. This is the Concrete 
 Aspect of the Subject, (No. 3), and the Distribution is Three- 
 fold, reducible to a Twofold One, however, by casting the 
 Primitive and the Ultimate Unity together as against the Dual 
 Middle Stage, as the Two Concretes are contrasted with the 
 Abstract (t. 248). 
 
 644. Abstract now the Something and the Nothing, and 
 consider them separately, applying the same Principles. 
 These are the Abstractismus. Here the Something and the 
 Nothing in their Separateness and Difference are a Duismus as 
 before ; and within the Interior Character of the Two, the 
 Something is Unismal, and the Nothing, (Excluded, Sepa- 
 rated), is Duismal, this being apparently the whole of this 
 Abstract Distribution (No. 2). But on a closer inspection the 
 matter stands thus : Something and Nothing, in their differ- 
 ence, but Conjointly or Collectively, are Duismus ; but Some- 
 thing — Nothing ; and Equality is itself Unity of an Ideal 
 or Logical Kind. This Logical Unity, their recondite charac- 
 ter of Sameness underlying their difference, is Unismus ; and 
 finally, this Duismus and this Unismus conjointly are the 
 Trinismus, — and all of this without ascending out of the Pure 
 
452 RESTATEMENT OF DISCRIMINATIONS. [Ch. V. 
 
 Abstract. This Series so repeats inversely, but identically, 
 the former Concrete Series, (No. 3), quoderai demonstrandum. 
 It would require too much nicety of discrimination to trace 
 the still greater Complexities of the Higher lumbers. This 
 is the Domain of Intellectual and Transcendental Gymnastic, 
 and it will suffice here simply to open the door for an instant, 
 and cast a glance at the performances. 
 
 64:5. We have thus passed hurriedly, and in a preliminary 
 sense only, over the Form- Analogues of Echosophy ; those 
 of the Philosophical Domain, more interesting if possible, 
 while yet more minute and closely analytical, must be for the 
 present entirely omitted, on the sole ground of necessary 
 abridgment. They will appear, in part, in treating of the 
 Morphology of the Vegetable and Animal Kingdoms, in sub- 
 sequent works embracing those subjects. In part, they must 
 await a more minute exposition elsewhere. 
 
 646. The attentive reader will discover, in what follows in 
 this Chapter, a return in part to Matters relating more to 
 Number than to Form, and some repetition — not in the same 
 terms indeed — of Principles already stated in this or the pre- 
 ceding Chapters. This is due in part to the intrinsic impor- 
 tance of the Subjects, but more to the new Force the Principles 
 will acquire by collating them directly with each other, and 
 with new and varied applications, for which the Mind of the 
 investigator was not, at the previous mention, so well pre- 
 pared. 
 
 647. Something and Nothing have been spoken of, in what 
 precedes, as Hemispheres of the Total Sphere of Thought. 
 This is, by remote Analogy, symbolically justified. The actual 
 and immediate Analogue of the Metaphysical Something, as an 
 Element of Being, is, however, T7ie Tiling, whatsoever it be ; 
 and typically, or in a leading sense, a Planet or any Celestial 
 Orb, as a Grand Tiling, or more especially still, The Earth 
 which we inhabit. 
 
 648. Tlie corresponding Analogue of the Nothing -Element 
 
On. V.] THE CONSISTENCY OF BEING. 453 
 
 is then the Blank Space in which the Planet floats, and by 
 which it is penetrated and surrounded. 
 
 649. The Concreteness, in this view, is the Indiscriminate 
 Aggregation of the Material Substance infilling the Space and 
 of the Space infilled by it ; furnishing the total Presence or 
 Prospect exhibited. The Abstract is then these Elements, 
 Factors, or Constituents, in their partial Apartness, as we 
 strive instinctually and then reflectively to separate them in 
 our minds from each other. 
 
 650. The Consistency of Real Being is, in fine, the Higher 
 Compound Unity in which we partially accept the Concrete 
 blending of Elements, and partially strive to abstract them, 
 that is, to place and retain them in their separate entity ; — 
 these two drifts of mental tendency again co-operating and 
 interblending with each other. Thus step by step the Com- 
 plications of Being arise out of Simpler or more Primitive Ele- 
 ments. 
 
 651. The Consistency of Being is then the Analogue of the 
 Total Domain of Number, based on Zero, (0), and ascending 
 from the basic Unit above Zero up to Infinity, or the Infinitely 
 Numerous ; a Scale of Ascension which we instinctually divide 
 into High and Low Numbers. 
 
 652. All Matter involves a Something-Element — the true 
 Substance, or Material, or Stuff, and a Nothing-Element — the 
 Interstices of Space — whence it derives its Porousness and 
 Compressibility. The Something-Element repeats the Atoms, 
 or Objects, or Planets, in Space, the Earthy Body. The 
 Nothing-Element repeats Space generically, the Air as the 
 cognate finer Substance of Space, and the Breath as the Air 
 drawn into and expelled from the Body. The Analogue of 
 this intimate Combination of the Something- and the Nothing- 
 Elements, is, in the Domain of Number, the interspersion of 
 Zeros in all Numeration along with Units or Significant Num- 
 bers, which then derive their Spirit, or Relative Values, from 
 these interspersed Zeros which correspond with the Pores of 
 
454 USES OF ZKRO. [Cn V. 
 
 Matter, (the Inter-Atomic Spaces), or the Air-Cells of the 
 Longs c. l, 2. 
 
 653. This functional use of the many Zeros corresponds 
 with Spaces^ and not with Tlie Uuircrsal Space which sur- 
 rounds and contains all Materials, or upholds them as a 
 Ground. The Analogue of this last is the Single Zero (0) 
 below tlie Total Series of Numeration, and equal to all the 
 Positive Numbers above it, denoted by 1 = all. This Zero, 
 (0), the Analogue of UaiDersal Space, has been described 
 above as occurring in two forms, (t. 647), once as a Hemi- 
 
 Commentary, t. 052. 1. There was no efficient Mathematical Notation 
 prior to the Arabic, which consists of the nine cliirits and the zero. The excel- 
 lence of this system mainly depends upon the addition of the zero. 
 
 2. It has perhaps never been distinctly observed that there are in fact two 
 wholly different Styles or Orders of the Series of Digital Numbers, — if we so 
 name the first ten Numbers of the Cardinal Series, — according as we begin 
 with Zero or with Unity ; tlius : 
 
 0123456789 .Vrt</j>J/t/sical or Logical Ordi-.r. 
 
 123456789 10 Scientic or Natural Order. 
 
 This is merely the Developed or Extended Seriation which is incipiently in- 
 dicated in the two Clefs 
 
 ; 1 PhilosojJt in/I. 
 
 1 ; 2 Krhosophical (t. 12). 
 
 There is an intricacy involved in the naming of the two Orders, as introduced 
 in this Commentary. Tlie Scientific Order has now become the Natural Order. 
 The Cause of the seeming Contradiction is too subtle for exposition at this 
 point. In this manifestation it is not, however, without its practical bear- 
 ing upon the Simplest Applications of Figures, as in the following illustra- 
 tion. An attempt has been made to arrange the books in one of the Boston 
 Public Libraries decimally, so that the number of a book in the printed Cata- 
 logue should correspond with its place in the Alcoves. The Alcoves are num- 
 bered 1, 2, 3. and upwards ; in each Alcove are ten ranges of shelves, num- 
 bered f.-om 1 to 10; — there are ten shelves in each range, and the books 
 arc placed in the order of their numbers on the shelf. Thus the book num- 
 1 1.2.3:16, is book No. 16, on shelf 3, in range 2, Alcove 1. All this 
 seems very well : but, from a non-recognition of the facts that a Decimal Aj> 
 l a ngement and a Decimal Notation are two different things, and that there 
 is more than one kind of decimal Arrangement, as there is also more than 
 f<nc kind of Dceimal Notation, the numbering and the position of the books 
 were not found uniformly to. correspond, to the no slight inconvenience of 
 
Cn. V.] 
 
 SPACE AND THISTG. 
 
 455 
 
 sphere and once as a Surrounding Matrix of Thing or Posi- 
 tive Being. These two Modes of Conception are represented, 
 translated into Analogous Forms, in the following Diagram : 
 
 Figure 1. 
 
 Diagram jN" o . 44. 
 Figure 2. 
 
 Figure 3. 
 
 654. Fig. 1 represents the Union, hemispherical!/, of the 
 Something and the Nothing, or Numerically, of the One = All 
 and the Zero, (0), in the Logical or Scientic Order, which pre- 
 vails, of course, in the Abstract Mathematical Domain. The 
 Nothing or the Zero is here below, and the Something or the 
 
 the librarians. Book No. 2.0.3 : 16 is found, not on the third shelf, in the 
 range in Alcove 2, but in the 10th range in Alcove 1. And so on for more 
 than one-tenth of the books in the library. Besides, for books No. 9.9 : 16, No. 
 1.0.9 : 16, and all numbers below 1.0.9, no alcove or shelf is provided. In carry- 
 ing out the proposed decimal arrangement, it was found convenient to number 
 the shelves in the ranges from to 9, but the ranges and alcoves were numbered 
 in series beginning with 1. It seems, therefore, that the principle requiring 
 the numbering of the alcoves, ranges, and shelves, by a decimal series beginning 
 with 0, and ending with 9, in order to correspond with the peculiar decimal 
 arrangement of the Arabic Notation, was not discovered or discerned. The 
 difficulty was seen, but its nature and cause not understood, and the proper 
 remedy not provided. The practical remedy for the Boston Library is, to 
 move all the ranges of shelves (or the numbers of the ranges and the books in 
 them) forward one place in the alcoves, so as to make the 10th range in Alcove 
 1, the first or range in Alcove 2 (or number the 10th range 9, and move for- 
 ward the books in it to range in Alcove 2). This, however, would leave the 
 first or range in Alcove 1, empty, to fill which and provide for the Numbers 
 below 1.1.0, a new Alcove and hooks to fill it should be provided. 
 
DIAGRAM EXPLAINED. [Cn. V. 
 
 (Infinite Positive) Unit above; as, logically, there must be 
 Space as a Negative Ground before there can be Thing or Real 
 Being as a t bnh nt of that ( lowktou nt or an Elevation or Ex i 
 enee, (Lat ex, out of, and stare, to stand), above that 
 Ground. Zero accordingly occurs in the Ordinary Scriation 
 of Number, before the Unit, and as a Basis or Ground,— the 
 Lowest of Logical Foundation. 
 
 653. Fig. 2 represents the same connection of ideas reversed. 
 They here stand in the Natural Order, which is illustrated in 
 Nature by the Material and Solid Earth,— the Footstool of 
 the Observer,— as the Something ; and the Dome of Sky and 
 Air above the Earth, as the Nothing (or Zero). These are the 
 Matter-and-Space- Analogues of the Visible World, as it lies 
 in prospect before and around me, when I stand as at a on 
 the Earth, and existing, as it were, between the Earth beneath 
 and the Open or Vacant Space above me ; and centrally, or 
 equally removed from the Horizon in every direction. The 
 Open Space above assumes then, by the Laws of Vision, the 
 Appearance of a Dome, or Superincumbent Hemisphere ; and 
 then again, by a Principle of Analogy which will frequently 
 occur, and which is accounted for in the next following para- 
 graph, the Earth-Element below assumes symbolically the 
 appearance in thought of a counterparting Hemisphere, as ex- 
 hibited in the Diagram. 
 
 656. The Principle here adverted to, in accordance with 
 which, whenever a symmetricoid side of any conception is 
 given, there is a tendency in the mind, and in Nature herself 
 even, to fill out the Correlative Side which is wanting, in some 
 mode of Corresponding Symmetry with the side which is given, 
 is what has boon previously formulized as Tendency to 
 Equation ft. 535\ 
 
 657. Of these figures 1 and 2, each represents a Uni-direc- 
 tional Order from below upwards, or inversely. This cor- 
 
 jpondfl with a Special or Seriated Numeration, as in the 
 Ordinary Numerical Series. 
 
Ch. V.] CARDINAL AKD ORDINAL — SPACE AND TIME. 457 
 
 608. Fig. 3 represents the Something-Element at the centre 
 as a Globe or Planet, or, for example, the Earth-ball entire, 
 and the Nothing- Element as the Universal Space surrounding 
 and embracing it. This Omni-directional (Lat. omnis, all, 
 and directio, direction) Order corresponds with the Gen- 
 eralized Groupial character of the Cardinal Numbers taken 
 in Mass, — any Given Group of Units Massed or Gathered, and 
 turning, as it were, around the single unit, — whichsoever one 
 is selected, — as the Pivot or Centre. The Surrounding Zero 
 or General Space is then the Matrix in which all other Units 
 are to be sought, lying more remotely outwards, as the other 
 Planets or Stars are found in the outlying Space from the Earth 
 or any given Planet. 
 
 659. The two Orders, Logical and Natural, also occur here, 
 but in a Generalized Sense, applying equally upon any radius 
 of the circle ; or, in a general way, upon all radii synchron- 
 ously. 
 
 660. We have hitherto been occupied chiefly with the Ana- 
 logues of the Cardinal Numbers only. These, as Groupial or 
 Collective in their Character, are Space-Wee, and at the same 
 time Static or Stationary, or, as it were, at rest. 
 
 661. The Ordinal Numbers, on the contrary, by virtue of 
 their Successimty, — One Unit succeeding another in an Order- 
 or Line-like Procedure by successive Points or Steps, — are 
 Serial in their character, and Time-like, that is to say, they 
 suggest the idea of, and have in them a natural analogy 
 with, Movement along a track or pathway, as Events occur 
 in the current of Time. 
 
 662. The Cardinal Numbers correspond therefore with the 
 Universe in Space, and as if arrested or solidified, in respect 
 to Movement or Change in Time ; and the Ordinal Numbers 
 correspond with the Universe of Events or Occurrences in 
 Time, and with Protension, (forthstretching), as contrasted 
 with Extension in Space (t. 220). 
 
 663. These are Fundamental and Important Descriptions of 
 37 
 
4S8 REST AND MOVEMENT. [Cu. V. 
 
 Space and Time, which will be resumed at other points. They 
 occur lure only as related, by Analogy, to these two grand 
 fundamental Series of Numeration. 
 
 004. The Static Existence of Universal Being in fij 
 may be denominated The Solidarity of the Universe; and 
 the Mode Existence of Universal Being in Time may then 
 be distinguished as TJie Continuity of the Universe, and is 
 fluid, e iii-rental, or flux-like in conception (t. 26). 
 065. Rest or Station corresponds with Space ; 
 
 Motion, Movement, Change, or Eventuation cor- 
 responds with Time. 
 
 Being corresponds with Instantiality, or the Vivid 
 Instant ; the Point of Contact between Space and Time (t. 561). 
 
 666. Station and Motion in Space and Time collectively 
 make The Consistency of the Universe. 
 
 667. The Consistency of the Universe re-divides into 1. Ex- 
 istence, which is substantially Synonymous with Solidarity ; 
 and, 2. Movement, the Grandis Ordo Eventuum. In theolog- 
 ical language these are, 1. The Creation ; and, 2. The Order 
 of Providence (Tab. 9, t. 144). 
 
 60S. The Cardinal Numbers are again, therefore, repre- 
 sentative of the Creation, as it stands, hinging upon Divinity 
 as Unity, and hence upon Theology as the Science of this 
 the Central Focus or Fountain of Being. 
 
 660. The Ordinal Numbers are in like manner represent- 
 ative of the Order of Providence, or the Perpetual On-going 
 of Events, under the Divine Guidance and Direction. 
 
 670. We may now put a Planet moving through Space as the 
 Analogue of the Total Creation, or of Solidarity of Being, as 
 lias been done virtually in the last preceding Diagram (No. 44). 
 We may then attach to it, as a train or trail, the chain of 
 Globoid Positions which the Planet has successively filled 
 from moment to moment in Space, as the Analogue of its 
 Movement, and hence, of the order of Procedure of Providence, 
 or of Events in Time. The Diagram below exhibits the Com- 
 
Ch. v.] analogues of integeks a^d fractions. 459 
 
 pound Figure resulting from the combination of these two 
 Analogies : 
 
 Diagram No. 45. 
 
 %:-.: -,^%,; ,±f%^^%^ % 
 
 671. The Compound Figure so resulting, in the Diagram, 
 contains, as will he more fully shown elsewhere, Nature's 
 Primitive Sketch of the Typical Plan of the Human Figure, — 
 the bony frame, — the Skull and its Train of Vertebrae. The 
 Space- Analogue constitutes the Head, and the Time- Analogue, 
 the Trunk of the Figure. Technically, the Head is the Gar- 
 dinismus, and the Trunin the Ordinismus, of the Human 
 Organismus, and hence of the Entire Human Figure, which 
 is then the Analogue of the Universe in respect to its Total 
 Consistency in Time and in Space. 
 
 672. Let us, for the present, set aside the Continuity, or the 
 Ordinality of the Universe, — its manifestation in Time, — and 
 confine ourselves to the Consideration of its Solidarity, Car- 
 dinality, Consistency, or Existence in Space. 
 
 673. Objects conceived of as Integers or Wholes, of which 
 the Planetary Bodies are the best illustrations, have a relation 
 to Integers or the Integral Series of Numeration ; and Frag- 
 ments or Fractions of the Single Planet, as the Minerals of 
 the Earth-Globe, have a similar relation to the Fractional 
 Series of Numbers. 
 
 674. More rigorously and scientifically, it is the Sections of 
 the Heavens without, and of the Earth within, marked oif in 
 Quadratoids or Proximate Squares, by the Lines of Latitude 
 and Longitude, Celestial and Terrestrial, respectively, which 
 correspond with the Integers and the Fractions of Arithmetic. 
 
460 SOLIDAKITY AND FLUIDITY. [Cu. V. 
 
 This analogy is, however, too special and Scientoid to "be 
 elaborated at length at this point. 
 
 675. Coming down from the Heavens to the Earth, we next 
 encounter the Consistency of the Planet in the limited sense in 
 which that term has been, and may be, still, usually vmployvd. 
 Technically it is the Stato-Consistency of Being which is here 
 intended. It is this which Professor Henry, as previously 
 quoted, divides into the Solid, Fluid, Aeriform, and the 
 Etherial States or Conditions of Matter (t. 63). There should 
 be added at least another State, intermediate between Solid 
 and Fluid, which is the Slush or Slime or Soil of the Earthy 
 Mass, and which corresponds with what the Anatomists have 
 appropriately enough denominated the " Soft Solids'' of the 
 Human Body. 
 
 676. The terms Solidarity, (Solidity), and Fluidity have just 
 been employed above with reference to the Cardinality and 
 Ordinality of Being. They are here confined to a narrower 
 circle of meaning, in the same manner as the term Consistency 
 has just now been also restricted t. 675). 
 
 677. The Grand Solidity of Number is the Aggregate of 
 Values and Functions which are the Subject-matter or Mate- 
 rial of Mathematical Operations. 
 
 678. The Grand Fluidity of Number is that Confluence of 
 Numerical Quality which is, properly speaking, Numerical 
 Magnitude. It is that which is generalized and expressed 
 collectively by the three Signs H = (plus, minus, equa- 
 tion). The Analogies of this Distribution of Number with the 
 whole Science of Generalogy have been previously pointed 
 out, (t 337j, and also its relation to the Liquidity of Sound, 
 as In the Liquids M", 2T, and Kg (t. 570). 
 
 670. The Plus or Major Magnitude of Quantity is the 
 mounting of the Fluid Wave above the normal level of the 
 Great Deep. The Minus or Minor, Magnitude is the Sub- 
 sidence of the Wave beneath the level. Equation is the 
 Water Level (t 566 . 
 
Ch. V.] 
 
 CONSISTENCIES OF NUMBER. 
 
 461 
 
 680. The Constants and Fluents of Number, as special 
 Mathematical Designations, repeat, by subsequent Echo of 
 Analogy, these first Numerical Grand Analogues, Solidity and 
 Fluidity. 
 
 681. Logarithms are the Aeriform Consistency of Numera- 
 tion, the Extract or Spirit of the general Consistency of 
 Number. 
 
 682. The Spiritual Significance, or Meaning of Number — as 
 Unism in the place of Unit, etc. — is, finally, the Etherial Con- 
 sistency of the Numerical Domain. 
 
 683. The several preceding Distributions of Number, with 
 their Analogues in the General Distributions of the Universe 
 of Being, are resumed and collectively exhibited in the follow- 
 ing Table : 
 
 TABLE 42. 
 
 NUMERATORS, 
 
 Cardinoid. 
 
 DENOMINATORS, 
 
 Ordinoid. 
 
 FRACTIONS, 
 
 as Analogues of 
 Parts of Planets. 
 
 ORDINAL NOS. 
 Movement — Fluzional 
 Continuity. 
 
 Something, 1 = All ) CARDINAL NOS. 
 
 Nothing, ) Existence— Solidarity. 
 
 INTEGERS, 
 
 as Analogues of 
 Planets as Totals. 
 
 " Sp. of Nos. Etherial. 
 
 Logarithms Aeriform. 
 
 + — = Fluid. 
 
 Values Solid. 
 
 684. We may now again narrow the range of Observation, 
 and confine our attention to the Analogy of Solid Bodies with 
 Numeration. In the Solid Object, Typical of all Object or 
 Thing, we have, 1. Substance ; and, 2. Form, as the Grand 
 Factors of the Unit or Thing. 
 
 685. Substance is theoretically composed of Atoms. Atoms 
 repeat or are the Analogues of Geometrical Points, and 
 
ST7B8TAN4 D FOBM OF OTOHBER. [Cn. V. 
 
 / 
 
 Points repeal or are the Analogues of the Con- 
 
 stitvA nt Units of Number, c. l. 
 
 686. The Substance of Number is then the Congeries of 
 these Units, Abstraction being made, so far as possible, of 
 the Connections, or Lines of Relation in Thought, {the Form 
 Elvmt nt\ between the Indiridual Units (t 503). 
 
 687. Form, as Abstract Element, in the Constituency of 
 Number, consists then of the Abstract Lines of Thought 
 which we interpose between the Units, and by the aid of which 
 we constitute the Separate Units into Sums. One and another 
 One, for example, do not constitute the Sum which we call 
 Two, until we have interposed, in Thought, a line of connec- 
 tion between the individual Units (t. 503). 
 
 688. This abstract consideration of the Subject is very 
 attenuated and abstruse, but very important. It will be 
 resumed elsewhere, and not now further insisted upon. 
 
 689. Substance and Form, when united in the Concrete Ob- 
 ject, are again partially separated as they are manifested by 
 different classes of Objects, in some of which the Element of 
 Substance preponderates, and in others of which the Element 
 of Form is most ostensible. 
 
 690. We have first a class of Objects which go back to, and 
 repeat by correspondence, Substance abstracted so far as may 
 be from Form ; and then another class which are Types of 
 Form. The former are usually denominated Substances, and 
 the latter Tilings. 
 
 Com men tart/, t. GST*. It may be understood from this what Swedenborg 
 means when he affirms without explanation that Number is "Natural" and 
 corresponds with Quality (A. 11. 10). Number, Nature, Quality, and Substance 
 coincide, as contrasted with Meamrc, Science, Quantity, and Form (a. 28, c. 32, 
 t. 136 ; a. 55, t. 204). Swedenborg also says elsewhere that " the same Number 
 which signifies what is full and sufficient," — round, globose, groupial, — "when 
 it is predicated concerning Quantity," — static extension, — "signifies Duration 
 when predicated concerning Time" (A. E. 548). There is here apparently a 
 dim perception of the relation of the Cardinal Numbers to Space, and of the 
 Ordinal Numbers to Time (t. 300). 
 
Ch. v.] pluealizable ; non-pluealizable. 463 
 
 691. For example, tlie Earth, Air, Fire, and Water of tlio 
 Ancients are Substances ; that is to say, they are mere Masses 
 of Material or Stuff, wholly indefinite in respect to Form. It 
 is the same with the Substances of which our bodies are com- 
 posed, without the necessity of going so low as the Chemical 
 Elements ; the Fat, the Sugar, the Starch, etc. The Substan- 
 tives which name these Form-less Substances, are grammati- 
 cally non-pluralizable, because they do not exist as things 
 capable of being numbered. (Number is itself the incipiency 
 of Form, still nevertheless, allied with Substance.) If we some- 
 times say Sugars and Starches, the plural form is used in an 
 exceptional way, to denote Kinds of Substances, or, at most, 
 different parcels of the same substance, and not as naming 
 different individuals, as when we say Houses or Horses. These 
 Non-pluralizable Substantives may be denominated Substan- 
 cive Substantives. 
 
 692. Pluralizable Substantives denote Objects in which the 
 Element of Form is at least distinctly cognizable. But here 
 we meet in a Subdivision what is characterized above as a 
 Partial Separation of Substance and Form, in the different 
 classes of these Objects. The difference just stated above 
 finds its Numerical Analogue in the Common Apprehension 
 of Number as a mere Aggregation of Units, for the Sub- 
 stancive Aspect, or fo% Substances ; and in Numbers ana- 
 lyzed as to the Formative Lines of Thought which constitute 
 them into Sums — a new universological Process— -for Things 
 (Pluralizable Nouns). These are Morphic Substantives. 
 
 693. In the Subdivision of Things, now under considera- 
 tion, it is thick, heavy, globose, or club-like Objects which 
 represent Substance in Preponderance, in the Domain of the 
 Concrete. These have their Numerical Analogue in Applied 
 Numbers. It is, on the other hand, thin, light, expanded, or 
 gossamer -like Objects which represent Form in Preponder- 
 ance, or else those which are scrawny or liniar, as the Skeleton, 
 which is the form-giving framework of the Body. But even 
 
464 ODD, i:vi:\, and OOMPOT '\i> skim i;s. [Cn.V. 
 
 here, a person who has bul Little flesh is designated as thin. 
 These objects have as their Analogue Pure, Unapplied, or 
 Matin matical Numbers, 
 0D4. These two varieties of Objects correspond with, or 
 
 repeat, also, what the Metaphysicians mean by Empirical, 
 and Pwre Object, respectively. The Substantives which name 
 them may be called Substantial or Heavy Substantives, and 
 Morphous or Light Substantives, respectively. 
 
 5. It is with Uuapplied or Pure Numbers, and their Ana- 
 logues that we have mainly to do ; for it is among Light or 
 Trivial Objects that we find the instruments of measurement, 
 and the types or miniatures of the Heavy or Cosmical Objects 
 of the Universe ; precisely as it is with Unapplied or Pure Nu- 
 meration that we treat scientifically of the Problems which 
 concern the Concrete World of their ultimate applica- 
 tions. 
 
 696. We come, finally, to the most important of all Nu- 
 merical Discriminations, if w r e except Unism, Duism, and 
 Trinism. This is that difference which furnishes, 1. The Series 
 of Odd Numbers ; 2. The Series of Even Numbers ; and, 3. 
 The Compound Series of Odd-and-Even-Numbers, alternating 
 and interblending with each other in a Balanced Vibration of 
 mutual relationship. This discrimination is exhibited in its 
 greatest fullness within the Cardinal Series of Numbers. The 
 Morphic Analogues of these Numerical Series will appear in 
 the next Chapter (Dia. No. 57, t. 843). 
 
 697. The Odd Number Series corresponds with the Number 
 One, (1), the Head of that Series, and with Unism, or the Spirit 
 of One. It is therefore Unismal. 
 
 698. The Even Number Series corresponds with the Number 
 Two, (2), the Head of that Series, and with Duism, or the 
 Spirit of Two. It is therefore Duismal. 
 
 699. The Compound, Odd-and-Even Series corresponds 
 with the Number Three, (3), the Head of that Series, and with 
 Trinism, or the Spirit of Three. It is therefore Trinismal. 
 
CH. v.] singulism and PLUEALISM — DUALISM. 465 
 
 700. These Three Series in their primitive Synstatism, that 
 is to say, as undistinguished in the Mind into different Series— 
 a Unismal Stage of Conception ; then in their Analysis as 
 three different Serial Aspects — a Buismal Stage of the Con- 
 ception ; and finally as recombined into a Synthesis— a Treis- 
 rnal Stage of the Conception, — all of these Aspects conjoined 
 in a Uni-variant Compound Unity correspond with One, (1), 
 Two, (2), and Three, (3), as the Joint-and- Several Head of the 
 entire Numerical Series, in its jointness and in its severalty, 
 respectively. This Uni-variant Head of Number in the Bal- 
 anced Vibration of its Wholeness and its Parts is then the 
 Analogue of Tri-unism, the Ultimate Composity of the three 
 Constituent Principles, Unism, Duism, and Treism. 
 
 701. Pluralizable Objects are, as we have seen, the General 
 Analogue of Things, as distinguished from mere Substances. 
 These divide into Singleness and Plurality, expressed gram- 
 matically as the Singular and Plural Numbers of Nouns, 
 respectively. Singleness corresponds with the Number One, 
 and Plurality with the Number Two, as the Head of all Plural 
 Number. Singulism and Pluralism are thus the primitive and 
 crude Aspects of Unism and Duism. 
 
 702. But the Number Two reappears immediately in its own 
 right, not now merely as the Head and Representative of the 
 immense family of Plural Number. In this new and specific 
 sense it corresponds with the Dual Number of the Gram- 
 marians, which is also confined specifically to the Num- 
 ber Two, as contrasted with the larger aspect of General 
 Plurality. 
 
 703« The Analogue of the Dual Number in the constitution 
 of the Universe at Large is that class of objects or things 
 which go in couples or pairs — Things which are symmetrically 
 adjusted to each other, as Hemispheres, for example, when 
 each has an individual entirety of its own. Such objects are 
 Even, or Equated, one with the other, or correlative and ten- 
 den tially correspondential with each other. Objects not so 
 
MAM. FEMALE — FcETUS AND MOTHER. [Cn. V. 
 
 arranged are Odd^ and not Even. It is in accordance with 
 this difference that we speak of Single Men and Women, as 
 contrasted with those who are married, that is to say, paired 
 Of eVened; and of Singular Individuals, otherwise called 
 Odd) Original and Eccentric. One, the Primitive Odd Num- 
 ber, is Original) as the Beginning of Number, and it is 
 lentric, as being one-sided, or away from the Balancing 
 Pivot or Centre which intervenes between the individuals em- 
 braced in a Pair. 
 
 704. From Dual Number, pre-eminently Even or Paired, 
 we pass readily over to the conception of Grammatical Gen- 
 der, which in respect to the Universe is Sex. This results 
 from the fact that of the two Units or Individuals, coupled 
 in the Duad, cue is Originative, Generative, and Projective ; 
 and the remaining one, Receptive, Conceptive, and Reproduce 
 live,— the one brought first into view, the other subsequently. 
 
 705. The Male Principle reappears in connection with the 
 Female Principle, in one Single Human Body, and that the 
 Female. The Male Principle is herein represented by the 
 impregnated Foetus. The Foetal or Embryonic Life (Ante- 
 Natal) then becomes Original or Generative, with respect to 
 the career of the individual, through the successive stages of 
 his earth-life ; that is to say, the Embryonic Life, prior to the 
 event which we call birth, repeats the backlying paternity or 
 ancestry of the Man, as the Source or Origin whence he is 
 derived. The Principles of Creation are, in similar manner, 
 the Origins of Universal Being. They impregnate the Foetus 
 of Matter in the Womb of Space and Time, and are thus trans- 
 ferred to the developing germ of Creation. Embryonic Life 
 thus becomes the Analogue of the Prima Capita, First Heads 
 or Principles of Being, as the man, subsequent to birth— 
 the Train of Events constituting what we ordinarily m< 
 by Life,— is then Consequential upon the events of that prior 
 life within the Precincts of the World of Causes. The Ante- 
 natal and the Post-Natal Life stand thus related to each other 
 
Ch. V.J NUMEKICAL SEKIE8. 467 
 
 in Time, as Cause and Sequence. Sex thus passes over into 
 Generation, or the Successive Generations of Men in the His- 
 torical Career, passing down along the Current of Time. 
 
 706. Generation has also its Numerical Analogues. The 
 Primitive Unit broken in two, furnishes, as we have seen, the 
 Male and the Female Unit. By the Copulation of these two, 
 another unit is generated, and so on to Infinity. More largely, 
 the three Numbers, One, Two, and Three, are the Principiis- 
 mus or Domain of Principles, being as we have seen, the 
 Head Numbers of the Numerical Series. The Series itself, as 
 following from this Head, then repeats the Successions of 
 Generations in Time. But we have now inverted the order, 
 by assuming this larger view, and it is the Head of the Human 
 Being as the Domain of Higher and Reflective Principles, 
 Scientific, instead of Natural, which is now represented by 
 these Head-Numbers ; and not any longer the Foetus, which 
 is the Head of the Individual, in the Natural or Historical 
 Order only. It is the Head itself which is the Head of .the 
 Individual, in the Logical Order. We have here an instance 
 of what is meant by Tebminal ComrEissio^ ioto Opposites. 
 But the subject is becoming too detailed and abstruse for our 
 present Elementary purposes. 
 
 707. By considering the Cardinal Numbers as a Series, we 
 bring them into a nearer relationship with the Ordinal Num- 
 bers. This is only because any arrangement of Entities or 
 Ideas, when Seriated, resembles or repeats the Specific Ordi- 
 nality of the proper Ordinal Numbers. It is thus that any 
 Track or Procedure through Space, as along the surface of the 
 earth, for example, repeats, and corresponds to, the Track of 
 Universal Procedure or Eventuation down the current of Time. 
 Hence we apply the term Series to the Cardinal Numbers 
 almost as appropriately and readily as to the Ordinals. The 
 Cardinal Numbers are in strictness, however, a Series of 
 Groups, a Group being put here, in each instance after Unity, 
 in the place of the Single Unit of the Ordinal Series (t. 155, 156). 
 
468 IASUHED AND FBEE BEBIES. [Cii. V. 
 
 708. A Series of X umbers may be, in the next place, either 
 
 a M 'sural Series, corresponding then with our Measuring 
 Rods or Roles, or other instruments of measurement and 
 exact iiieation, or it may be a Free and Unlimited Series, as the 
 Number of the Sands on the Shore. Fourier was the discoverer 
 of t Lis difference in the land of numerical series, in respect 
 to its bearings analogically upon the Distributions of Nature 
 throughout the Universe of Being. The lower ranges of 
 Being are, as he points out, distributed in accordance with the 
 Free Series of Xumber — a mere unlimited plurality. All the 
 higher and choice Departments of Being are, as he affirms, 
 distributed in accordance with the Measured Series, — Three, 
 Seven, and Twelve, predominantly. These he calls the Pivotal 
 X umbers, and points out that they are also the Sacred Num- 
 bers of the Theologians. He compares Nature's Distributions, 
 in Free Series, to Prose Writing, and her Distributions in 
 Measured Series to Poetry. This is the meaning of his mys- 
 tical but significant formula, "The Series distributes the 
 Harmonies." 
 
 709. If a Series be limited or measured, it may chance to 
 cross another Series, and by the Copulation of those two, there 
 may then be generated a new Series of another order. 
 
 710. I have thus endeavored to exhibit the Analogy, within 
 the Domain of Xumber, of Generation and Geneological Seria- 
 tion or Descent. This effort, however, may be far more satis- 
 factorily accomplished, after the aids which will be obtained 
 in the next Chapter from the analogical exposition of Form. 
 
 711. A slight review of what has been accomplished in this 
 Chapter, with the Analogues of Xumber and Form, and a few 
 new considerations upon the Subject, will conclude the present 
 Chapter, and also what is essential to be said, in this prelimi- 
 nary way, upon this abstruse Subject. 
 
 712. I return to the consideration of the Something and the 
 Nothing, or, numerically considered, to the whole field of Posi- 
 tive Xaiabers, the Analogue of Substance or Matter, contrasted 
 
Cn.V.] FOPv^I-SY^BOLS OF SOMETHING AND NOTHING. 463 
 
 with the Universal Zero, the Analogue of Space. The very 
 fact that these are coupled or paired as Two, or as Hemi- 
 spheres, involves the counterparting idea of their Wholeness 
 or Spherical Unity in another sense. 
 
 713. We have therefore Unism, or the Spirit of One, repre- 
 sented in the aspect of Wholeness or Sphericity of idea, that 
 absolute Unity in which the Something and the Nothing are 
 synstatic or concrete, or undiscriminated ; and Duism, or the 
 Spirit of Two, represented in the abstract Something and 
 Nothing, the Factors rendered, by Analysis, from that common 
 ground. The Trinism into which we may usually regard the 
 Treism as absorbed is then the Composite Idea, the Hinging 
 and ^Mechanization of the whole Combination. 
 
 714. It is in this joint Domain of Something and Nothing, 
 and then of the limit between them, that Kant finds the three 
 aspects of the Category of Quality. These are, according to 
 him, 1. Negation (Nothing) ; 2. Reality (Something) ; 3. 
 Limitation, or the Ideal Line of Demarcation between -the 
 Something and the Nothing. Hegel pushed this Analysis still 
 farther, and found, as he supposed, that the Something and 
 the Nothing, the Positive and Negative Factors of Existence, 
 have no other virtual being than that which is given them by 
 the Limit itself — so that, according to Mm, Limitation is the 
 "Whole of Existence (t. Ill, 114, 115). 
 
 715. In any point of view, the Something and the Nothing 
 are a joint, common, ground of indiscrimination, until they 
 are made into Two Opposite Ideal Entities or Aspects, by the 
 interposition of an ideal line of difference between them. 
 
 716. To illustrate : — If we throw an inclosing line around 
 a portion of Space, A, Figure 1 in the Diagram below, we have 
 immediately before us three Aspects of the subject to be dis- 
 criminated. There is, 1. The Space Excluded at B, which wc 
 may call Negative, or cut off— enclosing it vaguely by an 
 outer line — (comp. Lat. neco, to cut off, and nego, to deny). 
 2. Space Included, which we may call Positive Space, (A), and 
 
470 
 
 ITIVi: AND NEGATIVE SIDES. 
 
 [Cii. V. 
 
 which, as it has usually a Plenum of Matter, is here shaded to 
 indicate ite denser or weightier character; and, 3. The Line 
 w Limit or Limitation ^C) between the Included and Excluded 
 Space, the Analogues of Something and Nothing, without the 
 
 intervention of which line, these two portions of Space would 
 fall hack into one indiscriminate whole. The two Spaces, 
 Positive and Negative, may still therefore be held in idea, 
 when abstracted from, and contrasted with, the Limit that 
 separates them. Figures 2 and 3 of the Diagram are modified 
 presentations of the same ideas, the curvature of the enclosure 
 being successively straightened, more and more, until the 
 Positive and Negative Portions of Space are equated as 
 Hemispheres or Opposite Side-Halves in contrasted apposi- 
 tion with each other. 
 
 Figure 1. 
 
 Diagram No. <4r 6 . 
 
 Figure 2. 
 
 Figure 3. 
 
 717. Neither Kant nor Hegel connected their abstruse meta- 
 physical discriminations with the elements of Number or 
 i-m, as I am now doing; nor with any thing else distinctly 
 existent in the Echosophic or Positive Domain. They had 
 therefore no Caxon of Criticism upon tlieir oicn thinking, 
 no guide to the further development of their primary distinc- 
 tions into the outer world of actuality, either of Thought or of 
 Being, and consequently their speculations, although of the 
 
Ch. v.] antithesis of function and form. 471 
 
 utmost importance, as helps to higher discovery, were not 
 immediately fruitful of any great Scientific results. 
 
 718. It is in the closer Analysis of the Line or Limit between 
 the Something and the Nothing, symbolized by two portions 
 of Space, that we shall discover the origin, in the nature of 
 things, for the Primitive Classification of Numbers into Series, 
 as Cardinal and Ordinal, Integral and Fractional, etc. 
 
 719. Observe, in the first instance, that Character and Func- 
 tion are the Opposites of each other. The Line or Cut be- 
 tween the opposite portions of Space is in character, One — 
 that is to say, it is, in its primary aspect, at least, One Line 
 only. But its office or function is to make the otherwise com- 
 mon or unbroken Unity of Space into Two, — that is to say, 
 into two Portions of Space, then lying at the opposite sides of 
 the Line. Suppose, instead of the Line, a knife-blade which 
 is a One Thing. This is character, by which is meant that 
 which the Thing is, in respect to its form and entity. But its 
 office or function is to divide or to make into two. This oppo- 
 siteness of Character and Function, will be technically ex- 
 pressed by the Formula : 
 
 Antithetical Reflection of Character (or Form) and 
 
 Function. 
 
 720. It is by the same principle that the two portions of 
 Space which are, in their abstracted state or character, Two, 
 have for their function to enclose the line between them by 
 applying to the two sides of it, and, as it were, pressing upon 
 them as lips upon a tongue, and so tending functionally to 
 condensation, which is Unity. 
 
 721. The two Abstract Sides or Lips of Space, as Positive 
 and Negative,— the Positive Side representing Matter infilling 
 a Space, — and the Negative Side representing a vacant or 
 pure Space, are conjointly the Analogues of the two Sides of 
 the Human Body, which are Positive and Negative respect- 
 ively. Between them is the Median Line, at which the two 
 Halves of the Body conjoin. The two Abstract Sides, namely 
 
473 MASCULI8M AND FEMINISM. [Cn. V. 
 
 the two portions of Space, or the two Sides of the Body, with- 
 drawing, by the force and drift of the Abstraction, from the 
 Median Line, leave that line itself Negative, Vacant, or Cleft 
 
 and Tube-like, and furnish the Typical Form, in this funda- 
 m ntal relation, of the Female Body. 
 
 722. The Line, on the contrary, as a Positive Entity, is pro- 
 trudent, insertive, and invasive, and is the suggestive Ana- 
 logue of the Male Organization overlaying and penetrating the 
 underlying Ground of Being. 
 
 723. Both the Male and the Female Organismi have in 
 them both the Principles, Unism and Duism, but in a different 
 order and proportion. Both end also upon a Trinism or Com- 
 pleteness, each in its especial Type of Perfection, as manifested 
 in Function. 
 
 724. Feminism is first Unismal in Absolute Origin or Charac- 
 ter, as when the Positive and the Negative Space are, by the 
 want as yet of any line of discrimination between them, equal 
 to One, (1), and this One equal in turn to Zero. Feminism is, 
 secondly, Duismal, as represented in the abstracted Halves of 
 Space, Positive and Negative, respectively. It is finally and 
 functionally Trinismal, as reconverging and clasping upon the 
 
 dian Line, and so tending to a Compound and Ultimate 
 Unity. 
 
 725. Masculism is, in origin, Duismal, as two sides of a 
 blade, or two opposite aspects, concur in its production. 
 It is then Unismal in resultant character as a One blade. It 
 is again Duismal in Function as penetrative and separative 
 of the edges or lips of the Space or Matter which it divides. 
 Its Treism is its responsive Swell and Unity with the com- 
 pressive resurgence towards Unity of the correlative Feminism, 
 and their Trinism is the totality of the conjunction of the Two 
 Contending Types of Existence. 
 
 720. The Scientific Formula numerically representative of 
 Feminism as the Substancive Ground of Being is 
 
 1 + 2=3. 
 
Cn. V.] TJNISM, DUISM, AND TKINISM, OF THE LINE. 473 
 
 727. The Scientific Formula numerically representative of 
 Mascnlism as the Limitative and Lawgiving Superincumbent 
 Department of Being is 
 
 2 -f 1 = 3 (t. 525). 
 
 728. Or, otherwise stated, TJnism as tlie Primary, Major, 
 and Dominant Principle, with the addition of Duism as the 
 /Secondary, Minor, and Sub-Dominant Principle, furnishes 
 the Feminine Type of Existence ; and 
 
 729. Duism as the Primary \ Major, and Dominant Prin- 
 ciple, with the addition of TJnism as the Secondary, Minor, 
 and Bub-Dominant Principle, furnishes the Masculine Type 
 of Existence. 
 
 730. These abstruse discriminations are important, and will 
 be made obvious by illustrations when Universology comes to 
 deal with the distribution of the Elements of Mind. c. 1. 
 
 731. As the Positive Space A, and the Negative Space B 
 (Dia. 46, Fig. 3) press upon the two sides of the Line C, the Line 
 is a Divisor between them — Unismal in character, but Duismal 
 in Function — Masculoid — a One Thing making Two of ichat 
 would be otherwise One. In this mere counteracting pressure 
 there is the idea of Balance, but none of Movement. 
 
 732. So, the Inserted Line which separates is met and 
 bounded by the two Edges or Lips which are separated ; and 
 these in turn illustrate merely the Duismal aspect of what was 
 originally the One Line separating the two Spaces. Conjointly, 
 the former and the latter case are the Trinism of the Line. 
 
 733. Consequently, as the line is neither Unismal nor Duis- 
 mal exclusively, but as, on the contrary, these two opposing 
 characters co-exist in its constitution, it results that they are 
 
 Commentary , t. 730. 1. More strictly speaking, Feminism is prepon- 
 derantly 1 ; with the Sub-dominance of positive numeration, 1 ; 2 ; and Mas- 
 culism is Positive Numeration, 1 | 2, etc., with a Sub-dominance of 1 ; 0- These 
 are abstrusities which it is not essential for the beginner to master, but which, 
 to avoid the criticism of those who may have become more expert in Universo- 
 logical discriminations, are inserted and noticed merely. 
 
 38 
 
474 'X AND MOTION OF THE [Cll. V. 
 
 related hingi wise to each other, as Counterparts or joint Fao- 
 tors in the total composition of the Line or Limit ; and that 
 they furnish, by thus hinging upon eaoh other, a third aspect 
 more complex than its two Factors, the Trinismal Aspect, 
 namely, llingism or Cardinism (Lat. cardo, a hinge). All of 
 this complexity is repeated upon the Positive Line singly, and 
 more minutely, as the two Sides of the Body and the Median 
 Line are repeated in the Corpora Cavernosa of the male mem- 
 and the urethra between them. 
 
 734. All of these aspects of the Line as Limit are predomi- 
 nantly Static, or independent of the idea of Movement, or of 
 any order of proceeding in Time. They fill a Space, but with- 
 out implying Action. In other words, the Line as Limit is 
 viewed sidewise or horizontally, across the line of vision, and 
 not lengthwise, or as perpendicular to the axis of vision. 
 Ilorizoiitality, Cardinality, and Limitation are thus primarily 
 and predominantly related to Space and Extension, and not 
 to Protension and Time. 
 
 735. Every line viewed sidewise or as a limit, has in it still 
 these three constituent aspects : TJnismal, as a one line ; 
 Duismal, as two lines — the edges or lips of the two spaces 
 which it separates ; — and Trinismal, as the hinging of the 
 TJnismal and the Duismal Aspects upon each other. It is 
 thus that the idea of Metaphysical Limitation, the highest of 
 the Categories of Quality, developes into the Basis of Cardinal 
 Numeration, the Spirit of the Head Numerals, One, Two, and 
 Three. It is here that we pass logically over, therefore, from 
 Quality to Quantity. 
 
 730. But if now r , instead of considering the Line sidewise, or 
 ;i i an interposed limit between two Spaces, we follow the Line 
 If lengthwise in our imagination, a new and different Series 
 of Phenomena develop themselves. The Line is then consti- 
 tuted of a succession of Points, and however minute a portion 
 take under consideration, so long as we leave to it the 
 linear character at all, the portion so selected will have, at the 
 
Ch. V.] LAW OF CAREEES. 475 
 
 least, three Prominent and Distinguishable Points ; namely, 
 a Beginning, a Middle, and an End ; and in passing from 
 one of them to another, and to the last, we are then consti- 
 tuting and pursuing an Order or Series ;— as if we were 
 proceeding onward in Time. It is this inherently necessary 
 Relation of Ideas which lies at the Basis of the Ordinal 
 Series of Numeration in the Mathematical Domain. This 
 Ordinal Series of Numeration furnishes again the Law of 
 Careers in the manifold distributions of Nature in the Uni- 
 verse at Large : First, Second, and Third, the Head Numbers 
 of the Ordinal Series repeat the idea, Beginning, Middle, and 
 End. c. 1-8. 
 737. The Posita-Negative Ground of Being — primarily One, 
 
 Commentary, t. 736. 1. These three terms of every progression or career 
 are, when idealized, the Ground, Means, and End of the Metaphysicians (1), or 
 in a different order, the End, Cause, and Effect of Swedenborg. These are the 
 First Heads, or Prima Capita, of the practical aspect of Speculative Philosophy, 
 and are a Seriated Instance merely of Unism, Duism, and Trinism, as the Cardi- 
 nal Principles of all speculation. Those relate to Time, as these relate to Space. 
 
 2. Several attempts at the Elaboration of Universal Law have got themselves 
 stranded upon the substitution of the Ordinal and Philosophoid point of view 
 for the more exact Cardinal and Scientoid basis. Each of these efforts has, 
 however, doubtless wrought out some valuable contribution to the general 
 result ; and to all true efforts of the kind must be conceded the portion of merit 
 which is their due. From correspondence and through the report of Prof. 
 Clancy, who has had some opportunity for personal explanations, I am dis- 
 posed to consider what I may denominate the Universological Efforts of Mr. 
 William H. Kimball, of Concord, New Hampshire, to be among the best of their 
 kind, while yet I think them falling precisely under the criticism above stated. 
 The " Germ;' " Growth," and " Fruit" of Mr. Kimball repeat the " Ground," 
 " Means," and " End" of the Metaphysicians, or, inversely, the " End," " Cause," 
 and " Effect" of Swedenborg. They are all Ordinal or Hotoid, while the true 
 Regulative Basis is Cardinal or Statoid. 
 
 3. All of these efforts, so far as I know them, incur also the fatal criticism 
 that they have not been connected, by positive discovery, with the evolution of 
 the Numerical Series, nor with that of Form. Hence they have had no definite 
 guide for their own evolution, no Canon of Criticism upon their own pro- 
 cedure ; and, of necessity, they run, therefore, into confusion after the few first 
 
 (1) Chalybaus Speculative Philosophy, p. 38. 
 
4?^ :ii;i:i-tic TBIO OF PEDTCIPLES. [CY 
 
 and that One correlated with Zero, is then overlaid and fru< 
 fled by Limitation, — inserted, as it were, between the two I 
 or hemispheres of that recipient matrix of Existence which is 
 the Type of the Feminine Principle of Being. It is Anal 
 also with Matter (in Space or with S] as the Ground or 
 
 underlying Element of Being in the Triad of Principles, Ele- 
 ments, or Factors, extracted farther back from Fourier (t 138 ). 
 The protensive impregnator, or radial insertion called Limit, 
 is then the supervening Male Principle called by him Mathe- 
 matics. These are Substance and Form, respectively, in the 
 large, metaphysical, sense of those terms. Substance is Femi- 
 noid, and Form Masculoid. The Embrace and Copulation 
 of these two is Existence, and the Spermatic Ejaculation, the 
 
 simple steps in the application of tlieir Principles, and become, at that point, 
 practically unavailable (c. 1, 2, t. 494). 
 
 4. Ordinalitv is the Middle Track or Highway of the On-going of Events, or 
 of Count. — representing successive Items or Events. Cardinality is the harmo- 
 nising or regulating Basis of Direction, to which the Order (or Ordinalitv) 
 relates, and upon which it rests as a Foundation. It is striking and interest!! 
 this opposite end of the long career of Mental Evolution contained in History, 
 to see how the mind of Confucius, or of Fo-Hi, his predecessor, attempted to 
 grapple at once with these deepest problems of Scicnto-Philosophy. The fol- 
 lowing extract will exhibit the profundity of Philosophic insight, on the one 
 hand, and the childish simplicity of that early age, on the other : 
 
 5. "Chuvg or Middle is the Great Foundation of all Things, and Ho (Har- 
 mony) is the All-Pervading Principle of the Universe. Extend Chung and Ho— 
 Middle" (Order) 4 - and Harmony — to the utmost, and Heaven and Earth will 
 be at rest, aud all things will be produced and nourished according to t 
 nature." 
 
 6. And a-jain: " X<A to incline to cither side is called Chung — Middle; and 
 
 is Yung. Chung is the path of universal Rectitude" — Strai 
 Hess, Order. "Yung is the JUid Law of the Universe " — Essential Law, I 
 dination. 
 
 7. Again : u When Knowledge is perfect, it rectifies the motives. Virtuous 
 inclinations lead to exemplary personal conduct. " 
 
 8. Let us now substitute our own technicalities, and put Ordinalitv in the 
 place of Chung, Cardinality in the place of Yung, and the composity and 
 justment of Ordinalitv with Cardinality in the place of Ho (Harmony); and 
 re v iewin g these extracts in this sense, the closeness of the thinking of the old 
 Chinese Sages will be made strikingly t r. c 1. 1. 234). 
 
Ch. v.] esoteric aecaxa of sex. 4/7 
 
 ghostly Essence of Limitation permeating and impregnating 
 Substance, is the Spirit of the Fourieristic Triad of Basic 
 Ideas. 
 
 738. Out of the further analysis of these Primordial Ele- 
 ments it is possible to trace the purely rational suggestions 
 and archetypes of all the sexual and procreative forms and 
 functions, and so to arrive at the understanding of their in- 
 most meaning. Such an exposition belongs, however, to the 
 Esoteric Arcana of Universology. It is a lifting of the veil of 
 Isis, which would be totally inappropriate here. 
 
 739. The allusion to the Principle of Sex will, in a general 
 sense, be resumed, at various points, in other parts of this 
 work. At this point it is introduced chiefly for the purpose 
 of founding the remark, That the discrimination made by the 
 Metaphysicians, Hegel especially, between Something and 
 Nothing, as the Two First Elements of Being, is a Distribu- 
 tion or Subdivision of the Feminoid Hemisphere of Being 
 only ; and that a prior and inclusive division of the Totality of 
 Being is that between this Feminine Hemisphere or passive 
 ground, which is Matter, Substance, and Nature, and the 
 supervening Limitation contributed from the Mind, the Coun- 
 ter and Masculoid Hemisphere, which is Mind, Form, and 
 Science. The former or Feminoid Hemisphere is also Abso- 
 lutoid, the latter or Masculoid Hemisphere is Relatoid. Every 
 Ground, or Fundamentum, has relation to The Absolute, 
 and every Line or Limit has relation to Relatiox ox The 
 Relative. 
 
 740. As the Feminoid or Lower and Supporting Hemisphere 
 of Being subdivides into Something and Nothing, so the Mas- 
 culoid or Superincumbent Hemisphere subdivides into Car- 
 dinism and Ordinism, the Limitative Infilling, or Content of 
 Space and Time, respectively, as shown above. 
 
 741. Of these two the Cardinismus is the Typical and Lead- 
 ing Domain. Within this Domain, the Unism and Duism 
 furnished by One, (1), and Two, (2) 3 the Head Numbers of 
 
-ITS AND FEMALE HEMISPHERES. [Ctt V. 
 
 the Domain, take the representative position in the Superior 
 
 and Ascending Order i)\' Limitation, which in the Lower Order 
 oi' Substance is held by the factors One (J), and Zero (0). as 
 sliown below. 
 
 TABLE 43. 
 
 1. Feminoid IIemi*p?iere 2. Mascttloid 1I< m Sphere 
 
 >•/ B( ii,g. of Being. 
 
 Something (1). Unism (1). 
 
 Nothing (0). Duism (2). 
 
 742. Philosophy has heretofore functionated in the region 
 of the distinction "between the Something and the Nothing. 
 It is these two Elements or Aspects of Being which give origin 
 in Nature to the Two Principles, called Positive and Negative. 
 These Two Principles are, it is true, veiy fundamental, in the 
 nature of things, and are not without their important manifes- 
 tation in the Scientific Domain, as in the case of all Simple 
 Polarizations, — Positive and Negative Electricity, Magnet- 
 ism, etc. 
 
 743. Sciento-Philosophy or Universology functionates, how- 
 ever, mainly, not in the difference between Something and 
 Nothing, of which the Mathematical Analogy is 1 ; 0, and 
 which, when alone, is barren or unproductive ; but, first, in the 
 difference between Unism and Duism, the Mathematical Ana- 
 logy of which is 1 ; 2, a generative or augmenting and fructify- 
 ing Series, opening out into the immense variety of the Higher 
 Numbers on to Infinity ; and then in Copulation of the two. 
 
 744. More radically still, the Male and the Female Prin- 
 ciples are Hemispheres of a prior Ideal Unity of Being accord- 
 ing to the mystical perception of Plato. They there con- 
 jointly, or side by side, represent a Duism, and the Ideal 
 Unity itself, as the Total Sphere, represents Unism. The 
 then— this Duism and this Unism — being the Masculoid Set of 
 
Ch. v.] something, nothing ; one and two. 479 
 
 Primordial Principles, are thus made to go back of, and to 
 embrace, the very distinction itself between Male and Female, 
 as also that, within the Feminine Domain, between the Posi- 
 tive and the Negative ; as illustrated in the following Table : 
 
 TABLE 44. 
 
 Unism (]> Duism (2). Positive (1). Negativa (())• 
 
 v .. , i \ „ ■> 
 
 MALE FEMALES 
 
 U1JIS3I— Total Sphere. ZDTJISSIM- -Hemispheres. 
 
 (Anthrogyne). »Sex). 
 v ., . — ' 
 
 >- Primitive Duism. 
 
 Absolute Being.— Primitive Unism. 
 
 745. The Unism and Duism, (1 ; 2), which are ordinarily- 
 contrasted with Positive and Negative, (1 ; 0), are here repre- 
 sented more fundamentally and originally in what may be 
 called a Sub-Transcendental sense as underlying and em- 
 bracing all other discriminations ; for whether we say Unism 
 and Duism, or Positive and Negative, we are in either case 
 halving the Totality of Being, and all Halving or Partness 
 whatever is Duismal ; and this, in turn, is contrasted with the 
 impossible conception or pseudo-idea of the Absolute Being, 
 which has no differentiations, as the Counterparting Unism to 
 this Sub-Transcendental Duism. 
 
 746. But Unism and Duism, occur wheresoever they may, 
 are the Masculoid or Scientoid Set of Primordial Principles, 
 as contrasted with Positism and JSTegatism, the Feminoid or 
 Philosophoid Set. This recurrence to the profounder and in- 
 clusive, and, as it were in that case, prior and generative or 
 productive Position and Relation of the Male Set or Principles, 
 from which the Female Set is propagated by- Scission or Halv- 
 ing, may be taken as that which is symbolized by the deep 
 sleep which came upon the Man after his solitary creation, 
 and then by the rib taken from his side, — the rib put by a 
 
. CABDEffAL, oKDIXAL. [Cn. V. 
 
 figure of i for a Side, or Hemisphere entire, — from which 
 
 it is Baid the Woman was subsequently formed. 
 
 ;. While the Man is born oi' Woman in the ordinary and 
 natural pj of Generation, there is, it now appears, a more 
 
 recondite, Logical proa bs, in which this order is reversed. 
 Woman is born of Man or created from him in this Ideal, 
 Spiritual, or Symbolic sense: That the Feminoid orNaturoid 
 
 of Primordial Principles is derived from the Masculoid, 
 
 Scientoid, or Rationoid Set : and by echo, that all actual 
 Being, or Xatnre herself, the Female Idealization of Being, is 
 derived from the back-lying and generative Law or Logos, 
 which is personified as Masculine or Male. 
 
 748. In other words, and more simply, Unism and Duism, 
 the Masculoid Set of Primordial Laws, are more original or 
 primitive in the Sub-Transcendental or Recondite Investigation 
 of the Universe, than the Something and the Xothing of the 
 Xaturo-Philosophers, which are, from this point of view, both 
 Feminine and derived. The lesson from this is that rigorous 
 
 ratine Analysis, (Science being Masculoid), will impregnate 
 and radically vitalize Philosophy, which in the Past has been, 
 as the Woman apart from the Man not truly created or made 
 into Woman while unimpregnated by the male Principle, and 
 so not generative or fruitful of the higher result. 
 
 749. It was said above that Cardinism and Ordinism cor- 
 respond with Unism and Duism. There is, nevertheless, an 
 important difference. Unism and Duism, as Primordial Prin- 
 ciples, are the Absohitoirf presentation of the Masculine or 
 Limitative Hemisphere of Being. Cardinism and Ordinism 
 are the Relational Outworkings of those Principles into Space 
 and Time, either as Numerical Series abstractly, or as the 
 
 ial distribution of Tilings and Events, concretely. The 
 Absolute is the Pre-eminently Xaturo-Spiritual Domain, and 
 it may now be seen what Swedenborg means when he Bays 
 thai the Spirit- World is not in Space, nor in Time, but that 
 it tran s< : , nds them both. 
 
Ch. V.] OCCULT DY2TAMIS ; OSTENSIBLE VIEW. 481 
 
 750. The solution of this seeming Paradox is twofold, as 
 follows: First, The Inexpugnability of Prime Elements, in 
 respect to the fact already stated ; namely, that all the Prime 
 Elements of Being, or, in other words, all Primordial Laws, 
 are inexpugnably united and intermingled ; so that any sepa- 
 ration which we make of them by abstraction, for the purposes 
 of classification and naming, are never anything more than 
 partial and incomplete. 
 
 751. The Second part of the Solution is : That the occult Dy- 
 namis of Being is, as the rule, and in a sense, the Opposite of 
 the Ostensible Manifestation of Character. More strictly, there 
 are in all things Two Orders, and in respect to either of these 
 Orders, this Inversion occurs. An illustration is found in what 
 has just been said of Generation, as proceeding from the Man 
 and the Woman respectively. In the ordinary and natural 
 sense Man is born of Woman ; yet there is, as we have seen, 
 a Transcendental sense, in which Woman is born or created 
 from Man. One of these is the Natural, and the other the 
 Rational or Logical Order. It is in the Natural Order that 
 Feminism is Absolutoid, and Masculism Relatoid. In the 
 Logical Order, this is reversed, and Man is rationally Abso- 
 lutoid, and Woman Relatoid ; and again, within the Mascu- 
 loid Domain, the same kind of Subdivision occurs, and herein 
 Unism and Duism, the Sub-transcendental or Fundamental 
 Discriminations, the Ground-work of all the Principles of 
 Being, are rationally Absolutoid, as compared with Cardinism 
 and Ordinism, projections into Space and Time, respectively, 
 of the Schemata of Being, which are Limitoid. This was the 
 point to be elucidated. 
 
 752. Rest and Movement, and hence Space and Time, are 
 inexpugnably united with each other. They are distinguish- 
 able, but not separable in Thought even. There is no Abso- 
 lute Rest, having in it no remnant of Motion, and there is no 
 Motion which has not in it a relative Rest. 
 
 753. So also there is no Absolute and no Relative, no Posi- 
 
482 INSIDfl AM) OUTSIDE OF BEING. [Gh.V, 
 
 five and no Negative, no Masculine and no Feminine, no 
 
 Duismal and no Qnismal, in the Absolute Degree of theil 
 Abstraction from each other. They do not exist even, as 
 
 Kvnrirs hut uith/ as PHASES or ASPECTS of Kristmce. 
 The process of Abstraction is never completed by any mental 
 analysis. If we could abstract these elements completely, so 
 as to separate them from all connection with their counter- 
 parts, they would cease to exist to our apprehension, and 
 become equal to Zero. The true practical Absolute is, tki 
 fore, Existence itself, as it is, in the Composity of all 
 Principles, in their Balanced Vib rat ion and harmonious con- 
 junction, and co-operation with each other (a. 5, 26, t 267). 
 
 764. The Antithetical Reflexion (t. 382) and Polar 
 Antagonism of Prime Elements (t. 226) becomes thus in 
 one of the branchings of these Principles by itself as formula : 
 
 The Antithetical Reflexion and Polar Antagonism of 
 Inherence and Appearance, or of Entity (or Es- 
 sential Character) and Function (c. 5, 1 136). 
 
 This repeats, with an important shade of difference, The Anti- 
 thetical Reflexion of Form and Function (t. 719 >. 
 
 755. By this new formula is meant, that the Inmost or Inher- 
 ent Truth of a Subject is, as the rule, the Opposite of the 
 Ostensible Truth or the Truth of Appearance; as, for exam- 
 ple, it is the truth of Appearance that the Earth is stationary 
 relatively to the Sun, and the Sun movable and moving rela- 
 tively to the Earth, while yet the Recondite Truth of the sub- 
 ject, only revealed to the reason on the investigation and 
 comparison of obscure indications contradicting the primitive 
 appearance, and by Mature Reflexion, is precisely the con- 
 trary ; namely, that the Sun is stationary relatively to the 
 Earth, and the Earth movable and moving relatively to it. 
 
 756. This is again the Intrinsic Oppositeness of Noumena 
 and Phenomena ; or simply of the Inside and the Outside of 
 Being. Let us apply and illustrate 4 the Principle in so elemen- 
 
Ch. v.] singleness and plurality. 483 
 
 tary a matter of Science as the Difference Ibetween One and 
 Many; — Slngulism and Pluralism, (specifically Duism). 
 c. 1, 2. 
 
 757. Singulism and Pluralism are a more vague and general 
 kind of Unism and Duism-; so that what is now to be said 
 applies equally and more specifically to these last also. Singu- 
 lism, apparently and ostensibly, and hence in common repute, 
 relates to Unity or Oneness, and to that only ; but inherently, 
 — or in respect to the origin of the conception, and to what at 
 all times it involves as the foil or background of the more 
 conspicuous aspect of the Conception, and hence of the Con- 
 ception itself, — it relates, on the contrary, to Many or to Vari- 
 ous Ones, from among which the Particular One which fixes 
 the attention (and which is called Single) is segregated or 
 selected. Hence Singuli in Latin means Various or Several ; 
 that is to say, Different or Plural Ones. 
 
 758. On the contrary, Pluralism is, in appearance, or osten- 
 sibly, Many, or the Spirit of Many ; but in essence, .the 
 Central Idea of Plurality is the Unition into one Sum of 
 many Units, so that here, inversely, this Unition or Backlying 
 
 Commentary, t. 756. 1. The Absolute " Monism" of Philosophy, (Unism), 
 is the Inexpugnable Inherency of the Unism in the Duism, and of the Duism in 
 the Unism, — as the Essence and Condition Precedent of All Being, or of any 
 Being. Each doctrine taken alone, (" Monism" and " Dualism"), and deny- 
 ing or neglecting the opposite, is an Aspect of the Truth, or a Half-Truth 
 merely. 
 
 2. It may then be said that this Compound Doctrine is Duism, or a Dual 
 Doctrine, by reason of this doubleness of aspects or sides. Yea, verily, but yet 
 no more a Duality than a Monism, (G-r. monos, single), inasmuch as the two (or 
 many) Aspects belong to the one Substance — which, nevertheless, is no sub- 
 stance, except as through these Aspects, which Substance is, therefore, itself an 
 Aspect merely of the unresolmble Compound Truth of All Being. The Abso- 
 lute Substance is not, therefore, an Entity separable from its Phenomena and 
 Conditions ; but is itself an Aspect of the Composity of Being, and is as depend- 
 ent upon its Properties and Conditions as are the Properties and Conditions 
 dependent upon it. The mistake of Philosophy is the putting of Aspects into 
 the category of Entities, that is to say, of separate or separable realities (t. 753). 
 
484 INHERENCE AXI) AITEARANCE. [Cn. V. 
 
 Unity is the Soul of Plurality ; and hence of Duality, the 
 Simplest form of Plurality. Here, again, therefore, is the 
 Bame Antithesis between the Inherence and the Appearance. 
 So, also, in general, Truth is not Simple, but Complex or Com- 
 pound ; in fact, Bi-compound, and so on, to higher degrees 
 of Complexity. 
 
 751 >. Taking, then, the Inherence, (the Intrinsic or Recondite 
 Truth), as the Spirit or Soul of the Idea, and the Appearance, 
 (the Mass or Body of the Phenomena), as its Material Body, 
 the two following statements will be readily ajiprehended : 
 1. That Material or Corporeal Unity, as of the Single 
 Unit or Object, implies, and rests, as its ground, npon a 
 Spiritual Variety or Difference ; and that the Prime 
 Instance of this Spiritual Variety is Relational Separation 
 from other Units or Objects ; and thence, derived, an achieved, 
 or completed Individuality of each Unit, Atom, Monad, 
 Tldng, World, or Individual ; so that All True Corporate 
 Organization rests upon this Basis of an Ultimated or 
 Achieved Individuality of the Parts or Members ; and, 2. 
 That, contrariwise, the Corporate Variety — as of the Several 
 Units in the Sum, of the Several Objects in a Group, or of 
 the infinitely numerous Individuals in Society — implies, and 
 rests, as its Ground, upon a True Spiritual Unity or Co- 
 ordination of these Parts or Members of the Sum, of the 
 Group, or of Society itself, as a Whole, or of any smaller 
 Consociation, as the Family, the Sect, or the Nation. 
 
 760. The Spiritual Unity of the Parts or Minor Wholes in 
 the Collective Unit or Major Whole, as of the Limbs or Mem- 
 bers of the Body in the Main Trunk, or of the Members of 
 Society in the Body of Society, in Subordination to the Social 
 Pivot or Head, is, therefore, synonymous with Convergent 
 Individuality ; and, contrariwise, the Constitution of the 
 Individual Parts or Members into the most perfect Individual 
 a rateness compatible with the possibility of their remaining 
 Parts or Members, in true subordination to the Head, and in 
 
Ch. V.] INDIVIDUALITY AND UNITY. 485 
 
 true service of the Main Body or Trunk, is the Legitimate 
 Operation of Divergent Individuality in Society, (t. 47). 
 "All things," says Swedenborg, mystically, " are most per- 
 fect in proportion as they are most Distinctly One"— that is 
 to say, in proportion as the Parts are most Completely Dif- 
 ferentiated according to Function, and yet most harmoniously 
 and completely adjusted to each other, and to their Pivot or 
 Centre of Organization, in the Major Wholeness of the Total 
 Organismus. This is also the "Infinite Variety in Unity" 
 of Fourier, as the Type or Norm of the Constitution of all 
 Things. In Schiller' s Letters, the Antithetical Relation of the 
 State and the Individual is ably discussed in this sense. The 
 Individuality of Warren means indifferently or confusedly 
 either or both of these Varieties of the Principle, and is the 
 Scientific Exponent of all Freedom. It is a magnificent Gen- 
 eralization, but it lacks definiteness in Practical Application, 
 or as a working instrument of Politico-Ethical Action (above 
 and beyond its mere basic character), until the distinctions, 
 which these Antithetical Designations (Convergent and Diver- 
 gent) introduce, are superadded and noted. 
 
 761. So it results that while the Individual Object or Per- 
 son, the Individual Member of Society, for instance, is a 
 Type of Singleness, of Unity, and of Unism, yet that the 
 Numeeousness or Individualities witliin the Unity of So- 
 ciety is the Duismus of Society as opposed to, or contrasted 
 with, the Ideal and Spieitual Unity of Society, as the 
 Unismus thereof. The Resulting Composity of these two is 
 then the Teinismus. (This applies to Oeganized Society). 
 
 762. It is the Individual (Member or Part) which alone 
 manifests a Material Body. Society appears only in the Per- 
 sons of its Members. The Spiritual Unity is unseen, because 
 it is Spiritual ; in the sense that it is Sentimental and Ra- 
 tional or Ideal ; although it may be represented by a Material 
 Pivot, as in the person of the Monarch, the Priest, the Military 
 Chief, or any other Leader of Organization and Movement. 
 
486 QNISM OF MATURE; DTJISH OF SCIENCE. [Cn. V. 
 
 The Contrasted Oppositenesa in question reappears, tin 
 fore, as : 
 
 Tin: Antithetical Reflexion of Spirit and Matter. 
 
 763. But Spirit and Matter are Abstractions until they are 
 embodied In their two Worlds, respectively. The same Oppo- 
 siteness of Presentation then recurs in a concrete way ; it is 
 expressed in the Formula : 
 
 Tue Antithetical Reflexion of tiie Spirit- World and 
 
 the World of Matter. 
 
 7G4. But what has been shown and inferred is still not the 
 whole of the Complexity in this simplest of Domains, the 
 Relation between Singulism and Pluralism, or between One 
 and Two. Unit?/ or Oneness is everyichere, from the Primi- 
 tive Unirersological Point of view, the Badge of Nature, and 
 Duality or Twoness is equally the Badge of Science ; while jet, 
 however, Nature coincides with Body, and so with Bodies or 
 Individualized Peal Objects, and is apparently, therefore, 
 Plural and Material ; and while Science coincides with the 
 Unity of Law underlying the Manifestation, and is there- 
 fore ostensibly Singuloid or Unismal, and also Spiritual or 
 Invisible. These seem to be contradictory appreciations of 
 the Subject, to those previously stated, and so in a sense they 
 are ; "but the Solution is at hand, and is this : Nature does 
 indeed consist of Numerous and Real Bodies and Phenomena 
 of Bodies, and is, in that sense, Multifarious or Pluraloid ; 
 but these Bodies and Phenomena are, as first presented, con- 
 fused or indiscriminately poured together, (Lat. con, with, 
 and / undo, to pour), and so made into One Undiscri ruinate 
 Mass (Unismal). It is incipient Science which then comes to 
 rescue, and Differentiates, Separates, or Dualizes and Dis- 
 criminates, these Confused Objects and Phenomena. The first 
 Btage of St lence is this merely distinct Observation which with- 
 draws the Individual Objects and Phenomena from their 
 Undistinguished Primitive Unity. So, on the contrary, Sci- 
 
Cn. V.J PRIMARY AND SECONDARY APPEARANCE. 487 
 
 ence being inherently the Unity of Law is, nevertheless, func- 
 tionally, and so in a Secondary Appearance, Plnraloid. From 
 the Higher or Transcendental Universological Point of View, 
 — that of Secondary Appearance,— it is true, then, that Nature 
 is Duisnial, and Science is Unismal ; but ordinarily we speak 
 from the lower Understanding of the Subject. 
 
 765. So it is in Primary Appearance that Singulism presents 
 itself as One only ; in Secondary Appearance it is Plural 
 (Singuli) ; and it is in Primary Appearance that Pluralism 
 presents itself as Plural or Diverse, while in Secondary Ap- 
 pearance it is, from the Spiritual Unity of the Sum, Collective 
 or Sino-uloid. There is then here a Compound Terminal 
 Conversion into Opposites, (t. 84), and Convertible Iden- 
 tity (t. 89). Secondary Appearance coincides with Inher- 
 ence. It is the reverse of the Picture, still, however, obserxa- 
 tionally considered. Appearance, of all Grades, has still to 
 be contrasted with Eadical Inherence which is The Law of 
 Being revealed by Ultimate Analysis ; that which is not 
 Appearance at all, except to the Rational Faculty in Man. 
 The Ostensible Multifariousness of Nature is a Secondary 
 Appearance, contrasted icith the Primitive Confused Unity 
 of Nature, and repeals, or echoes to, Science ; but it is still 
 not Science in the Higher or Transcendental Sense of the 
 Term, until the Underlying and Inherent Law of the 
 Phenomena is discovered and demonstrated to the Reason. 
 This last is the Basis of the Higher Spiritual Unity, the com- 
 plete Consensus Animorum. ' 
 
 766. It is because Primitive Appearance is related to Na- 
 tural Unity, and Law, or the Secondary Aspect of Inherence, 
 to Spiritual Unity ; and because, by Loyalty to the Do- 
 minant of the Domain, (t. 523), Primism Leads or Governs 
 in the Naturismus, and Secondism in the Scientismus, that 
 Intuition, which cognizes Primary Natural Appearance, is in a 
 Kind of Unity with Transcendental Science, or the last word 
 of Scientific discovery, despite then Natural Antithesis. It is- 
 
488 TEMPORAL AND SPIKITUAL OOVKUNMENT. [Cn. V. 
 
 again this harmony which opens the way to tlie reconciliation 
 
 U easbn mes, 
 
 767. A word farther is needed of explanation in regard to 
 the two Fundamental Varieties of Inherence. Primary In- 
 herence is the Unity of Individuals in the Group; and in 
 Absolute Priority, it is the Union of the Parts and Properties, 
 (treated herein as Subordinate Units\ around the Centering 
 Principle or Soul, in the Constitution of the Single Unit, Ob- 
 ject, or Individual. The Pivot of the Group, representing 
 this Inherence, is the more Immediate and Ostensible Governor. 
 It is allied with Comte's idea of the Temporal Government. 
 It is the Over-Soul of the Transcendental Naturalist. In a Uni- 
 versal Sense it is the God of Arbitrismal Theology (t. 48, 198). 
 
 7G8. Secondary Inherence is the Unition, by Identity of 
 Laic, of Groups into Series and Systems of Groups ; or of 
 Special Domains into Domains-of-Comparison-bctween-Do- 
 mains, (Transcendental). It is the Abstract Law here which 
 functionates predominantly, instead of the Personal or Object- 
 like Pivot, which last may still be interposed, however, by 
 Subdominance or in a Secondary Sense. The Law first, and 
 then the Subdominant Pivot under the Law, (Personal or Ob- 
 ject-like), is then the less obvious, but it may be the more effec- 
 tive Spiritual Governor. This is allied with Comte's idea of a 
 Spiritual Government for Mankind, based on Science. It is that 
 Inherent Universality of Law which is the Key-Note of Science, 
 and of Transcendental Philosophy. Theologically, it is the 
 Logos, or the God-Conception of Pure Rationalism. 
 
 >. The Tertiary Inherence is the Composity and Recon- 
 ciliation of the two preceding varieties. It is the Integration 
 of the Temporalities and the Spiritualities of Being and of 
 Society by virtue of a higher understanding of the nature of 
 their Relationship. It is the Pantarchal Mgime in Govern- 
 ment ; the God-Conception of a New Catholicity in Theology 
 and Religion; the Reconciliative Harmony, in fine, in all 
 t ! j ■ t Opposite Extremes. 
 
CHAPTER VI. 
 
 Text. Form resumed, Symbolism of, in Freemasonry, 490, 542. Sex, 491. Egg-Structure, 491-493, 
 49T. Globe, Cube, and Egg. 493-495, 547, 5 18: 567, 56S; 575-578: 583, 601, 616-61S. The Grand 
 Ball or Globe of Space ; The Grand Trail or Track of Time, 496. Identity of Figure of the Ideal 
 and of a Real "World, 498, 499, 512, 514, 517. Artistic Modification, 496. Typical Reproduction 
 of the Subjective in the Objective World, 49S. Science of the Universe how possible, 499. 
 Tri- dimensionality, do. General Abstract Discriminations oT Form,— Analogues of Something and 
 Nothing : Two Positives and Two Negatives, 500-502, 504, 507-509. Feminismus and Masculis- 
 mus ; The World— Female ; Man— Male ; The Masses Female, Government Male, 502, 503. The Uni- 
 verse and "The Lord," do. An Octave of Octaves, 504. Musical Time, Rhythm, 505. Music and 
 Oral Speech, 516. A new Principle in Philosophy, 50S. Loyaltt to the Dominant of the Do- 
 main, 509. Heavy and Light Line Form, 510, 518. Point, Line, and Angle, 510, 522. Globe-Figure 
 =Thing, Atom, Point, Great and Small, 511, 514, 517. Globe, in outline, a Circle, Type of Eternity, 
 512, 513. Centers, Points, Circles, 514. Atom, Monad, Cell, Human Body, Soul, 515, 516, 51S, 519, 
 530. Human Organismus, The Universe, 517. Identity of Type in Great and Small, 517. Station 
 and Motion, 519, 5:0, 521. Fractions, Sections, do. Point, Dot, Individual : Unit ; Pluralitv and 
 Society = Dots, do. Odd and Even Numbers and Forms, 520, 52S, 540, 541. Cardinal and Ordinal 
 519, 521, 526, 537-539, 564-566. 
 
 Addition, Subtraction, etc., 521, 522, 545-547. Hinging, 522, 620. Substance and Form of Form 
 522-524. Zero and Nine. 524. Schemes of Numeration, 525. Integral and Fractional Forms and 
 Numbers, Objective and Subjective, 5.9. Thought-line, Number Two, Straighrness, 530. Point 
 Unity, Reality, 531. Punctative, Anthropoidule, 532. Terminal Conversion of Incipiency and 
 Finality, 532, 533. Curve (Round), Straight, Line of Beauty, Nature, Science, Art 534-536 • 
 Pathway, Vertebral Column, 537-539, 621. Ethics, Sociology, 513. Powers, 544, 549. Elements of 
 Form, Increasing Complexity, 550-552. Architecture, Hierarchy, Rank, etc., 553. Us ism, Duism 
 and Tbinism of Form, 554. Curves of different Curvature, 555. 
 
 MoRpnoLOGY not Uniyeesology, 555. Millennial Sociology, 556, 557. Phrenology— Buchanan 
 558-560 Universological, 561. Line, Surface, and Solid; Length, Breadth, Thickth ; Sacred Num- 
 bers, Harmony, New Jerusalem, 562, 563, 566, 593-604, 593. Causes, Efficient and Final, 567. Man 
 Form, Family, etc., 569-573. Physiology, Sociology, Pathology, 573. Nuptial Form, 576-579. Big- 
 endians and Little-endians, 577. Cosmism, Anthropism, Nuptialism, 579-533. Point, Ontology, Ma- 
 thematics, Logic, etc., 584-5S6. Minims of Form, 587, 5S3, 591. Two Grand Orders of General- 
 ization, 583-590. Universology defined, 590. Straight, Square, and Cube, 591-601. Seriated 
 Numbers, 602-604, 620, 621. Principle of Abridgment, 604-608. Trunk and Limbs, Hand- 
 Bones, etc., 604-616. Typical Number 64, 606 ; Reduced to 32, 607. Typical Plan, Type Forms, 
 etc., 604-619, 621. Numbers, resumed, 619. Interior and Exterior of the Unit, 620. Head-fetus, 
 Caphalization, 621, 622. Decussation, 623. Absolute and Relative Form; Morphic Composition ; 
 Figure Direction and Composition. 624. Arto-Philosophy, 625, 626.— Corate. The Frothinghams, 
 " Vestiges of Civilization." James. Blood, Doherty, Wilkinson. Smith. 627-631. 
 
 In Conclusion. Natural and Loqical Orders, resumed and defined. 631. Darwin, do. Concilia- 
 tion of Contraries the Universal Type of Harmony. 632. Baptist, Quaker, and Atheist, do. 
 Tub New Catholicity, THE GRAND RECONCILIATION, 632. 639. Catholics. Presbvterians, 
 Methodists, do. The Future of Religion, " Infinite Variety in Unity"; Love from Contrast of 
 Creeds; Harmony of Affinity, and Harmony of Contrast, 633, 635. The Largeness and Complex- 
 
 39 
 
MOBPHOLOGT OOWTXNUm i Cu - VI 
 
 Ityof TlieTnr Plan of Pie ial Evoloti All- 
 
 Laportenei of tru. " ; « M : ' utl 'i in ■ 
 
 iters— Dai vu. 
 
 ir m it, 68ft Ths [nteUectoal I i ■"'* 
 
 Ll Go. The Adult Age of Humanity, da 
 . Jo. The Ptnak — what will have happened, 0J9. L.ave-Ukiiig by the 
 air. 
 Tihl s. N 16, r 509. 
 
 of Diagrams. No*. 4T, 48, 40, Distribution of Egg-Shape, pp. 499, 493. Elaborated 
 
 and Cobs, i No. 51, I gg resumed, 406 io., 48T. No. 53, Circle and 
 
 54, do. elaborated, 515. No. 55, Dot and Point, 516. No. . r ,o, do. elaboj 
 M Cefl, -! No.5T, Odd and Eren Form; Punctate and Unlets, " nictate, Liniate, and 
 
 liBla-puneUte do., 524 No, 59, Morphio Analogues of Numerical Variation, r>-7. No. Co, Anthropoi- 
 dule, L'rimitive Trace, etc., 68ft No. 81, Kl< •immtary Lines, Curve, Straight, Line of Beauty, 
 ill and Ordinal Form in Human Figure, 533. No. 63, Cardinality, Ordinality. 
 jj a td liven Form, How 541. No. 65, Addition a::d Subtraction. 
 
 Numerical and Morphological Squares, 546. No. 67, Three Powers of Form, MS. No. 68, Point- 
 Li. ,, n i Solidity, 549. No. 63, The same elaborated, 651. No. 70, Curve of the Horse's 
 figure, 555. No 7i. Vertebral Series, 664, No. T2, do. elaborated, 588. No. 73, Family Group. 
 669. No. 74, Male and Female Figure from I '<■ No. 15, Mathematics and Logic, illus- 
 tnted,56& No.76.Oai 6 No. 77, Segmentation of the Cube, 600. No. 78, Mnaieal Os 
 602. No. 70, The 4-quartering of the body, 605. No. SO, Typical Plan of Skeleton of the Hand. 
 No. 81, Troop of E ind Individual, Head-fetus, 021. 
 
 Commentary. Geometrical Form Scientic— the Measurer: Spirit of do., SOL Women as 
 ereigns, 568. The term TMdtth defended, 512. Proper Basis of Numeration— Comte, Mill, Clancy, 
 Harland— Mathematical results promised flrom D iv rsology, 525-0. Graded Development of the 
 -irthian Principle of Beauty, 534. Universality of Anthropomorphology, 533-9. Sacred Num- 
 bers, 3, 7. 12, especially, 541-646. Symbolism of Forms or Shapings, 551-2. Government as the 
 Highest of Kb U.r. Lycargns, 579-88. Sciences which pertain to Man, Comte, Leiber, 591. 
 
 Cuboid Point, 68a Confucius cited, do. Observational and Analytical Genkbalizatio.ns; Iu- 
 dactfcm, Deduction; Analysis, Synthesis; Xecexsary and Universal Truths; The Two Orders; 
 Buckle's definitions; his wail over failure- a true solution will neither fail nor be delayed: Con- 
 fndne cited again, 690-601. Darwinian Theory stated, criticised, 613-14 Analogical Philosophy— 
 George Field, 629-30. Logical Order, Logicismal Regime, etc., 636. Man and Woman compared in 
 respect to do.. 
 
 Annotation. Poetical citation— Spenser, 547. Do., Herbert, 575. Mill on Comte. commented on : 
 Lew s cited ; claims of Comte for Positivism, and of Noyea for Christianity contrasted : Universology 
 again stated— here on the side of the Theologians, Iutuitionists and Idealists; Iutegralism. what; 
 5? 1-037. Cephalization— Dana, 682, 
 
 770. We resume in the present Chapter the consideration 
 of Form ; ascending merely to higher and more concrete Elab- 
 orations of the Symbolism of the Subject. The Symbolism of 
 Form, intuitionally prevised, has been the special Depository 
 of the Institution of Free Masonry. Intellectually disco 
 
 it is the Science of Universal Morphology, and the Central 
 Domain of Scientific Anaior/y (t 905). 
 
 771. Number, as representative of Entity or Thing, is Na- 
 turoid or Philosophoid. Form, which furnishes the Rule and 
 
Ch. VI-J SEX ; EGG ; SUBSTANCE OR MATTER. 491 
 
 the Square, is Scientoid or Echosophoid. As compared with 
 each other, Number, as representative of Substance, is Femi- 
 noid, and Form is Masculoid. 
 
 772. To gain a farther entrance into this new Domain of 
 Thought, let us recur to the question of Sex. This great dis- 
 crimination really permeates all Being. It is recognized by 
 the Scientific World, in a glimmering and indeterminate man- 
 ner, lower down than the Vegetable ; quite distinctly in the 
 Vegetable Kingdom ; but most clearly among Animals ; and 
 in the full richness of its Material and Spiritual Significance, 
 only as between Man and Woman. 
 
 773. Every animal, or, at most, with the minimum of excep- 
 tion, originates from an Egg. " Omne vivum ex ovo" (Every 
 Living Tiling comes from an Egg). The Egg, in the midst of 
 an infinite variety, has yet one general characteristic or typical 
 shape — that which is indicated by the word Oval (Lat. ovum, 
 plur. ova, an egg, eggs). The egg of the turtle is virtually 
 round or globose ; that of some birds but little removed from 
 that type ; that of other birds more elongated or distinctly 
 Oval. The Egg of the common domestic hen may be taken as 
 the standard shape of an Egg, as that with which man is most 
 familiar, and to which his thoughts of an Egg ordinarily recur. 
 
 774. The Egg everywhere originates with, and is character- 
 istic of, the Female Animal. It repeats the Seed of the Vege- 
 table and the Atom of the Mineral. It is the Epitome of the 
 Female, and of Substance or Matter. It is therefore ISTa- 
 turoid and Philosophoid. It is the Storehouse of the Mate- 
 rials of all Future Constructions unimpregnated (at first) by 
 the Spiritual or Formative influence of the Male Principle — 
 that which is subsequently to introduce specific Limitations 
 or Featuring among these primitive Materials (Practical 
 Creation). The Contents of the Egg are the Posita-lSTegative 
 Mass (receptive of the Creative Act). The Yolk is the Posi- 
 tive, and the White the Negative Content. In the Human 
 Female the Eggs are very small. They are called Ova, and 
 
4U2 
 
 ELEMENTS OF THE TYPICAL EGG. 
 
 [CJI. VI. 
 
 the Sacs or Organs that contain them, are called Ovaries 
 (c. 1-44, t 136; t 553, 000). 
 
 775. It is then, and for these reasons, the Outline and Mid- 
 line of the Typical Egg, that of the Hen, with which we are 
 now concerned, as illustrative in this more Concrete Depart- 
 ment of Form of the most important Principles, the Prima 
 Capita or First Heads of Being. The Domain itself is Femi- 
 noid. Form which is a Masculoid Element is herein present, 
 therefore, only in a Subdominant or Obscure way, which it 
 requires the keenest observation rightly to analyze into its 
 component elements. The following Diagram exhibits the 
 Egg in its Ideal Mathematical Constitution in respect to its 
 Outline, and to the Interior General Plan of its Construction 
 or General Form, a little more fully (Dia. No. 28, t. 596) : 
 
 Diagram No. 47. 
 
 776. This Diagram then dissolves by Morphic Analysis into 
 the Three Elementary Shapes or Head Forms, exhibited in 
 the following Diagram : 
 
 Diagram No. 48. 
 
 1. General Outline. 
 Naturoid. 
 
 2. Exact Segmentation. 
 Scientoid. 
 
 3. Plasmal and Complete 
 Form. Artoid. 
 
 y y 
 
 X / 
 
 
 / 
 
 
 / 
 
Ch. VI.] 
 
 HEAD-TYPES 0E ELABORISMTTS. 
 
 493 
 
 777. Of the first of these Varieties of (Concrete) Elementary 
 Form — the General Outline allied with Nature — there is an 
 important Subdivision, as shown below. The Roundness is 
 disengaged from the Moulding or Art-Line of Compromise 
 which encompasses the Egg-Figure (t. 775). 
 
 Diagram No. 49. 
 
 1. Planetary. 
 
 2. Orbital. 
 
 778. The Globe, freed, as in the last preceding Diagram, 
 from every appendage, — but there represented superficially, 
 or in Outline, by a Circle, — and the Cube, taken from the 
 Interior of the preceding Diagram, (No. 48), are the two Grand 
 Symbolic Head-Types of all Elaborate Form : — the Former 
 Unismal and Naturoid ; the Latter Duismal and Scientoid. 
 They are brought prominently together for comparative in- 
 spection in the following Diagram : 
 
 Diagram !N"o. 50, 
 
 Type of Unity — Unismal; Naturoid. Type of Exactitude — Duismal; Scientoid. 
 Symbol of Elaborated Nature. Symbol of Elaborated Science. 
 
si:*, m i:\iaii- >\ OF THE GLOBE. [Cn. VI. 
 
 i. The Generation of the Cube from the Globe, and the 
 [uent interblending of these Two Forms in the Form of 
 the Egg, are rationally accounted for, as follows: 
 
 Let a Globe be cut through the Centre by three Plane* 
 
 i ' right angli s with each other. This is the Simplest or most 
 Elementary Complete Segmentation of the Globe. This ad- 
 justment of the planes is demanded by the operation of a 
 Principle heretofore introduced and formalized; namely, 
 Tendency to Equation (t 535). 
 
 780. The resulting figures from this Segmentation are Eight 
 Incipient Cubes, each having a Solid Angle at the Cen- 
 tre of the Globe. 
 
 781. By the Incipiency of these Cubes is meant that, in 
 consequence of the roundness of the Surface of the Globe, the 
 radical Straightness, Squareness, and Equality, which are 
 impressed upon the Inner Lines and Surfaces of the Eight 
 Segments are not actually carried out on the obverse side of 
 the Segments, which, with each of them, is a Portion of the 
 Surface of the Globe. The completion of each Cube may be 
 effected ideally, or by inference, as indicated by the dotted 
 lines in the Diagram below ; and the doing of this is a natural 
 tendency called up and justified by the principle above men- 
 tioned, — that of Tendency to Equation. 
 
 782. Two only of the dividing Planes can be conveniently 
 indicated on paper by Diametrical Lines or Axes (Diami- 
 trits). The Third, lying on, or parallel to, the level face of 
 the sheet or page, must be imagined. 
 
 783. Of the Eight Cubes thus begotten of this Elementary 
 Segmentation of the Globe-Figure, any one maybe selected 
 and made typical, to enter by blending- with-the-primitive- 
 globe-figure, into the composition of the Ovoid; while, in 
 compensation, and for other uses too recondite for our present 
 purpose, the Seven are chosen, and the one is rejected, 
 
 784. It is by then casting a Modulating Line of Compro- 
 ' ■(- or General Conformity, (Plastic, Artistic), around both 
 
Ch. VI.] 
 
 ELABOEISMAL TTISTVERSALS. 
 
 495 
 
 the Globe and the Selected and Included Cube, that the Trinis- 
 mal Interblending of the two in a higher form is exhibited, 
 and the Egg-Form revealed as the type of that Trinism. The 
 Principle of Artistic Modification (t. 515) is involved in 
 these changes. With the preceding explanations the follow- 
 ing Diagram, pre-eminent among the illustrative diagrams of 
 Universology, will be readily intelligible : 
 
 V 
 Diagra m N" o . 5 1. 
 
 785. In accordance with the indications of Analogy now 
 established, it will be made gradually to appear that the 
 whole Domain of Philosophy is subdivided into Departments 
 which correspond with, and are exactly symbolized by, the 
 different aspects of the form of the Egg. The Egg being the Em- 
 bryonism or First-Principle-Domain within the Feminismus ; 
 Feminism being Naturism, and Katurism, Philosophism. In 
 other words, the forms so embodied in the Egg are the Univer- 
 sals of Elaborated Form ; and Philosophy deals with First Prin- 
 ciples of the kind, which are Unitersals in a sense analogous 
 with the Elaborate ; The Absolute, the Domain par excellence of 
 Philosophy, being an Abstract of Real Being, as the Relative, 
 
400 GLOBOSITY OF Tin: r.\ivi-:i:- [Ch. VI 
 
 the Domain of Echosophy, is so of Ideal Relations. More 
 directly, however, the Varieties of Egg-Form relate to the Real 
 Universe as sneh, and to what may be railed the Natural His- 
 tory and Natural Science of the Universe at large. 
 
 I, The Principle by which the sharp differences of Primi- 
 tive Plans and Discriminations are compromised and blended 
 and toned down, in the ultimate finish and perfection of things, 
 — as, for example, by the enclosing Outline of the Egg, unit- 
 ing and blending the Globo with the Cube, — is, as just stated, 
 (t 784), Artistic Modification. 
 
 787. The reader is already partially familiarized with the 
 assumption of a Globe, Ball, or Planetary Body, as the Type 
 of the Natural Universe in Space. This idea must now be 
 expanded, and somewhat more fully justified, as well as the 
 related idea of the Orbital Track, or Tail, or Trail, of the 
 Planet, as the Analogue of the Procedure of tlie Universe of 
 Affairs in Time, or as the Order of Providence, or the On- 
 Going of Events (Dia. No. 45, t. 670). 
 
 788. The Universe conceived of as stationary, or in a state 
 of rest, fills a given Space, which Given Space has assigned 
 to it, by a necessary Law of TJwught, a certain definite 
 Form, — that of a Sphere or Globe. Conceived as undergoing 
 successive changes of State, this Grand Universal Globe of 
 Space seems, at each new Period or Instant of Time, to occupy 
 a different Position (within, as it were, notwithstanding this 
 Paradox, a still larger Extension of Space) ; to have pro- 
 gressed, in other words, along a pathway of development ; and 
 to have taken successive steps also through another species of 
 Negative Medium, which we call Duration or Time. Hence 
 it is that Space corresponds with* Station or Pest, and Time 
 with Motion or Progression (Table 10, t. 144, t. 220, 672). 
 
 789. Let any one attempt to think of the Universe at Large 
 as to its Material Extension in Space, and if he posit his 
 own mind centrally, as an abstract Potency of thinking 
 with equal facility in all direction, the Universe will keces- 
 
 i 
 
Cr - vl j OVALITY OF THE UNIVEESE. 407 
 
 saeily assume in Ms thought the Form of a Globe, of ap- 
 parently infinite dimensions ; for since Ms imagination 
 will go outward in every direction, and since there is nothing 
 to prompt it to go farther in any one direction than in all 
 other directions, it follows that, at whatsoever distance the 
 Imagination may rest, and give over the hopeless effort to 
 grasp the Infinite of Extension, it will rest at the same 
 Distance outwaed, upon each of the diveeging Radii ; 
 hence, the resulting figure can be nothing else but an exact 
 Globe. x 
 
 790. But concretely, the Observer, while positioned at the 
 Centre of this Globe-like Universe, is also positioned precisely 
 at the inner Angle of each of the Eight Cubes into which the 
 three Elementary Planes of Existence segmentize this Huge 
 Globe (t. 780) ; and as the actual powers of the Observer are so 
 limited as to compel him to think in some single direction out- 
 ward, in preponderance over other directions, he most naturally 
 looks or thinks diagonally through some one of these Cubes, 
 and the resulting figure is then, by Aetistic Modification, 
 the Egg Form, interblending the Globose Figure rendered by 
 the abstract Conception previously stated. God only is sym- 
 bolized by a single All-Seeing Eye, and is the only Being 
 with whom, therefore, the Globe or Circle is the Typical Form 
 of Perfection. The following Diagram will add to, and com- 
 plete, the illustration : 
 
 Diagram No . 52. 
 
498 S U B JECT REFLECTED IX OBJECT. [Ctt VI 
 
 II. It is thus that the Conception of the Static Universe in 
 
 .—and, in miniature, and as typical of it, that of the 
 
 rie Planet with iteCentered Inhabitant and Observer,— aa a 
 
 vand of Being, is Typical of the combination of th< i Head- 
 
 -ms } the Globe and the Cube in the Egg | ; and typical, by 81b- 
 other Analogy, of the Head-Peixctples of all Bi ing. These, by 
 re-inversion from the Logical to the Natural Order, would be 
 more properly denominated the Oroundr-YornxB and Ground- 
 Principles of Things. In German, Grund-sdtze, Ground Sets or 
 
 i tings, or Positings, is the word which signifies Principles. 
 
 792. The Student, beginning to think upon so vast a sub- 
 ■t as the Science of the Universe, cannot but be struclc by 
 
 the circumstance of an exact conformity in shape or figure 
 between the great planetary bodies — Suns, Planets, and Stars, 
 each of ichich, as well as the Universe at Large, is called a 
 World — and the ideal conception of the shape or figure of the 
 whole Universe or World of Matter and Space as it rests, by 
 a Necessary Law of Thought, in 7iis own imagination. 
 
 793. This conformity of shape between a Pure Abstract 
 Ideal, —a Metaphysical Conception of the Universe imposed on 
 the Mind by the Logic of its own Operations, — and that of a 
 Real Concrete Tiling, also a limited World of Matter, results 
 from, and illustrates, a Fundamental Principle of Universol- 
 ogy, which may now be formalized in these words : 
 
 The Typical Reproduction of the Subjective in the 
 
 Objective YTorld. 
 
 794. By this is meant that Nature, or the Real World, is, 
 so to speak, built up on the plan of repeating in the real 
 form, — that is to say, in some Positive? Creation, some 
 Actual Thing, or some Department of the Concrete Universe, — 
 each primitive Metaphysical Element, and each Operation 
 of the N] vry Laws of Thought, so that every Object 
 in Nature becomes the Reflect and Type, or Counterpart, 
 of some Phenomenon of Conception in the Mind. 
 
Ch. VI.] CONGKUITY OF MATTES AXD LAW. 499 
 
 795. It is iii accordance with this Principle, — The Typical 
 Eepeoductio^ of the Subjective i^ the Objective 
 Woele, — that the Planet, or other Celestial Body, repeats, in 
 its conformation, the Ideal of the Entire Universe of Matter 
 and Space; and from the operation of this Law we may 
 infer inversely, that the Total, Real Universe of Matter and 
 Space — if limits be assigned to it at all— is Globular in form. 
 It is in accordance with the same principle, and is another 
 illustration of its operation, that Matter repeats, in a real con- 
 crete way, the Prime Metaphysical Element, Something ; and 
 that Space repeats the Antipodal Element, Nothing. 
 
 796. From this we may also authorize the expectation, which 
 will be verified as we proceed, that all the other Prime Ele- 
 ments of Being : — Motion and Station, Matter and Mind, Sub- 
 stance and Limitation, and the Combinations of these, and all 
 their relations as Aspects of Being — will have special depart- 
 ments of the Beat or Concrete Universe, corresponding with, 
 or analogous with, themselves. 
 
 797. This Echo or Repetitive Relation between the Abstract 
 and the Concrete, between the Metaphysical and the Physical, 
 between Mind and Matter, is what renders a Science of the 
 Universe possible. It lies at the foundation of the Unity of 
 System in Nature or the Universe, and of that Grand Scheme 
 of Correspondences or Universal Analogy in all Spheres of 
 Being, which has, in all time, been dreamed of, and assumed, 
 by the Poets, and suspected by all the great Thinkers, but 
 which is now for the first time discoveeed as Science, 
 and being specifically demonstrated. "The congruities of 
 Material Forms to the Laws of the Soul are divine allure- 
 ments,'^— Swinton) ; but hitherto these congruities have been 
 intuited, merely, and never scientifically proven to exist. 
 
 798. But while the Globe, the Cube, and the Solid Ovoid, 
 with a definite Solidity given them by their Tri-Dimensional- 
 ity, are the First Heads of Form in the Concrete Aspect of the 
 Subject in which we are now considering them, there remain 
 
GOO PUM OB VACl'AL, AM) PLEXAL, FOBM. [Cu. VI. 
 
 some other Discriminations, of a purely Abstract Order, which 
 should still precede and take rank above them ; Discrimina- 
 tions which lie, indeed, at the Opposite or Occult End of the 
 Long line of Morphio Development. 
 
 799. To these New Abstract Discriminations I shall, for a 
 moment, direct the thoughts of the reader. From them we 
 shall then return gradually to those Concrete or Elaborate 
 Views of Form with which, we have been dealing hitherto in 
 the present Chapter. 
 
 800. In this regressive search after the most general Ab- 
 stract Discriminations of Form, let us attend more carefully 
 to that one among them which repeats the Something and the 
 
 thing ; or the 1 = All and Zero (0) ; or Mqttcr as the Con- 
 tent of Space, and Space as the Continent of Matter, — the 
 Negative or Vacual Hemisphere or Factor of Substance. 
 
 801. This Discrimination we find, 1. In that Variety of Form 
 which is infilled with a Plenum or Content ; — Form as the 
 Outline of some Actual Substance ; — for the Analogue of the 
 Something ; and, 2. Pure Form, or that which is vacant of 
 any actual content, — an Outline made in Pure Space by the 
 imagination, — as the Analogue of the Nothing (and of its Ana- 
 logues, among which is Space itself as the Negative Counter- 
 part of Positive Substance), (t. 550, 573, 574). 
 
 802. But it is very important here to observe that by a De- 
 cussation or Terminal Conversion into Opposite*, like 
 the changing of position by the partners in a dance, — Pure 
 Form, which is thus repetitively the Analogue of the Substan- 
 cire Nothing, (Non-Substance), and which is itself, from the 
 Sub stan cite point of xiew, a mere Nothing, is, nevertheless, 
 
 Morphic Something ; that is to say, it is the Positive 
 Department^ Factor, Element, or Principle, of the Domain of 
 Form in the Pure Abstractness of that term ; and, on the con- 
 trary, Plenal Form — that which conforms to an actual 
 Content, as Planet-form, Tree-form, Human-form, etc., and 
 which is therefore governed in its features by this actuality — 
 
Ch. VI.] BI-COMPOUND POSITA-NEGATISM. 501 
 
 is the Negative Department or Principle of Form properly so 
 called. This becomes obvious if we reflect that Pure or Sci- 
 entic Form is predominantly Geometrical Form ; and that 
 Geometrical Form is that which is governing in the Total 
 Morphic Domain ; and that consequently Plenal, which is at 
 the same time Natural Form, is subordinate, less important, 
 or Negatoid, in this Domain, c. 1. In other words ; Tliere are 
 Two Positives and Two Negatives in all the Universal 
 and Particular Distributions of Being. This Fundamental 
 Discrimination is then Fourfold, not Twofold merely ; Bi- 
 Compound, and not merely Compound ; again, these two Sets 
 of terms, with what they signify, are Antithetically related 
 to each other; whatsoever is Naturo-Positive is Sciento- 
 Negalive, and vice versa. This Complexity is strikingly 
 illustrated in the relationship between Galvanic Electricity 
 and Chemistry. The 'Electro-Positive Pole of the Battery 
 is allied with the Electro-Negative Chemical Substance, 
 and the Electro- Negative Pole with the Electro-Pw- 
 tive Substance. The Electrical Polarity is Sctentic 
 or Masculoid ; and Material Substance, the Domain or 
 Subject-Matter of Chemistry, is Naturic or Feminoid. 
 It is obvious, therefore, how futile and deceptive is the mere 
 distinction into Positive and Negative, for any purpose 
 
 Commentary, t. 802. 1. Geometrical Form, (t. 600), here assumed by 
 Science to represent all Pure Form, is Scientic or Scientoid Form, and from its 
 exactitude is first the actual, and then the symbolic Measurer of all other Kinds 
 of Form. Plenal Form is Naturic or Naturoid, and is that which is observed, as 
 actually existent in Nature, by the Artist. Merely to copy this Naturoid Form 
 from Nature is, however, the very lowest style of Art. It is when Geometrical 
 Form (as in Architectural and Mechanical Drawing) or the Spirit of that Form, 
 as the ideal lines of beauty seen in the imagination of the real artist, and ex- 
 pressed in free hand drawing, are posited as basis beneath the actual forms 
 seen in Nature, that we arise to the Artoid Expression of Form. When the 
 drawing is actually Geometrical, it is, from the artistic point of view, lower 
 in rank. On the contrary, from the scientific point of view, it is then highest 
 in rank, as more truly adjusted and adjusting. 
 
002 MATTER + MHTO ; KIND + MATTER. [Cn. VI. 
 
 of exhaustive Philosophical reasoning, until it first be known 
 whether we are speaking from the Natural, (that is the Philo- 
 sophical », Standpoint; or, inversely, and reflectively, from the 
 Standpoint of Objective Science. 
 
 803. Hut we are not at the end, yet, of this Complexity. 
 More closely considered, we perceive that both the Electricity 
 and the Chemistry are within the Domain of Matter, as con- 
 trasted with the Domain of Mind ; and it is Hatter, or tlie 
 Matin' ism us, (with its Subdomlnance of Mind as the Im- 
 manent Nan -Explicated Reason lying hid in the Nature of 
 Tilings), which is the True Feminismus, in the Total Universe 
 of Being ; white It Is Mind explicitly Evolved into Self- 
 Consciousness and Virile Power, (wltlt Its Subdomlnance 
 of Ether i al and Material Envelopment), tohich is the True 
 Masoulismus in the Same Total Universe. In other words, 
 The World is Feminine, and Man is Masculine, in the Grand 
 Cosmical Marriage of Being (t. 1). The World, as Universal 
 Cosmos, contrasted with Man, (the Entire Race), is then re- 
 peated in a finer Involution of Analogy, (t. 101), wholly within 
 the Human Race, by "The Masses of Mankind," "the 
 Common Herd," (Materialistic), as against "the Men of 
 Mind," "the Elite of Humanity," the True Governors of the 
 Race, (Idealistic, Transcendental). The Mass of the People, 
 or in short, the People, is, in other words, Feminoid, and the 
 Government Masculoid. The Government, then, in turn, 
 pivots upon the Single Individual who is the Head of it, as 
 Monarch, President, or Chief ; and it is He who is symbol- 
 ically Masculine, or the Lord, as contrasted with the Whole 
 Mass of his Subjects, CLat. sub, under, and jcctus, thrown). 
 Such a Personal Pivot of the Whole Rational Universe with 
 7/ is and Us Footstool in the Material Cosmos, and whether as 
 a Real or as a purely Ideal Being, is God or "The Lord," of 
 Theology. The Elite of Humanity in the same Theological 
 sense, but now in the Subject-relation to the Lord, is the 
 Church. It is in accordance with this Symbolism that Christ, 
 
Ch. VI.] "THE AFFECTIONS OF MATTER." 503 
 
 as God, or the Lord, is impersonated, in Tlie Revelations, as 
 a Bridegroom, and The Church as His Bride. Such is the 
 Intuitional Prevision of Underlying Scientific Verities destined, 
 from the first, to be finally revealed to the Understanding, c. 1. 
 804. It results from what precedes that the Trace of Mascu- 
 lism and Feminism above discovered and pointed out, (t. 802), 
 as between Electricity and Chemistry proper, or the Mass of 
 material Substance operated upon, pertains to a Subdivi- 
 sional Aspect of the Feminine Half of the Total Creation ; 
 that is to say, to Matter exclusively, (or in Preponderance). 
 We have before us, in this connection, 1. Matter, {The Chem- 
 istry) ; and, 2. The Affections of Matter, (The Elec- 
 tricity). Gove has employed this term, " The Affections of 
 Matter," to denote Light, Heat Electricitv, Magnetism, and 
 Motion, — the Various Correlated Manifestations of Force. 
 Matter (the Chemistry) is then essentially or inherently Femi- 
 noid, and the Affections of Matter (here as Galvanic Electri- 
 city) are essentially or inherently Masculoid ; both precisely 
 as Feminine and Masculine Traits are found in the Woman, 
 (or the Man), individually. But by a new Complexity, a 
 legitimate operation of the Principle of The Antithetical 
 Reflexion of Inherence and Appearance, and of Form 
 and Function (t. 754) ; and by Loyalty to the Domi- 
 nant of the Domain (t. 523), Matter functionates in this 
 Material Domain, (The Materiismus), as Masculoid, that is to 
 say, as of governing prominence and importance, (as, among 
 Amazons, Feminism is Supreme) ; and the Affections of Matter 
 
 Commentary, t. 803. 1. By the Principles of Inexptjgnabtlity, (t. 226), 
 Mere Preponderance, (t. 526), and Overlapping, (t. 527), it may happen 
 that the Pivotal Personage of Society should be a Woman, as in the case of 
 Maria Theresa of Austria, Catherine of Russia, Elizabeth of England, and other 
 great Women who have reversed the ordinary drift of History in this respect. 
 Such exceptions will become more common with the higher general develop- 
 ment of the Sex, without disturbance to the Fundamental Principles of the 
 Dominant Law of Evolution as expounded in the Text. 
 
KBOHAHIZnra i >BM OF HAKMoNY. [Cu. VI. 
 
 fa, L, that is to say, as Subordinat 
 
 /; while nevertheless it is the Affections of >1 
 lit. Electricity, etc., whicli Coincide with Mind, the 
 true Masculism of the Universe, (c 12, 20, 24, t. 503). 
 
 [t lias appealed in the beginning of this discussion 
 t. 802 that the Echoes of Something and Nothing, or of 
 IV and Negative Being and Principle, are Fourfold, and 
 
 n->t merely Twofold, while still we were confining oui 
 wholly within the Domain of Matter. It will now be readily 
 apprehended that even this enlarged Number is again doubl 
 when we extend our held of Observation, and include the Do- 
 main of Mind. This happens necessarily, by virtue of the 
 >f Analogy universally, and especially as between Mat- 
 ter and Mind. There is that within the Mind which cor- 
 responds to Matter, and that which corresponds to the Affec- 
 Mans q r; and icithin each of these a Positive and a 
 
 jft . jut. two Sets of Posita-Negatism then 
 
 Antithetically aeeaxged with eespect to each otii: 
 
 in the case of Electricity and Chemistry. Precisely how 
 all this happens it would require too much space to expound 
 at this point. The Subject will recur elsewhere in connection 
 with the Science of Mind. 
 80G. There remains only one point further to be noticed 
 re upon this Subject. It is this: We have now assembled 
 under the focus of our critical attention, a full Octave, (8), of 
 Fundamental Aspects of Being derived from, and related to, 
 
 ! Primitive Philosophoid Discrimination into Positive and 
 Negative, they derived, in turn, from the Quasi-Entities, Some- 
 thing and Nothing. By a Continuous Involution of Analogies, 
 this Octave of Discriminations is augmented to an C of 
 
 < / / ' v, as on the Keyboard of the Piano. By Intercalation 
 of Finer Analogues,— Analogies of the Semi-tones.— the Eight 
 DL - are earned up numerically to the Twi 
 
 Chromatic and the Twenty-Four Enharmonic Notes; so that 
 the Keyboard, or Mechanizing Platform of Music, echoes 
 
CH.VL] TIME AND TUNE. 505 
 
 precisely to the Mechanizing Keyboard. or Platform of all 
 Concrete Existence. This perception vaguely entertained was 
 the basis of Fourier's profound intuition, that in the Distribu- 
 tion of the Harmonies of Music is the Key to the exact Under- 
 standing of All Harmonies whatsoever in all Spheres ; reach- 
 ing down to the Primitive Distributions of Being itself, and 
 thence, re-ascending, in traceable Order, and Seriated Succes- 
 sion, through every Domain. The field of Enquiry so opened 
 is immense ; ample to enlist the labors of Millions of Thinkers 
 in the Coming Ages. A glimpse of the Method and the Possi- 
 bility must suffice for the present. Time in Music, with its 
 Divisions of the Minim, into Semi-Breves, Crotchets, Quavers, 
 etc., is the Scientoid Hemisphere of Harmony, as Tune is the 
 Naturoid or Philosophoid. It has its basis in One, Two, 
 (Unism and Duism), as the Tune-Department of Harmony 
 has its basis in One, Zero, (or Something and Nothing, or 
 Sound and Silence). From the Philosophoid point of view 
 the Whole Universe is wrought out from the Primitive Some- 
 thing and Nothing, (1 = All and Zero) ; from the Scientic 
 point of view the Whole Universe is wrought out from the 
 Significant Head-Numbers One and Two ; and finally, from 
 the Sciento-Philosophic point of view, the One = All of the 
 First Couple of terms is identified or found to coincide with 
 the One of the Second Couple, and the Zero (0) of the First 
 Couple (as denying, and hence Exclusive and Separative), 
 is identified or found to coincide with the Two of the Second 
 Couple ; and thus, finally, Philosophy and Science are 
 brought under the operation of the same Law. 
 
 807. By Tme, in respect to Music, is meant Rhythm or the 
 Rhythmical Department of Music, a Subdivision of the Mu- 
 sical Domain, as the Whole Musical Domain is itself Sub- 
 divisional of Speech or Utteeance. Music is the Steain or 
 Unified Extension of Utterance, like a Skull ultimating in 
 the Nose with its Sonorous Twang, and is, thence, as a whole, 
 the Analogue of Space, while Oral Speech or Aeticulation, 
 40 
 
50G MUSIC AND OBAL SPEECH. [Cn.VL 
 
 (Littie-Jointing, Lat ArUcvlus, a little joint), Seriated Ut- 
 mce, like a Vertebral Column, is the Analogue of Time. 
 Music is therefore the Fixed Strain, and hence the Stahsm 
 of Speech, related to the Head ; and Oral Speech the Flux or 
 Fltu ncy of Speech, (Successivity), related to the Trunk— ("by 
 Analogy). This is, however, Repetitive Analogy, or Coinci- 
 dence. The Tendential Analogy or Correlation is just the 
 Opposite ; Oral Speech being the Adaptation to the Expi 
 sion of the Thoughts of the Understanding which relate 
 analogically to the Head, and Music being the Adaptation to 
 the Expression of the Voluptuousness of Feeling which relates 
 to the Body or Trunk (t 31, c. 12, t. 503). In speaking, 
 therefore, above of Musical Time (Rhythm) as the Analogue 
 of Time (t. 807) there is the same inaccuracy as there is with 
 Swedenborg and Tulk when they make Time to correspond 
 with Wisdom and Thought, and Space with Feeling, (c. 12-38, 
 t 503). That idea is true, only token we are speaking of the 
 Space-lilie Subdivision of Total Being as if it loeretheWliole, 
 and Subdividing it into its Secondary Analogues of Thought 
 and Feeling, which contradict the larger and all-embracing 
 Distribution of the Subject. In accordance with this larger 
 Distribution, it is the Whole Musical Domain which answers 
 tendentially to Love or Feeling, and repetitively to Space, 
 and the Whole of the Oral Speech-Domain which answers 
 tendentially to Wisdom, or Thought, while yet repetitively 
 to Time. Oral Speech is the Back-bone of Utterance or Lan- 
 guage upholding the Head. Music is the Faced and Featured 
 Head of the same Domain resting on Oral Speech as its Basis 
 and Support. (1). 
 
 808. This curious but exceedingly significant change of 
 relative character— in passing from the Subdivisions of Form 
 viewed from the Standpoint of Substance, to the Subdivisions 
 of Form viewed from its own proper Standpoint, as Abstract ;— 
 
 (1) Sec ■ Language a Type of the Universe," by 8. P. A., in the Continental Monthly for June, ISte. 
 
Ch. VI.] TEMPIC AND SPACIC ANNIHILATION. 507 
 
 is accounted for as follows : Form is, in itself, a Pure, Ab- 
 stract, Eational Conception, and is, therefore, — from the Sub- 
 stantive, which is the Naturo- Positive Point of view, — itself a 
 Pure Nothing. For example, a Point, the First Element of 
 Form, is defined as being without length, breadth, or thick- 
 ness ; and the Line, the Second Element of Form, as being 
 without breadth or thickness. Now such Entities are, — to the 
 sensuous perception, or to that faculty of the Mind which ob- 
 serves externally, — an absolute Nothingness. On the other 
 hand, to the Pure Reason and Understanding, — Elements of 
 Mind which are analogous loith Form, or which repeat Form, 
 with its Points and Lines and other phases of Limitation, with- 
 in the Mind, — these purely Abstract Entities — whether con- 
 ceived as existing in Matter or in Mind — are the only true 
 Something, the Whole of all Positive, Self -Existent, and Ab- 
 solute Being, the Law- or Logos-Element whence the common 
 and unreal appearances of Substance proceed (c. 34, t. 503). 
 
 809. From the Rational or Logical Point of view, therefore, 
 or in the Logical Order of the Conception of Creation or De- 
 velopment, the Substantive or Naturo-Positive or Sensuous 
 Phenomenal Department of Being is itself reducible to pure 
 Nonentity, or, at the most, to a relative and contingent or 
 merely seeming Existence. 
 
 810. In a somewhat similar manner there is a reduction to 
 Nonentity of the apparently real World, effected theologically, 
 in respect to Evolution in Time, by placing God, or the Logos- 
 Conception, back of the Visible Creation, as a First Cause and 
 absolute Fountain of Being. The same Subordination, ending 
 on the Annihilation of the Natural World, is effected meta- 
 physically, and in respect, as it were, to Existence in Space, 
 by the Transcendental Philosophy, of which E>gel is the 
 culmination, as previously defined, (t. 114). With him the 
 Lineation or Limitation of Being, the Logos-Element ab- 
 stractly, not personally, is the Totality of Real Being. Sweden- 
 
50S POSITIVES AND [Cn. VL 
 
 boig is intermediate between the Ordinary Theology and the 
 Pure Abstiactaess of Hegelianism, 
 
 811. // results, from what precedes, that the simple terms 
 Positive and Negative have no true scientific validity, for 
 the want of sufficient definiteness of meaning. The Naturo- 
 Positive is the Sciento-Negative, {Logical, Rational); and 
 inversely, the Naturo-Negative is the Sctento-Positive. 
 The whole Department of Being which is occupied by Pure or 
 Exact Science is, from the Natural, Observational, or Sensuous 
 point of view, a Domain of Pure Nothings. The Arena of 
 this Ideal Branch of Being is, in the first place, Pure Space 
 or Boundless Vacuity ; and, secondly, the Discriminations in- 
 troduced into it by the Reason and the Logical Understand- 
 ing, as Points, Lines, and Planes. These last are then equally, 
 from this point of view, Pure Nothings ; while from the Ra- 
 tional or Scientific point of view, — endorsed by Faith which 
 belongs in conjunction with Knowledge, (t. 17), — this is the 
 only Positive Domain, so much so that Positivism is the 
 pre-eminent boast of Science. 
 
 812. It would seem to be the last and decisive word of Uni- 
 versology and Integral Philosophy upon this Subject, that 
 these very Discriminations themselves, between the Sensuous 
 Perception and the Highest Rational Conception of things, are 
 alike indispensable to each other, in order to the Constitution 
 of any Real Being or Existence whatsoever; that, in other 
 words, they are Aspects merely of the Totality of Being, and 
 not different and wholly independent Entities. While these 
 and other similar Metaphysical Discriminations are real and 
 eminently important as Discriminations, the distinct Percep- 
 tion that this and all Analogous differences are Aspectual, and 
 not Entical, will, it is thought, introduce a new Principle into 
 all our future Philosophizing, (c. 21, t. 267, t. 000 ). 
 
 813. Another important Principle connected with this Solu- 
 tion is the fact that : In the Subdivisions of any Domain, that 
 One of the Two (or More) Halves (or Parts) which has in it the 
 
Ch. yi.j loyalty, dominant, sub-dominant. 509 
 
 most of tlie Principle which characterizes the Domain as a 
 Whole, or which, in other words, is the Dominant, or, as it 
 were, the Kingly or Royal Division, takes the lead or governs 
 within that larger Domain which is so subdivided, and the 
 other Divisions are subordinate, and, as it were, loyal to it. 
 This somewhat complex but important idea is an instance of 
 what has been previously expounded, and which was then 
 consigned to the the Formula : Loyalty to the Dominant 
 of the Domain (t. 523). 
 
 814. The illustration of this Principle is found in the case 
 before us, in the fact, that within the Natural and Sensuous 
 Domain of Being — the Naturismus, — the Subdivision Some- 
 thing, which is more Sensuous and Palpable than the Noth- 
 ing, takes the lead, and is Positive or Governing ; while within 
 the Rational and Logical Domain — the Scientismus, — it is 
 Pure Form, or that which approaches most nearly to what 
 from the Natural point of view is Pure Nothingness, which 
 takes the lead over Plenal Form, notwithstanding the fact that 
 this last, by association with Substance, has in it a shade more 
 of Palpable Seeming. The Sub-Dominant or less leading 
 members of each Partnership are then frequently omitted from 
 mention, and the Entirety of the Department represented, in 
 either case, by the Dominant Subdivision — to which the others 
 then accede or are Loyal. It is in this manner that the other- 
 wise Fourfold Discrimination — Something and Nothing in 
 Plenal Form and Pure Form respectively,— is abridged and 
 reduced to the simple naming of the terms Substance and Form, 
 while there is at the same time a scalene, skewed, or diagonal 
 direction given to the New, Abridged, and Concrete, Classifica- 
 tion as illustrated in the following Table : 
 
 TABLE 45. 
 NOTHING* Naturo-Negative. Pure Form. Sciento-Positive = FORM. 
 
 Co tici 
 
 SOMETHING. Naturo-Positive = SUBSTANCE. Plenal Form. Sciento-Negativc. 
 
r>10 RESUME OF VARIETIES OF FOBM. [Ch. VI. 
 
 816. Plena] Form Is allied with the Abstract-Concrete of 
 Echosophy (t 574 . Puke Form is graphically or dia* 
 grammatically represented by Light Lines, tending, as far as 
 may be, to Absolute Thinness. Plenal Form, associated 
 with Substance, is then analogically represented by Thick or 
 Hi '// Lines, which arc also suggestive of the conception of 
 Object or Thing, or of the Concrete World as contrasted with 
 Abstract. Indeterminate Form is analogically repre- 
 B rated by Broken and Confused Line or Assemblage of 
 Lines, crooked and interlocked in all various directions — a 
 Chaos of Limitation, (t. 509). This Chaos of Limitation made 
 of light or thin Lines, is the Analogue of the Naturo-Negative 
 Chaos of speculative ideas, as in the Hindoo Philosophy 
 previously so characterized, (t. 87, 88). A similar Chaos of 
 Limitation made of heavy or thick Lines is the Analogue of 
 the Naturo-Positive Chaos of the old Greeks — the confusion 
 of elements, substances, and things, (t. 90). All other Varieties 
 of Form have similar Analogical Alliances with Departments 
 of the whole Domain of Philosophy. 
 
 816. The Point, Line, and Angle are the Simple and 
 Primitive Abstract Morphic Analogues of the Numbers One, 
 Two, and Three, (t. 539, 532, 533). The perception of tins 
 Analogy is as old as Pythagoras. The how of this echo of 
 ideas is this : The Point is obviously enough the very best 
 representation of Abstract Unity— its Abstractness by its want 
 of dimensions, and its Unity by its concentricity or the gather- 
 ing of all its being at a single Absolute Centre. The Line is 
 an ideal Connection between two Points, as previously demon- 
 strated (t. 531). It is thus, while in itself a One Thing, the 
 Abstract or Rational Representative, nevertheless, of the idea 
 of Two, sensuously signified in the two Points. The Angle is 
 tin* Twoness of Line, — as such single Representatives, — 
 brought to a Point of Unity at their apex or conjunction, 
 which as a Point is representative of One. The legs and the 
 
Ch. VI.] MAGNITUDE AND MLNTTUDE. 511 
 
 apex of the Angle are therefore representative collectively of 
 Three, (t. 533). 
 
 817. Previously the Globe Figure has been taken as the 
 concrete Symbol of Thing universally. Here we have the 
 Point, as the abstract Symbol of the Unit, and hence of any 
 or every Thing or Person considered as One. The relation of 
 the Globe and the Point and their mutual repetition of each 
 other, through Atom and Monad, as Concretoid Entity, is 
 traced out as follows : 
 
 818. The Universe has been virtually described above as a 
 Point expanded infinitely in all directions (t. 789). At the Op- 
 posite Extreme of Magnitude, on the contrary, is the Ultimate 
 Atom or Least Portion of Substance which the mind can in a 
 given state possibly conceive. The Least Atom is allied with 
 the Abstract Point. This is likewise naturally and neces- 
 sarily apprehended in thought as a Globe or Globule {a little 
 globe), and for the same reason mewed inversely ; that is to 
 say, in contracting more and more the dimensions of any 
 imaginary object, the Universe itself, for instance, its exten- 
 sion, in the absence of any motive to determine the mind to 
 an opposite procedure, is diminished equally in every direc- 
 tion until the least conceivable size is attained, and the result 
 is, necessaeily, the globular form of minutest extension. 
 Hence the Possible Space beyond the limits of the larger of 
 these Globes of Conception, with its inexhaustible possibility 
 of further expansion,— for the Mind recognizes in failing to go 
 farther in either direction its own weakness only, not the limit 
 of Possible Existence, — is the type of the Infinitely Great, or 
 of Infinity in the direction of Magnitude; and the Interior 
 of the Smaller Globe is in like manner the type of the In- 
 finitely Small, or of Infinity in the direction of Minuteness 
 {or Minitude). 
 
 819. The Intermediate Space between these Two Opposite 
 Poles of Existence, the Infinitely Great and the Infinitely 
 Small, is filled by the Actual Universe ; that is to say, by 
 
GL< CIRCLE. [CH.VL 
 
 Bodies of various dimensions, and by the Interstices of Space 
 between such Bodi< 
 
 I. The largest and most prominent of the actual "bodies 
 whioh compose the Universe are the Suns and Planets of our 
 dom >stic Solar System, and of other Systems, and especially — 
 in a ance to us — the Earth and the Sun. These various 
 
 bodies either include or sustain all other sensible "bodies. 
 These great Masses of Substance are Globes, coinciding in 
 form with the absolute Conception of the whole Universe on 
 the one hand, and on the other hand with any possible con- 
 ception of a Least Particle, Atom, or Molecule, (t. 789, 818). 
 
 821. These Planetary Globes are presented to our observa- 
 tion through the sense of sight— the most external and out- 
 reaching of the senses, and that which is most especially allied 
 with Form or Outline, — and as they appear to it, they are 
 disks merely, and not globes. It is ouly by the aid of reason 
 that we ascertain them to be round in the globular sense, (in- 
 asmuch as the eye takes no cognizanze of the dimension of 
 thickness). The Outline of a Disk, and, therefore, that of a 
 Globe, as seen by the eye, is a Circle. The Level Surface of 
 the paper on which we write and print, corresponds to the 
 Sense of Sight in the fact that it presents objects extended 
 lengthwise and breadthwise, but not in the dimension or 
 Tliicldh (thickness) c. 1. Hence the natural and proper dia- 
 gram to represent the Globular Form on paper is the Circle, 
 and since, as we have seen, the Universe is conceived under 
 the form of a Globe, a Circle in its Sldewiseness, and as an 
 Area, is the Hieroglyph of the Universe itself, of which it is 
 
 Comnietitffi'i/, t. 410. 1. The novel, and, to the ear of the purist in 
 speech, the barbarous, term Thiekth, will be henceforward used in connection 
 with Length and Breadth, to designate the three Dimensions purely as Dimen- 
 sions, and wholly apart from their plus or minus quantum of Extension. This 
 term will be justified, and its essential necessity as a technicality of the new 
 Science demonstrated in the last Chapter of the Structural Outline, in treating 
 of the Radical Constitution of Language. 
 
Ch. VL] cextee axd ctecumeeeexce. 513 
 
 tlieii regarded as describing the Outline or Circumference. 
 The Curving Continuity or Lengthwiseness of the Circle, as a 
 Peripheral Line, is, on the contrary, the well-known Symbol 
 of Eternity, or the Endlessness of Time. 
 
 822. If a Circular Expanse be diminished on all Sides until 
 we can distinguish no longer, even in imagination, between its 
 Centre and its Circumference, the Residuum is a Point, which 
 Point will then occupy the Position in Space which was the 
 Centre of the Circle originally assumed. Hence a Point at the 
 Centre of such Circular Expanse symbolizing the Universe is 
 the Natural Hieroglyph of the Primitive Atom, or Least Por- 
 tion of Substance ; thus, 
 
 Diagram UTo. 53. 
 
 823. The External Space outside of and beyond the Limit 
 of the Circular Expanse corresponding, as it does, to The 
 Infinitely Geeat, which is beyond our capacity of concep- 
 tion, the Circular Periphery itself is merely the Limit of the 
 Finite Universe in that direction ; that is to say, of the Uni- 
 verse such as the imagination is capable of conceiving it. In 
 
514 &LOBB, DISK, CIKCLE, POINT; UNIVERSE. [Ca. VI 
 
 like manner, inasmuch as the Interior of the Central Point — 
 vahich Point is still) theoretically, a Circle (or Glob !?x~ 
 
 p nist\ capable, as we admit in our reason, of infinite degri 
 
 diminution beyond where the imagination is able to j'olloio 
 ^—^corresponds to The Infinitely Small; the Rim of the 
 Int, so to speak, is the Limit of the Actual or Finite Uni- 
 - ■ in that direction (towards the Minute). 
 
 824 The Limited Space included between the Centre and 
 the Circumference of the circle, (which space is usually also 
 meant by the common term, Circle), together with the Objects 
 and Lines thereafter to be inscribed in it, then correspond to 
 the Actual or Finite Universe. 
 
 825. In the first place, wliile we recognize rationally that 
 a Point is, in the aspect of it above described, a Circumference 
 containing or surrounding a Vacancy too minute to be detected 
 by our vision, which Space itself has then a still finer Centre- 
 Point; it (the Point) is, nevertheless, theoretically taken, it- 
 self, for an xlbsolute Centre. Still again, it is, to our sensa- 
 tion, a minute Disk or Dark Spot of the Slightest Possible 
 Diameter, on the paper. As a Disk, however, having any 
 appreciable diameter, it is the Superficial Hieroglyph or 
 Graphic Sign of a Primitive Atom, or of the Least Con- 
 stituent Portion of Material Substance. 
 
 825. The Circle (as a Circular Expanse representing a 
 Globe) is, therefore, the Hieroglyph of the Universe, and also 
 of any Orb, Planet, or Globe ; of a World, therefore, in either 
 sense of the word ; and the Appreciable Point at the Centre 
 of it is the Hieroglyph of a Primitive Atom situated as the 
 Centre of that World. 
 
 8*37. But, observe that, with respect to the Circle represent 
 iiiLf the Universe, the Centre-Point of it is the precise stand- 
 point of the Observer, whose imagination, going outward 
 equally in all directions, has dictated, by the Laic of its own 
 o/n ration, the Globular Form, which is represented by the 
 Circle. The Selfhood, the Conscious Ego, the Living Spirit- 
 
Ch. VI.] W0ELD, ATOM, POINT ; BODY, SOUL. 515 
 
 ual Soul, which thus prescribes, by its own potency, the Out- 
 line Scheme of a Universe, is itself seemingly without exten- 
 sion, a Unit of Spiritual Being, a mere metaphysical or 
 Supersensible Point, corresponding not with the Sensible or 
 Visible Point even, but with the still finer Absteact Ra- 
 tional Point, which is, theoretically, the Centre of it (t. 825). 
 828. The following Diagram is representative of the Uni- 
 verse, or of a World, with the Atom of material Substance at 
 its Centre : 
 
 Diagram No. 5 4? . 
 
 829. The Circle represents the Universe or World ; and the 
 Sensible or Visible Point at the Centre denotes the Primitive 
 Atom of Matter, now with its enveloping Cell- Wall. Still at 
 the Centre of this Visible or Sensible Point — itself theoretically 
 a Circle contracted to its least dimensions — is the Invisible, 
 Supersensible, Metaphysical, or Spiritual Point, which 
 represents the Soul or the Conscious Ego of the Molecule ; the 
 Spiritual Atom enclosed within and centering a Material 
 Atom, which is its bodily Envelopment. The Type of the 
 Atom and then of the Primitive Cell so Constituted is, then, 
 equally the Type of the Constitution of a Man ; the Sensible 
 or Visible Point, Centering the Universe relatively to him, is the 
 Body of the Man, and the Finer Supersensible Point within 
 it, and only rationally procured, is the Type of his Soul, 
 
51G piumitivi: cell; moxad. vi. 
 
 830. The Graphic Symbols of these two, the Material and 
 the Spiritual Atom, respectively, when, however, disengaged, 
 may be a Large and a Fine Dot ; thus : 
 
 Diagram No. 5 5, 
 o 
 
 831. As we are compelled to give some dimension to the 
 Point when written, although it is, theoretically, without dimen- 
 sion altogether, so again, here, for the purpose of representa- 
 tion, we are compelled to assign a difference or ratio of dimen- 
 sions to objects, each of which is, theoretically, and in a certain 
 sense, in each case, infinitely small. The Calculus of the 
 Higher Mathematics has made us familiar already with the 
 idea of different Orders of Infinity in the realms of the Infinitely 
 Minute. 
 
 832. But, again, to represent the two objects, the material 
 and spiritual atom, in situ, (in their natural positions rela- 
 tively to each other), the Smaller Dot should be within, and 
 at the centre of the Larger one. To effect this arrangement 
 the Larger Dot which has been theoretically derived from the 
 contraction and diminution of an immense (Heavy- Line-, or 
 Concretoid) Circle as large as the Universe, must be again 
 relaxed and slightly expanded so as to become recognizable 
 by the eye as a Circle, and not as a mere mote, in order that 
 it may then accommodate the Smaller Dot at the Centre of 
 the Space within it. We have tJius, precisely evolved, the 
 Typical Morphic Representation of the Primitive Cell, the 
 Basis of all Real Organization ; thus : 
 
 Diaeram No. 56, 
 ® 
 
 833. TTe have now, also, in this combination of ideas, the 
 exact reproduction of the Leibnitzian Notion of the Primitive 
 Monad ; a least Element of Being, still compound, presenting 
 
Ch VT/J ECHO OF MATTER AND MINT). 517 
 
 a Material and a Spiritual Aspect inseparably combined, and 
 yet clearly distinguishable from each other ; a Personality, so 
 to speak, in the least form, its Soul or Conscious and Mentoid 
 Focus contained within, and centering its Material Body. 
 
 834. It will be seen, as we proceed, that we are gradually 
 revealing the Primitive Type of the Structure of the Human 
 Organismus, and, at the same time, of that of the Universe at 
 large, and of every other subordinate or inferior Organismus ; 
 and that we are establishing the Echo or Repetitory Rela- 
 tionship of Organized Being in any one Realm or 
 Sphere with that of Organized Being in all Realms 
 and Spheres of possible Existence or Conception. 
 
 835. We are here also illustrating the Most Subtle and yet 
 perhaps the Most Important idea at the foundation of Uni- 
 versology, namely: That The Necessary Evolution of 
 Thought in the Mind is at the same time the Law and 
 Model of the Actual Evolution of Real Existence in 
 the Universe of Matter ; so that there is a Discoverable 
 and Precise Echo, in Generals and in Particulars, 
 oetioeen the Logical Procedure of Pure Thought and 
 the Practical Procedure of God or Nature in the Creation 
 of the Universe ; the Discovery and Codification of which 
 Parallelism of Evolution is Universology itself (t. 930). 
 
 836. But again, the Thick or Heavy Point, while it is a 
 Globule, is also typically a Globe, and a Universe itself ; for 
 the question of Mere Size, from the time an object is sufficiently 
 developed to begin to be appreciated at all, as having size, up 
 to Unlimited Immensity, is not, from the Point of View of 
 Universological Science, an Essential Difference, but one of 
 Degree merely, of that which is in fact the same Entity. The 
 Infinitely Minute and the" Infinitely Extended are 
 subject to the same Model in Organization or Type. 
 In other words, from the Universological point of view, ques- 
 tions of Mere Magnitude, as well as those of the Material 
 Wrought in, lose their importance, and questions of Model 
 
618 POINT, UNIT, AND UNIVERSE. [i n. VI. 
 
 and T>i[H\ or of the Mode and the Law of Development, come 
 uppermost and completely transcend them. To render one- 
 self thoroughly familiar with this change of base, will, 
 doubih $8, require a revolution, sometimes gradual, and some- 
 times perhaps violent, in the mental habitudes of the more 
 Specialist in Science. 
 
 837. The Thick or Heavy Dot becomes, therefore, the Ana- 
 logue of Individualized Bod//, generally, and hence, in a 
 more concrete sense, of Matter ; and the national Centering 
 Point, the Thin or Light Dot, is then the Analogue of the 
 indwelling Soul, Spirit, or Mend. (Specific meanings of these 
 several terms will "be established elsewhere. ) 
 
 838. In respect to the Numerical Unit, the Analogue of the 
 Morphic Point, and hence also the Analogue of Body or the 
 Body and its Centering Rational Soul, it is the Graphic Sign 
 of this Unit; — namely, the Written Digital Figure (One) — 
 which is the superficial Analogue, as it were, a Dress of the 
 Body. Within this is TJie Spoken Word, the Body of the Unit, 
 as when we pronounce the word, One. The Mind or Soul of 
 the Unit, — the Rational and Spiritual Unit itself, — is then the 
 Meaning or Idea, the thought of the Unit in the Mind, or Ideal 
 Unity, which we embody, first, in the outward, (the Spoken 
 Word), and then in the more outward sign or expression, (The 
 Word as a written Sign). 
 
 839. It is thus that we have in the very first Element of 
 Form, — the Point, — and in the corresponding First Element 
 of Number, — the Unit,— precise Analogues of the Constitu- 
 tion of the Total Universe, and of this again as repeated 
 by another echo of Analogy in the Constitution of the Human 
 Being, with an External Envelopment or Dress as Outer- 
 most, then with an Interior Body; and finally, with an 
 Inmost Rational Soul. All of this rejieats again the Con- 
 stitt/tion of the Primitive Cell, the Basis of all Natural 
 
 Organization. 
 
 10. We have thus traversed the Numerical and Morphic 
 
Cn. VI.] THING, dot, and point. 519 
 
 Analogues (in conjunction) of the Something and the Noth- 
 ing, and then of Matter and Mlptd. The next Couple of 
 Primordial Elements is : 1. Station or Eest ; and, 2. Mo- 
 tion. The exposition of this class of Analogues has, however, 
 already lbeen made in part, while treating of Number in the 
 preceding Chapter (t 616). It was then shown that the Car- 
 dinal and the Ordinal Numbers are the Analogues of Station 
 and Motion respectively, and secondarily of Space and Time, 
 the Negative containers of these Positive Categories of Concep- 
 tion. (See Dia. No. 45, t. 670). 
 
 841. It may with propriety be repeated here (t. 307) that 
 Integral Numbers are Objective and External, as Frac- 
 tions are Internal and Subjective. The last are strictly not 
 Fractions, (Lat. frango, to break), but Sections, (Lat. seco, 
 to cut), or Compartments within any single Unit, precisely 
 echoing to the external apartness of the Integral Units, which 
 enter into the corresponding group. Fractions correspond, 
 therefore, with Internal Form, as the Rooms of a House 
 (Sp. quartos, rooms, quarters or fourths) ; and Integers 
 correspond with External Form, as of the Front and Sides of 
 the House, and its directional relations to other houses. 
 
 842. The Single Unit or Individual Thing has for its Mor- 
 phic Analogue the Single Dot or Point. Plurality — and 
 hence Aggregation, Masses of Substance, and Society — as we 
 say the Masses, for the People — have for their Analogue the 
 Aggregation of Dots or Points (t. 251, 400-2, 530, 552, 600, 
 609, a. 8, c. 32, 1. 136). This may be Incoherent or Irregular, 
 as Society in its period of social Incoherence — a mere mob of 
 Individuals ; or it may be Orderly and Organized, as Society 
 when Organized in Groups and Series, of which we have a 
 compulsory type in the Organization of the Army. Free Or- 
 ganization in Industrial and Social Groups and Series, presided 
 over by the Science of Organization to be derived from 
 Universology, belongs to the Future. Singular Number or the 
 Unit corresponds, therefore, with Monochrematic Form, (one- 
 
520 
 
 ODD AND EVEN tfUMBEB AND FORM. 
 
 [CH. VI. 
 
 thing-form, and Plural Number or the Group of Units, orthe 
 Bum, corresponds with Qroupial, Raoemous, or Collective Form. 
 
 :. Odd NUMBERS correspond with Inclined or 8 
 Form, as was sufficiently explained elsewhere. This echoes 
 in turn to Round Form, and hence to Reality, Substance, 
 and Mass, in respect to its freedom from the constraining in- 
 fluences of Normal or Segmental Form. We say Inclina- 
 tion, or Leaning, for that which is governed by the Spon- 
 taneity of mind, as against the Level and Balance of Rea- 
 son. Even Number corresponds with Segmental, Normal, 
 or Square Form, and therefore with the idea of Conform ity to 
 Law, — the suppression of Spontaneity, and thence with the 
 Orderly Description and Training of Things, or of Minds, or of 
 Shapes and Ideas, (in-formation) ; and hence with the Form- 
 giving Element itself, even as distinctive within the Domain 
 of Form. The following Diagram illustrates Odd and Even 
 Numbers, and their Analogy with Odd and Even Form : 
 
 I 
 
 Diagram. N" o . 5 7. 
 
 NUMBER-UNITS. 
 (Represented bj the Point-Element of F 
 
 orra.) 
 
 > 
 
 ►a 
 i 
 
 il 
 
 CORRESPONDING SHAPES. 
 
 (Represented by the Line-Element of Form.) 
 
 • 
 
 J 
 
 s 
 
 ■ o 
 I 5 * ' 
 
 / Odd or 
 \ / Inclined 
 \ / or Si-cto- 
 V ral Form. 
 
 
 bTBI or 
 
 Segment- 
 al Form. 
 
 844. The larger and more general Analogue for Station is 
 Statement, as of Sums or Problems, to be solved or worked 
 out; (both terms from the Latin stare, to stand). The cor- 
 responding Analogue of Motion is, then, Numerical Opera* 
 t'<>n, or the actual Performance of Calculations. The State- 
 nt of a Sum is, in preponderance, Static and - , as it 
 
 ;nds or lies expanded upon the slate or the sheet before me. 
 In oilier words, it occupies Space, or some measure of Expan- 
 
Ch. VI.] STATEMENT AND OPERATION". 521 
 
 sion. The Numerical Operation is, on the other hand, Motic 
 and Temjpic, in preponderance. The Operation or Calculation, 
 even when carried on in the mind, consists of a Succession of 
 Changes, and occupies Time, while in the Multiplication of 
 Number into Number we testify the Analogy of this Succes- 
 sion or Repetition with Time or Times, by the very form of 
 the expression which we employ in describing the Operation, 
 as when we say : Five times five are twenty-five. 
 
 845. Numerical Statement is, therefore, again another 
 and higher Analogue of The Cardinal Series of Numera- 
 tion, which is, on the contrary, more Elementary. It cor- 
 responds with Static, Fixed, or Immovable Form, (Change- 
 less Form). 
 
 846. Numerical Operation or Calculation is another 
 and Higher Analogue of the Ordinal Series of Numera- 
 tion, which is more Elementary. It corresponds with Motic, 
 Fluxional, or Movable Form, (Changing Form, which is 
 Motion). 
 
 847. Addition is, in like manner, a higher or concrete 
 Analogue of Unism. It is the Unition of Unit to Unit in the 
 production of the Sum. Its Form- Analogue is the Adding or 
 Conjoining of Form to Form at Limits, {Affinity, Lat. ad, at ; 
 fines, boundaries). 
 
 848. Subtraction is the similar Analogue of Duism. It is 
 the Sundering of Unit from Unit in the production of the Dif- 
 ference. 
 
 849. Addition, Subtraction, Multiplication, and Divi- 
 sion are reckoned as the four Fundamental Rules of Arith- 
 metic ; but Multiplication is reduced by Analysis to Addition, 
 of which it is merely a more condensed and comprehensive 
 method, and Division is reducible in the same manner to Sub- 
 traction (t. 000). 
 
 850. Addition and Subtraction are, then, in the last Ana- 
 lysis, the two, and the only two Fundamental Rules of Arith- 
 metic, as also of Algebra, as expressed by the Plus-, and 
 
 41 
 
ENTITY AND RELATION. [fir. VI. 
 
 Minus-Signs, Addition, or the Plus-sign is, then, Unismal, 
 and Subtraction or the Minus-sign, is Duismal. The Com- 
 posite and Co-working of these two is the Trinism or Com- 
 pleteness, in this fundamental sense, of the Total Calculus. 
 861. Addition thus repeats, as the higher or concrete Ana- 
 logue in Number, the Number One or the Single Unit as 
 simple element ; precisely as the coming together of two Lines, 
 Limits or Boundaries,— &$ between countries or farms, — 
 repeats the Unity of Point as the simplest element of Form. 
 We say habitually, (notwithstanding the contradiction under 
 more critical examination), "the Point at which Two Lines 
 meet," even though we contemplate them as meeting side by 
 side, and at every point along the extension of each Line. 
 
 852. Subtraction repeats, as the higher or concrete Ana- 
 logue in Number, the Number Two as simple element ; pre- 
 cisely as the cutting off of a portion of country or of a farm 
 by a Line which is then viewed as separating the parts, is 
 only a higher instance of the same kind of differencing as that 
 by which any two Points are separated from each other. 
 
 853. Numerical Operation or Calculation, repeats, as the 
 higher or concrete Analogue in Number, the Number Three, 
 as simple element. Its Analogue in Form is the Hinging of 
 the Line, in its double aspect, as at the same time the Point of 
 
 Unit ion and the Point of Separation, between two Spaces. 
 
 854. If now we pursue the Analogues of Number in the 
 Domain of Form, those of these several discriminations of 
 Numbers, and of some other related discriminations, will 
 occur as follows : 
 
 855. It was previously shown, in respect to Number, that 
 the Substance and the Form of Number* that is to say, the 
 Entical and the Relational Element which combined/.// make 
 the Existence of Number, are the Individualized Units of 
 Number, for Substance or the Entical Element; and the 
 connecting Lines of Thought, or those Lines of Inter- relation- 
 ship between the Units which constitute them into a Sum or a 
 
Ch. VI.] COMPOSITY OF EXISTENCE. 523 
 
 Series, for Fomi, or the Relational Element, within the total 
 Composity or Existence of Number ', (t 503, 555, a. 37, t. 198). 
 
 856. Let us place JSTine Digital Units in a circle or group, 
 an arrangement congruous with Cardinal Number, Eight of 
 them surrounding One, which is then the Central Unit, and 
 as such, the Pivot of the Group, or — what is the same thing — 
 the Car do or Hinge of the total Cardination of the Units thus 
 represented. Let the eight outer Units arrange themselves at 
 equal distances from the central Unit, all of which they do 
 naturally in Nature, and in the Thought, by virtue of that 
 Tendency to Equation which is equally the Law of Nature 
 and of Thought, (t. 553, 535). 
 
 857. Let us then abstract the Lines of Thought which con- 
 nect the Central Point and the Outer Points, retaining now the 
 Central Point as Pivot or Nucleus of these Lines, or as it were, 
 for the Hub of the Wheel, of which these eight lines are the 
 Spokes, or Radii. This constitutes a second figure differing 
 from the first as the predominance of Line, the formative or 
 Relational Element, over Point the Substancive or Entical Ele- 
 ment, causes it to differ, (t. 687). 
 
 858. Let us then constitute a third Figure, by inserting the 
 Lines within the first figure, or between the central and sur- 
 rounding Points ; the Points and connecting Lines making 
 combinedly what really exists synstatically prior to our 
 Analysis. In this Composity of Points and Lines, and in that 
 to tchich they correspond in the Mind ; the Points of Sensa- 
 tion, (a. 37, t. 198), Attention, etc., and the Lines of Dis- 
 crimination, Comparison, etc., we have the Type of the 
 Constitution of all Things, whatsoevee, icliether in the 
 Material, or the Spiritual Domain of Existence ; the En- 
 tical and the Relational Factor, respectively, united in the 
 Trine which is Existence and Being itself. Unit and Duad, 
 Point and Line, in their Inexpugnable Connexity, and 
 Conveetible Identity, symbolize the Constitution of all 
 Things whatsoever, (t. 839). 
 
0:24 SCIMAL8 AND DUODECIMAL [C&VL 
 
 ». The fallowing Diagram exhibits the three Figures above 
 described with their Numerical Analogies : 
 
 Diagram No. 58 
 
 * P /Total Composity or Constitution of Number = EXISTENCE 
 
 Figure 3. »-A<L-. \ # ._ ^ x 
 
 / 
 
 Sy " . ( (of Number). 
 
 • CO 
 
 \ / ^_ / ilia Jiorpmc 
 Figure 2. \ X & \ 
 
 /T\ "S> ( Number.) = 
 
 -a 
 
 P 
 
 _ / The Morphic or Relational Element of Number ; FORM (of 
 
 Figure 1. 
 
 Inter-relations, (Laws). 
 P 
 
 3 
 
 g C Tbe Substancire or Entical Element of Number : SUB- 
 STANCE (of Number.) = Group of Individual Cells, 
 Atoms, or Persons in Society. 
 
 860. We have here also the solution of the mystery of the 
 Number Nine, which is the fascination of the Poets, and was 
 the puzzle of Pythagoras. The Line-Figure, Fig. No. 2, is con- 
 stituted of the first two Normal Diamitrits, the Horizontal and 
 the Perpendicular Axial Lines ; crossing each other at right 
 angles ; plus the two Sub-Normal Diamitrits, inclining at the 
 angle of forty-five degrees, and crossing each other in like 
 
 'manner at the Centre. These make the eight Arms, or Spokes, « 
 or Rays, which, with their Centre-Point or Pivot, make Nine. 
 The Arms represent, in turn, the Eight Outer-Points, or Units, 
 which, in the First Figure, take the place of them. 
 
 861. The Outlying Vacant Space, surrounding either Figure, 
 is then the Analogue of Zero, as already repeatedly demon- 
 strated. The Central or Pivotal Unit, as representative of the 
 entire Group and of all higher Groups of Number, up to In- 
 finity, is then what I have meant by 1 = ALL, so repeatedly 
 contrasted heretofore with Zero (t 867). 
 
 802. Zero and the JS"ine Digits are not, therefore, an acci- 
 dental basis of Numeration. They are one of the measured 
 Series of Nature, revealed to the early Intuitions of Man. 
 
CH. VI.] TRISMUS AND DUISMUS OF NUMEKATION. 528 
 
 863. The Decimal Numeration, so constituted, is, however, 
 only the Naturismal or Unismal Stage of the development of 
 the Total Scheme of Numeration. For the higher purposes of 
 Science, Universology reveals the fact that a Duodecimal 
 Numeration is far more congruous and effective, and it pro- 
 vides the instrumentality, and will expound the method and 
 advantages of, this Scientismal or Duismal Stage of the devel- 
 opment of the total Scheme of Numeration. As the Decimal 
 Scheme will remain, however, the more convenient for popular 
 use, the Trinismus of this Domain will Ibe found in the Com- 
 posity of the two previous Schemes, c. 1-5. 
 
 864. The Morphic Type of the Duodecimal basis of Numera- 
 tion is obtained from the figures in the preceding Diagram, 
 with the addition of the Third Normal Diamitrit which would 
 stand at right angles to the surface of the paper. 
 
 Commentary, t. 863. 1. Fourier insists upon the number 12 as the true 
 Basis of Numeration, as that which has the greatest number of divisors. Comte 
 has curiously enough fallen upon the number 7, which, for a Mathematician 
 who would be supposed to have in view practical convenience as well as theory, 
 is not a little surprising. J. Stuart Mill, in criticizing Comte upon this point, 
 has the following: "The number Seven, therefore," (from Comte's love of 
 fanciful System) " must be foisted in wherever possible, and among other things 
 is to be made the basis of numeration, which is hereafter to be septimal instead 
 of decimal ; producing all the inconvenience of a change of system, not only 
 without getting rid of, but greatly aggravating the disadvantages of the exist- 
 ing one. But then, he says, it is absolutely necessary that the basis of numera- 
 tion should be a prime number. All other people think it absolutely necessary 
 that it should not, and regard the present basis as only objectionable in not 
 being divisable enough. But M. Comte's puerile predilection for prime num- 
 bers almost passes belief. His reason is that they are the type of ineductibil- 
 ity : each of them is a kind of ultimate arithmetical fact." (1). 
 
 2. The far greater working convenience of the number Twelve for high 
 mathematical calculations, has been in some measure tested by some of my 
 associates in the labor of practically applying the Principles of Universology 
 in the Special Sciences. 
 
 3. These principles, operating within the Elements of Speech, furnish a con- 
 venient naming, by a single two-letter syllable, of each number up to 12 x 12 
 
 (1) "Later Speculations of Auguste Comte." Westminster Review, July, 1S65. 
 
H2G BCORPHISM OF NXTfBER-SEEE [Cn.VL 
 
 >. The Morphic Analogues of the Cardinal and Ordinal 
 s >riea of Numbers, respectively, were given in the preceding 
 I apter. (8ee Dia. No. 45, t. 670). The single expansive 
 Circle is fche Analogue of Cardinal Numeration, and thence of 
 the ('animation of the Universe in Space; or of Universism 
 it 'If, as One- Truism around the Single Pivot, (Lat. unus y 
 one, verto, versus, turn). The Succession of Circles is, then, 
 the Analogue of Eventuation in Time, or the Ongoing of 
 Events, as repetitive again of Numerical Ordinality, (Dia. 45, 
 t 670'. This Analogy is so important that its repetition at 
 different points is not inappropriate. It is strikingly shown 
 in connection with the Morphic Analogues of Integers 
 and Fractions (t 840) in the Important Diagram which 
 follows : 
 
 or 144. Taking this basis from me, Professor Thomas Ilarland, assisted by 
 Professor M. A. Clancy, of the Pantarchal University, attempted the construc- 
 tion of a System of Multiplication in which the relative changes of consonant 
 and vowel sounds, under a law of change inherent in them, should register, in 
 the' form of the derived word or naming, the corresponding number which should 
 be the product of the two factors separately represented by the syllable to 
 which the law of change was applied. This subtle conception cannot perhaps 
 be hotter described than by saying that the attempt to which it led was an 
 effort to construct a Babbage's calculating machine, the materials employed 
 being the vocal sounds of which the names of the numbers are composed; 
 materials produced at will in the mouth of each individual. 
 
 4. The law of change requisite to the desired result revealed itself very 
 beautifully within the Consonant Domain, and, at one time, those gentlemen 
 announced to me that the result would be that every child would be able to 
 multiply up to 144 times 144 with as much facility as now we multiply 6 by 6 ; 
 that every individual would, in other words, carry a calculating machine in his 
 head 
 
 subsequently, on entering upon the Vowel Domain with the experiment, 
 <li faculties were encountered from some complexity in the working of the Law 
 which as yet the experimenters have not been able to solve. Professor Ilarland 
 has promised to endeavor to furnish me with a paper explaining the nature of 
 this investigation, the progress made, and the nature of the difficulty; but, 
 owing to the pressure of his present engagements in the business of the Gov- 
 ernment at Washington, it will very probably not be forthcoming in season to 
 apany the present work. 
 
Ch. VI.] MOKPHOLOGICAL TABLEAU OF NUMBEE. 
 
 527 
 
 Diagram IN" o . 69. 
 
 Figure 1. 
 
 CARDINAL SERIES 
 
 (of Groups). 
 
 -ADEXA.23Z. 
 
 CP 
 
 Figure 2. 
 
 Sub-Figure 1. 
 
 Sub-Figure 2. 
 
 Figure 3, 
 
l.X PLANA \.M. [Cu. VI. 
 
 866. Figure 2 represents the Important Morphic Anal 
 
 of the Odd and Evi:n Numbers, within the Cardinals (Dia. 
 No. 50, t. 834- ; and Figure 3 resumes the Cardinality and the 
 Ordinality in a Single View, as of a Planet and its Orbital 
 Line, a basic Iniversological Idea destined to a great variety 
 of Elaborations. (Dia. No. 45, t. 670). 
 
 8C7. In Figure 1 of the Diagram the Groups of Circles at 
 the right hand indicate the Groups of Units, which are then 
 seriated in the Cardinal Series of Positive Number. The whole 
 array consecutively on to Infinity is, collectively, what is meant 
 by Absolute Positive Unit, or 1 = All. On the left of the 
 Figure is Zero, counterparting this Absolute Unit. These 
 are the Numeral reproductions of the Metaphysical Some- 
 thing and the Nothing, respectively ; the Circles are no 
 other than points enlarged, (t. 118), and, as we have seen, size 
 is a matter of indifference in Universology. (t 836). 
 
 868. The Groupial character of Cardinal Numeration is 
 generalized, in its totality, as One Infinite Group ; and this as 
 an individual body or globoid mass. This, in turn, is repre- 
 sented by the single Circle, Figure 3 of the Diagram, ana- 
 logous with the Universe in Space. 
 
 809. Above the Central Circle Figure, 1 representing the 
 Initial and Central Unit, is the Series of Single Circles ichich 
 is the Analogue of tlie Ordinal Series of Numbers. This 
 accords with the idea of Succession in Time, and when epitom- 
 ized down to a Single Line, as constituted of a succession of 
 points, the Line or Track is the Analogue of Time, as shown 
 in Figure 3. (t 155-156, 214, Dia. No. 45, t. 670). 
 
 870. Below the Central Circle, the Analogue of the Primitive 
 Unit in Figure 1, there is, extending downwards, a Counter- 
 Series of Circles which are subdivided or sectionized interiorly 
 into Parts or Fractions. These Parts echo, number for num- 
 ber, to the Corresponding Cardinal and Ordinal Whole Num- 
 bers of the Integral Series. These are then the Morphic Ana- 
 logue of the Fractional Series of Numbers, (t. 305, 314, 341). 
 
Ch. VI.] "TRACTIONS DARK ; INTEGERS LIGHT. 529 
 
 871. The Fractional Divisions of the Single Unit, as Halves, 
 Thirds, etc., are here exhibited abstractly in a series of differ- 
 ent circles for the sake of the illustration ; they all, however, 
 actually occur within the Single Unit, and, therefore, 
 they are properly Subdivisions, merely, within a single 
 Circle. There is, thns, an Infinity of Fractional Units within 
 every Single Integral Unit. In this sense Every Single Unit 
 is literally a 1 = All, or a Unit embracing an Infinity of 
 Units within the compass of its own organization. 
 
 872. The sectionizing of the Single Unit within itself in the 
 production of the so-called Fractions is, as it were, a process 
 that proceeds in the dark. It is like the interior divisions of 
 our own bodies, which are hid from our view. Fractions are 
 thus the Analogue of the Subjective Domain ; and as the 
 Interior of the Earth is associated in respect to Darkness with 
 the Shaded or Mght-Side of the Planet, the Circles illustra- 
 tive of Fractions in the Diagram are shaded for the sake of the 
 Analogy, (t. 341). 
 
 873. The Integral Groups and Series, that is to say, the 
 Groups and Series of Whole Numbers, are, on the contrary, 
 outlying, the Individual Units separated from each other with 
 Interstices of Free and Luminous Space between them. It is 
 as when the Observer, instead of looking into himself subjec- 
 tively, looks outward objectively, upon the Groups and Troops 
 or Trains of the Bodies of other Men, or upon the Planets in 
 the Heavens. Even his own body, as externally viewed, be- 
 longs to the same objective category of perceptions. The 
 circles representing this style of numbers are left unshaded 
 to indicate the general day or luminosity of the Objective 
 Domain. The Primitive Unit standing midway between the 
 Fractions and the Whole Numbers, to both which it is hinge- 
 wise or pivotally related, dips down halfway into the obscur- 
 ity of the Subjectivismus, and arises with its Aerial Dome or 
 Hemisphere like our Residence on the Planet, and like our 
 
tmkknal SECTIONS; EXTERNAL OBOUP8. [Ca.Yt 
 
 out looking Mental Experience, iuto the luminosity of the Ob- 
 jeoth ismus (t 307). 
 
 874. Fractional Numbers are thus the Numerical Analogue 
 of the Subjective World or the World within ; and the Whole 
 Numbers, with their orderly arrangement in Groups and Series 
 of (J roups, are the Analogue of the External or Objective 
 World; whether it be the World of Men in Society, or the 
 World of Things, and then pre-eminently of the Planetary 
 Bodies in the Solar System, the type of Measured Series and 
 Harmony in the Universe, together with the still farther out- 
 lying World of the Fixed Stars, which are distributed, to our 
 perception at least, in Free and Unmeasured Series like the 
 sands on the shore (t. 307, 341). 
 
 875. The Point or Single Circle, representative of Globe, the 
 Enlarged Point, and hence of Thing, Planet, "World, is, as 
 previously shown, the Analogue, therefore, of the Single Unit, 
 or of the Number One, (t. 532, 541). 
 
 876. Any two Points are, consequently, the direct and literal 
 Analogue of the Duad, or of the Number Two. 
 
 877. But, as already shown, likewise, (t. 532\ it is not the 
 Two Points themselves, but the Straight or Stretched Thought- 
 Line — w r hich intervenes between them, and makes them into 
 a Two as a Sum — which is the single Sign or Thing represen- 
 tative of the Principle of Duism, or, in other words, of the 
 Spirit of Two. This is, in turn, Morphically considered, the 
 Quality of Straightness. The Line intervening between the 
 two Unit-Points is, by Absolute Necessity, by Tendency to 
 Equation, and by Economy of Means, which is the assump- 
 tion of the simplest method for the attainment of ends, 
 Straight, and not Crooked or Curved ; for wheresoever a Line 
 is hrolccn, there occurs a New Point, so that, in order to en- 
 visage the Primitive Intervening Line, we must then contract 
 our attention to the Straightness which occurs between the 
 First Point, and the Break or Angle w T hich now occupies the 
 position of the Second Point. Straightness is, therefore, the 
 
Ch. VI.] ANTHROPOID, ANTHKOPOIDULE. 531 
 
 MorpJilc Analogue of Duism, and its exact Echo within this 
 new Domain ; as Roundness, on the other hand, is the Ana- 
 logue of Unism. The Iteration of this statement is demanded 
 by its importance (t. 516). 
 
 878. The Point is alike representative of the Eeal or Con- 
 crete Unit, and hence of Thing, Planet, World ; hut it is then 
 a Derivative from that Point which is the precise Analogue of 
 Unism or the Spirit or Quality of the Unit. To obtain this 
 Derivative, of the same order as the Straight Line, that is to 
 say, itself a Line of a Different Character from the Straight, 
 let the Point be first enlarged into a Circle, and then take a 
 section or any portion of the periphery of such Circle as the 
 Line sought for. This will have in it the quality of Round- 
 ness, as the Counterparting Quality .to the Straightness of the 
 True or Primitive Line. It will be a Curve of the Circular 
 Order of Curvation. Roundness is, throughout, the Morphic 
 Analogue of Unism, and its exact Echo within this new Do- 
 main. All of this is again repeated from previous statements, 
 but with a view to new applications, (t. 547, 516). 
 
 879. Strictly speaking, therefore, the Point and the Line are 
 not the Analogues of Unism and Duism, as previously stated, 
 but the Point is the Analogue of the Concrete Unit, and of its 
 Analogues, Thing, Planet, Real World, (t. 541) ; and the Line 
 is the Analogue of the Abstract Duism, the Spirit or Quality 
 of Two, the intervening Nexus, Relation, or Law. 
 
 880. To unite the Point itself (not now the Curve derived 
 from the Periphery of the Expanded Point, t. 547) and the 
 Line in a Single Compound Figure is, therefore, to obtain the 
 Epitome or most elementary representative of Elaborate Exist- 
 ence : that is to say, of Existence in its next higher Stage of 
 Development above the Abstract Conception typified by the 
 Perpendicular or Uprising Line in Diagram No. 43, (t. 634). 
 The New Figure resulting, while therefore Elaborate, is still 
 the most Elementary Exhibit within the Elaborate Domain 
 of Form. 
 
GRAND TKKMIXAL I OXVERSI0X. [<u. VI. 
 
 881. The Figure bo compounded — the Point as Head con- 
 joined to tin* Lino as Trunk, at its End, by means of a Neck 
 or more attenuated Line of Connection — is then, symbolically, 
 or in Type-form, and also, actually, or in Embryonic Develop- 
 ment, the Primitive Trace of the Human, or of the higher 
 Animal Body. This Figure, so compounded, I denominate, 
 nnically, an Anthropoid (Gr. Anthropos, Max; Eidos, 
 Form), or — with reference to its Smallness as a " Primitive 
 Trace" within the Egg or Embryo), an AntJiropoidule. Its 
 composition is shown, and it is carried up through several 
 degrees of its higher development in the following Dirgram : 
 
 Diagram No. 60. 
 
 Head. Trunk. Anthropoidule or Secondary Stage Antliropoid. 
 
 Primitive Trace. of this idea. {Embryonic.) 
 
 • I 2 -t O 
 
 1 
 
 882. The shrewd observer will detect the fact that the Point, 
 and therefore the Head, should, by the first drift of Analogy, 
 represent Substance as the Concrete Factor of Existence, and 
 that the Abstract Line, and therefore the Trunk, should, by 
 the same reasoning, represent Form. The reason why this 
 first drift of Analogy is reversed in the Human Body is one of 
 the Grand Arcana of Universology, involved in the following 
 Law : That it is tlie purpose within every career of Progress ire 
 Development so exactly to reverse the primitive condition of 
 Tilings as to change all Primitive Analogies into their Oppo- 
 site*. This is the Grand TERMINAL Coxversiox ixto Oppo- 
 sites, which Nature is everywhere striving to effect. It is The 
 Conversion, Regeneration, or New Birth, which is everywhere 
 called for in the nature of Tilings. In the ultimate elabora- 
 tion of the Unman Figure, the Trunk represents Substance, or 
 that which stands under, (Lat. sub, under; stare, to stand), 
 
CH. VI.] CHILD AND MAN ; FALSE AND TEUE VEETEBEATES. 533 
 
 and the Head, with its Face and Features, comes to represent 
 Form or Feature. 
 
 883. The Fact in question is illustrative, as just stated, of a 
 Geand Teeminal Conveesion into Oeposites, as "between 
 Oeigins, or Peimaev Domains, and Final Elabobation or 
 Complete Development, — a Principle which is formalized as 
 
 The Polae Oppositeness (oe Antithetical Reflexion) of 
 Peimitive States and Ultimate Elaboeation ; 
 
 or, 
 Teeminal Conveesion into Opposites between Incipiency 
 
 and Finality. 
 
 884. It is the Grand Operation of Nature so to turn upon 
 the Axis of the Universe, (the Infinite One Turn, Lat. unus, 
 one, and versus, tuen), that the outcoming of Exposition 
 shall contradict the Elementary Outlay of Appearances. 
 Such is the Artistic and Dramatic Element inherent in the 
 very Constitution of Being. To illustrate : The Child is horn 
 with its Head downward, while it is destined to pass up 
 through successive stages of position, in arms, and creeping 
 upon the floor, until, finally, it reverses its Primitive Posture, 
 and stands erect. So, the lowest Forms of Incipient Verte- 
 brates, the Pseudo-Vertebrates, as we may denominate the 
 Cuttle Fishes with a Primitive Trace of an Interior Skeleton, 
 carry their Heads directly beneath them, and are hence called 
 Cephalopods (Heads for Feet). The True Vertebrates then 
 commence rectifying their Position, and do it more and more 
 as they ascend in rank. The Fishes are Horizontal ; the Rep- 
 tiles elevate the Head somewhat more. The Spirited Horse 
 strives hard to lift his Head above the beast-like level ; the 
 Pseudo-Man or Monkey arrives at an Angle of 45° ; some 
 Birds do the same ; but Man alone achieves the Perpendicu- 
 lar, and so reverses the Poles of the Primitive Destiny. A 
 similar Inversion concerns the Relations of the Elementis- 
 
534 RBCUBHEN4 B TO ELEKBNTAXY FORMS. [<n. VI. 
 
 mus and the Elaborismufl of Being. The same Principle pre- 
 
 vails in tln> Calculation of Social and Moral Destinies. "The 
 First shall be Last, and the Last First." The Subject begins 
 to expand, on all hands, beyond the limits of our present 
 purpose 
 
 886. This recondite subject will be discussed elsewhere, and 
 is early introduced here to remove a stumbling-block which 
 might suggest itself to the reader ; but as it occurs it offers the 
 favorable opportunity for recording the Principle, in Appro- 
 priate Formulae. 
 
 88C. Let us recur for a moment to the more Blended Com- 
 posity of Curvature and Straight ness, prefixing the Typical 
 Curve and Straight Line, as in the following Diagram : 
 
 Diagram !No. 61, 
 
 Elementary Forms. (Dia.No. io, t 512). 
 
 Arc of Circle— NATURE. Straight Line— SCIENCE Line of Beauty— ART, C. 1. 
 
 887. It is no valid criticism upon these Analogies to say that 
 Nature never accomplishes a true Geometrical Curve. It is 
 her Drift or Endeavor, so to speak, to do so, and hence the 
 predominance of circular and globular Types of Form, proxi- 
 mately, though not actually, throughout her Domain of Opera- 
 tions ; and again, it is in Science, which is Exact, that the 
 Primitive Curve is the Analogue of this quality in Nature, — 
 treating it by Abstraction as if it existed in Nature (t 511). 
 
 Commentary, t. SSfi. 1. Hogarth's Line of Beauty lias itself a threefold 
 development, elaborated under the guidance of Universological Principles, 
 Y&rying the Curve, and each of the<<e apiin other threefold variety, as Types of 
 higher and higher Evolutions of the Artistic Idea. These details will be ap- 
 propriate to future special Expositions of these new Principles in the Domain 
 of Art. 
 
Ch. VL] NATUEISM, SCIENTISM, ETC., OF NATURE. 535 
 
 In other words, Nature, in the Actual or Concrete, or, as she 
 exists, is not herself— in this technical sense— purely natural. 
 She has likewise, within her composition, the element of 
 Straightness, as, for example, in the formation of Crystals, 
 which element is, nevertheless, in the same abstract sense, pre- 
 ponderantly, the quality and the characteristic of Science, as 
 contrasted with Nature (t. 522). The result is, that what we 
 call Nature, in the actual, resultant, concrete World, is always 
 interblended, her own characteristic Roundness being present 
 in Mere Preponderance only, as testified in the general 
 or proximate Rotundity of Planets, Orbits, etc. In her General 
 and Superior Expression, therefore, Nature is herself Artistic, 
 and the Egg is, so to speak, an Art-Product of Nature, and in 
 a still higher degree the Grand Animal, and the Grand Man, 
 born of the Egg, are so (t. 514). 
 
 888. The Mineral Kingdom, and especially in bulk, as 
 Planetary and Orbital Masses and Careers, is then the Grand 
 Analogue and Embodiment of the Naturism of Nature; 
 The Vegetable Kingdom, with its Limbs, Limitation, or 
 Branchiness, and its Straightness and Uprightness of 
 Trunk or Centre-Line, is the Grand Analogue of Measuring 
 Eods or Eeeds, and of Standards, and is the Embodiment, 
 therefore, of the Scientism of Nature ; and, finally, the 
 Animal, and pre-eminently The Hominal Kingdom, with 
 its Interblending of all Analogues, as intimated in the 
 Composition of the Anthropoid, (Dia. No. 60, t. 881), and the 
 Line of Beauty, (Dia. No. 61, t. 886), is the Analogue and 
 Embodiment of the Artism of Nature. 
 
 889. Technically, the Mineral Kingdom is, therefore, the 
 Naturismns of Nature ; the Vegetable Kingdom is the Scien- 
 tismus of Nature ; and the Animal Kingdom, culminating in 
 Man, and finally in Society, or strictly, in its Naturismal 
 Stage of Development, is the Artismus of Nature. 
 
 890. Science then intervenes to study, to comprehend, and 
 to classify Nature, as the Animal World, for example ; and 
 
( LRDINISMAL ENTTTT; oeiunismal TRACK. [Cm. VI 
 
 finally comes Art to reproject a Higher or Renovated Natoj 
 
 iu the skilled breeding of Animals (from Science) ; and in 
 the higher culture of Man, and in the Skilled Organization of all 
 human affturs, culminating in a Divinized and Angelic Human 
 Consociated Life, the God-intended Destiny of the Race. It 
 Is here that first the Straight Lines, as Measurers and Stand- 
 ards, Platforms and Lays or Laws, (Scientoid), and, secondly, 
 the Serpentine or gracefully curving Lines of Art, come to 
 predominate over the prevalent rotundity of Nature ; while, 
 however, it must never be forgotten that ail Lines occur in all 
 Domains, by Inkxpugnability ; that there is Oveelappi 
 throughout ; and that the discrimination is one therefore of 
 mere Preponderance, or Degree (t. 526, 603). 
 
 891. In oilier words, Nature has a Katurismus, a Scicn- 
 tismus, and an Artismns of her own ; and so also hare Sci- 
 
 ce end Art; as so, indeed, hate all Domains and Objects 
 1 Aspects of Being in the Universe (t 522). 
 
 892. The Anthropoid or Figure of the Individual Man is, by 
 virtue of the Neck or connection of the Point-, and Line- 
 Analogues of Unity and Duism, a Cardinismvs or Ilinge-li'ke 
 Apparatus. The Head is representative of the Unit, and the 
 Trunk, as a Line or Bar ideally swinging from this Pivot, is 
 the process or projection which turns upon the pivot, as the 
 gate swings upon its hinge or hinges. 
 
 893. The Pathway of the Man as he walks through the 
 Id is then an Ordinismvs or Successionary Scheme, or 
 
 :ies of Individual Steps, connected by intervening Traces or 
 Lines. If the points be single, as when the tracks of the sepa- 
 rate feet are not discriminated, there is a Simple Order, merely, 
 as the result. If the discrimination takes place, there is then 
 Co-ordination, or Parallel Development of Seriated Lines. 
 
 . O. t. 000). 
 
 894. It results from the preceding paragraph that the Car- 
 dinal Series of Numeration maybe epitomized and represented 
 Morphically by the Anthropoid, — the Head representing the 
 
Ch. VI.] PATHWAY AND STEPS. 537 
 
 r 
 
 Unit,— the Line representing the Spirit of Two,— the Concrete 
 Unit and the Abstract Twoness, then combining in a Trinis- 
 mus, which, as the Head of the Total Cardinal Series of Num- 
 bers, represents in turn the whole of that Series. 
 
 895. It further results that the Series of Stepping-Points in 
 any Pathway of Progression is in like manner the Analogue 
 of the Ordinal Numbers, which may therefore be epitomized 
 by any portion of such Series of Steps, or, in other words, of 
 any Orbit or Pathway whatsoever. The Point at which the 
 Man stands at any given moment, in the prosecution of his 
 journey, is the Point to which he has made headway, and is 
 to the Succession of Points in the Trail behind him what his 
 own Head is to the Trunk and Limbs of his Body. This 
 Standing-Place requires, therefore, to be distinguished Mor- 
 phically by a distlnctified Point, as the Head of this ordinal 
 epitome. It is the First Stepping- Point in respect to Panic, 
 Dignity, or Attainment, while it is the last or latest in respect 
 to Progression in Time. The Pathway through the Field tra- 
 versed is, then, repeated within the Trunlc or Body of the 
 If an, that is to say, in the Skeleton, by the Spinal Column, the 
 Vertebrae with their primitive doubleness or two-sidedness of 
 Constitution repeating the Steps or Trades. The Vertebral 
 Column in Man or any Vertebrate appears as a single col- 
 umn ; but analyzed with reference to its Typical Plan or ideal 
 origin it is really double, or two columns smelted, so to say, 
 into one. It repeats, in this respect, the constitution of the 
 entire body. There is here also an instance of the Involution 
 of Analogues (t. 101). The Pathway of the walker is repeated 
 by the Tail or Trailing-after-part of the body of an animal, 
 as the serpent, for example ; and, finally, the Animal Tail, an 
 external prolongation of the Internal Vertebral Column, is re- 
 peated by the Internal Vertebral Column itself. The subject is 
 too complex to be fully elucidated in this incidental mention, 
 and must be referred to the Structural Outline of Universol- 
 ogy, a subsequent but related work. The following Diagram 
 42 
 
038 
 
 CARDINALITY AM) OKDIXALI'l Y. 
 
 [Cn. VI. 
 
 will faniiflh in comparison these two Morpliic epitomes of 
 Cardinal and Ordinal Numbers, respectively : 
 
 Diagram N" o . G^J. 
 
 Figure 1. 
 
 CARDINAL. 
 
 Figure 2. 
 
 ORDINAL. 
 
 l B t-ness 
 
 TRUNK. 
 
 S nd -ness « 
 
 In Succes- 
 
 Point achieved (Ft. 
 achever, d. chef, Lat. ad 
 caput, to or at the 
 Head). 
 
 Steps of Progress or 
 Ascension, in the Order 
 of Progression. 
 
 Repeated in the Or- 
 ganization of the Spinal 
 Column. 
 
 Note. — Forms inceptive of the Constitution of the Human Body. c. 1,2. 
 
 896. If, still farther, we remove the Heads from these two 
 Types, one of Cardinal Existence, and the other of Order, 
 there will remain, for the former, the Line merely, the Sign of 
 Duism, which now becomes the Morpliic Clef, or the most 
 
 Commentary, t. 895, 1. As Cardinality repeats Unism, (the Sum or Group 
 of Units repeating Unity), and OrdinaUty Duism (the Order or Sueemmm re- 
 peating 8eparatemm of Position); and as Tnism and Duron arc the Piumor- 
 dial Principles of All Things (t 203); and as Uhum fa (morphically and 
 DlOSl radically) Point or Head in miniature, and Duitm is Line or Trunk in 
 miniature; and as the Point and Line, cardinated or hinging upon each ether, 
 constitute the Antivropoidule, ft. 881), which is the Primitive end Elementary 
 Trace of tlr Unman F inure, (t. 881), it results that the Human Figure, is, in 
 an Elementary sense, necessarily impressed upon everything which exists or 
 
Ch. vi.j odd and even foem. 539 
 
 epitomized representative of Cardinismus ; and for the latter, 
 the simple Series or Succession of Points, connected by inter- 
 vening Lines, as the Morphic Clef or most epitomized repre- 
 sentative of Ordinism, as seen below : 
 
 Diagram IN" o . 63. ■ 
 
 . Cardinality. 
 
 Ordinality. 
 
 897. Unism and Duism, as hitherto treated, in respect to 
 their Morphic Analogues, apply universally to Indeterminate 
 as well as to Determinate Spheres. We pass from this uni- 
 versal view of the Subject to a more determinate and specific 
 one. This brings us to the consideration of Odd and Even 
 Form, new and important discriminations within the Morpho- 
 logical Domain. This is derived from the Numerical Oddness 
 
 stands forth from Creative Origins (as upon the Universe at large, in Space as 
 Head, and in Time as Trunk, Trace, or Trail, Dia 45, t. 670) ; upon everything, 
 in Theological Language, " which proceeds from the Lord " — (everything 
 Good, the JJnismal Element of Sentiment, as tending towards Unity, and every- 
 thing True, or constitutively adjusted, the Duismal Element, as tending towards 
 Individuality and Variety even of the Unity). 
 
 2. Prepared by these explanations, let us now listen to Swedenborg's theo- 
 logical and mystical statement of the same Principle, as impressionally or intui- 
 tionally perceived by him : " I will, in the last place, communicate a certain 
 arcanum, which has hitherto been known to none. It is this, that everything 
 Good and True that proceeds from the Lord, and constitutes Heaven, is in the 
 Human Form ; and that it is so, not only in the whole, and on the greatest 
 scale, but in every part and in the smallest ; and that this Form exercises an 
 effective influence on every one who receives Good and Truth from the Lord, 
 and imparts the Human Form to every inhabitant of Heaven, according to the 
 degree of his reception. It is owing to this that Heaven is similar to itself both 
 in general and in particular ; and that the Human Form is that of the whole, 
 of every Society and of every Angel, as shown in four Sections above. (From 
 n. 59 to n. 86). To which may be made this addition : That the Human Form 
 exists also in the Angels, in every minutia of Thought that is derived from celes- 
 tial Love [the Primitive Unity]. But this arcanum can with difficulty come 
 within the comprehension of any man, though it enters with clearness into the 
 understanding of Angels, because they dwell in the light of Heaven." (1). 
 
 (1) Heaven aud Hell, No. 460. 
 
540 ODD and i:yi:.\ SEBEBS. (Cn. VI. 
 
 and Even] and echoes to them, as shown in Diagram 19. 
 Figures 1 and 2. 
 
 898. Mobphic Oddxess or Ixequism — Angvlism, Trian- 
 gvlism, etc.— is the Reappearance, in Higher Stages or J 
 grees, qfthi Primitive Jlorphic Unism, — Ptmctism, Circlism, 
 Globe-ism; and Morpiiic Evexxess or Equism, — Pair-ing, 
 Copulism, Measure by Comparison,— Is the Reappearance, in 
 Higher Stages or Degrees, of the Primitive Morphic Duism— 
 Hi ctalin iism, Sguarism^Cube-ism. Ixequa-equism or Equa-ix- 
 equism is the Combination of these two related scries of ideas. 
 
 899. As the primitive Unism and Duism are the Spirits or 
 Extracted Qualities of the Numbers One, (1), and Two, (2), 
 and as Trinism is the Spirit of the Unit ion of the One and the 
 Two, it results that the Number Three (3) returns to the func- 
 tion and idea of Unity. The One and the Three are both 
 Odd Numbers, while the Two differs from them both, totally, 
 or as a Contrasted and Antagonistic Principle, from the fact 
 that it belongs to, and is the Head of, the Even Series of 
 Numbers. This is the reason of what has been already 
 referred to as the Sympathy between the First and Third De- 
 gree of the Primitive Scale of Numerical Principles, Unism, 
 Duism, and Trinism ; that is to say, of Unism and Trinism as 
 contrasted conjointly with Duism. It was in consequence of 
 this Sympathy that Love or Affection, which is Unismal among 
 the genera] attributions of the Mind, was identified by Sweden- 
 borg with the "Will, which is Trinismal, as already pointed 
 out (c. 1, t. 139). 
 
 900. The Three (3) is therefore a Oxe (1) of a higher order, 
 from which there begins a new Series of Three Degrees over- 
 lapping with the Former, as the Tonic, which begins a higher 
 Octave, endfl also the lower Octave in Music. In other words 
 One is the first, and Three the second degree of the develop- 
 ment of that generalized idea of Unity which appears as Odd- 
 ness or Inequality. 
 
 901. The Four (4) holds the same relation to Two (2) which 
 the Three (3) holds to Oxe (1) ; that is to say, it repeats it in 
 
Ch. VI] 
 
 THE CONSTITUTION OF SEVEN. 
 
 541 
 
 a second degree of that peculiar character which is here de- 
 nominated the Second Power. 
 
 902. As the One, and the Two, and the Theee, furnish the 
 Universal Principles Unism, Duism, and Teinism, in a 
 Primary Trigrade Numerical Development, so the Theee 
 and the Four, with their joint product Seven (7), furnish as 
 First Heads or Prima Capita, and, therefore, representatively, 
 the Principles of Equism, (Equity), Inequism, (Inequity, In- 
 iquity, Deviation, Inclination, Partiality, Favor), and Equa- 
 inequism, the Combination and Compromise of the other Two 
 in a Completeness of Structural Order and Arrangement. 
 {Four, (4), for Equism = The Square ; Three, (3), for In- 
 equism = The Triangle ; Seven, (7), for Equa-inequism = The 
 Compound Figure resulting.) 
 
 903. The Morphic Analogues of One, Two, and Three are, 
 as we have seen, omitting some minutiae of discriminations, the 
 Point, the Line, and the Angle or Triangle. The Morphic 
 Analogues of the Four, the Three, and the Seven, are the 
 Square, the Equilateral Triangle, and the House, Edifice, or 
 Temple, with its Body and its Roof, as seen below, c. 1-7. 
 
 Diagram !N"o. 64. 
 
 Figure 1. 
 EQUISM. 
 
 Figure 2. 
 IJSTEQUISM 
 
 Figure 3. 
 
 EQUA- 
 
 INEQCJISM, 
 
 17 
 
 Structural 
 Compromise. 
 
 Commentary, t. 90S. 1. There is perhaps no idea upon which there has 
 been such a persistent intuitional agreement among the pre-eminent writers of 
 all ages and nations as that there is some recondite meaning which attaches 
 
EMPLE. [Or. VI. 
 
 Seoondism repeats Duism, and we are here in a Second- 
 on 3 sries of Development, which is in its character Duiamal. 
 This is th Bfl to say that it is Scientic and Logical. The 
 
 Primitive or Natural Order is therefore here reversed which is 
 the reason that the Morphic Analogue of Four occurs pre- 
 viousiy to the Analogue oi* Three. All of these minute points 
 of arrangement work out into points of importance in the ulte- 
 rior development of the Science. They can only be glanced at 
 here in passing, as caveats against the uninformed criticism of 
 
 the t vro. 
 
 905. The Compass (Dividers) associates with the Circle. 
 This— together with the Rule, the Square, the Triangle, and 
 the Edifice or Temple, as that which is to be constructed or 
 built, by the " Work" of the Order— again reminds us of the 
 Symbolism of Masonry, as the Instinctual Stage of the Religion 
 of Science, and of the Science of Morals (t 770). 
 
 906. The connection of the Terms Equism with Equity, 
 
 it^lf to certain numbers, and pre-eminently among these to the numbers Seven 
 unci Twelve (after the Prime Numbers of the first order One, Two, and Three) ; 
 while at the same time there has never heretofore been a particle of Scientific 
 proof, and hardlv so much as grounds of probability, adduced in favor ot the 
 idea ' None buttfie most fanciful reasons for it have ever been given. 
 
 2 The unanimitv has nevertheless been almost equally great in respect to the 
 precise meaning assumed to the number Seven. It has everywhere been held 
 to men that which is completed or filled out. The reason ot this meaning is 
 now rendered obvious, and is abundantly demonstrated in the text. As the 
 sum of the Four and the Three, representing the Second Powers of the Prin- 
 ciple- of Unism and Dntem, the Universal Principle* of all Things, Seven is the 
 Second Power in the Symbolic (not in the mathematical sense) of Tnmsm; 
 that i* to Bay, it is the Representative of the Second Combination of the Repre- 
 •. umbers, which embody the abstract Governing Principles of Being; 
 and a* Secondiam repeats Duism, and as Duism is the Scientoid Oke, among 
 the Three Primordial Principles, the number Seven comes, by Loyalty to 
 ti,f Dominynt ok tiie Domain, (the Scientific Domain), to attain to the Scien- 
 tific pi^ominance as representative of the adjustment compromise, and har- 
 mony between the two opposing Principle in that Composity or Tnmsm 
 
 QOnymoufl with finish, fullness, or completeness. 
 taidaa Bays: '"/-a M rt*pat* rdrrerai," and Gesenius says the same. 
 
 dug to one of the illustrations of Gesenius adds : * It appears to us 
 
Ch. VI.] EXACT SCIENCE OE "INEXACT" SPHERES. 543 
 
 and Inequism with Iniquity, which, is Wrong Doing, or the 
 Perversion (or Crooking) of Equity, shows at once that we are 
 here in the presence of Moral Discriminations equally funda- 
 mental with the Metaphysical and Mathematical Discrimina- 
 tions under consideration, and that all the three Classes of 
 Discriminations must be, in the nature of things, inherently, 
 scientifically, and exactly, adjusted to each other. 
 
 907. Immense consequences result from what is involved in 
 the preceding statement. We are now, for the first time, open- 
 ing up the way to an Exact Science op Ethical and Social 
 Phenomena. We are at the same time creating the Tools and 
 Instruments, and discovering the Method, by which the Human 
 Intellect can at length obtain a complete mastery over that 
 Echo of Unity which connects, in harmony, the Lowest and 
 the Highest, the most Exact and the most Inexact of the 
 Domains of Being and Thought. It is not the place here, 
 however, for expansions and applications. I am compelled to 
 
 possible to resolve all the other passages referred to by him and others into the 
 idea of sufficiency, satisfaction, fullness, completeness, perfection, abundance," etc. 
 To this he adds nearly a page of illustrations extracted from the Scriptures ; as, 
 " to punish seven times" (Lev. xxvi. : 24) a to punish completely. 1 ' (1). 
 
 4. Swedenborg carries out this idea, as p$rt of his larger conception, that the 
 •whole of "the Word" (the Scriptures) conceals a Spiritual meaning transcend- 
 ing the literal meaning. For its connection with the matter in the text, and 
 also to give an illustration of this remarkable writer's method of interpreting 
 the Scriptures, the following full extract is given, containing his leading exposi- 
 tion (not the only one) of the meaning of the number Seven. 
 
 5. " John to the seven churches," signifies, to all who are in the Christian world 
 where the Word is— and by it the Lord is known— and who accede to the 
 church. By the seven churches are not to be understood seven churches," 
 (numerically), " but all who are of the church in the Christian World ; for num- 
 bers, in the Word, signify things, and seven, all things, and all, and thence, also, 
 what is full and perfect, and it occurs in the Word, where anything holy is 
 treated of, and, in an opposite sense, where it treats of anything profane ;— 
 consequently this number involves what is holy, and, in an opposite sense, what 
 is profane. The reason why numbers signify things, or rather resemble certain 
 
 (1) Cyclopedia of Biblical Literature, W. Seven. 
 
T>44 POWERS 01 ETOMBER AND FORK. [Cn. VI. 
 
 make every effort to keep down Tor the present to the most 
 
 i irons, and, in a , even to the most meagre exposition of 
 
 the Elements of the Fundamental Science ofUniversology itself; 
 
 in which the new Science of Ethics and a crowd of other 
 New and Related Sciences are ultimately to be developed. 
 
 908, Four is the Square of Two, and as such it is denomi- 
 nated the Second Power of Two. Eight is the Cube of Two, 
 and this is denominated the Third Power. The terms Square 
 and Cube apply therefore equally in respect to Number and 
 in respect to Form. There is here, as said elsewhere, a testi- 
 mony of exact Analogy "between these two Domains so remark- 
 able that it is surprising that it should not have suggested 
 the idea of "both a broader and more detailed Analogy which 
 should hold good throughout ( ). 
 
 909. Before proceeding further it will be convenient to at! 
 
 to the Morphic Analogues of Calculation generally. We have 
 previously seen it reduced to the two single operations of Ad- 
 
 adj actives to substantives denoting some quality in things, is, because number 
 1-. i natural ; for natural things are determined by numbers, but spirit- 
 
 ual things by thmg3 and their states (c. 2, t. 286) ; therefore, he who is igno- 
 rant of the signification of numbers in the "Word, and especially in the Aj)oca- 
 lypse, must be ignorant of many arcana which are contained therein. Now, 
 since seven signifies all things and everything, it may appear that by seven 
 churches are meant all who are in the Christian World where the "Word is, and 
 where, consequently, the Lord is known : these, if they live according to the 
 Lord's precepts in the Word, constitute the true church. For this reason the 
 Sabbath was instituted on the seventh day, and the teverdh year was called the 
 Sabbatharian y ear ; and the «0Mn timet seventh year the jubilee, by which was 
 
 Lfied everything holy in the church • for this cause, also, a week, in Daniel 
 and elsewhere, signifies an entire period, from beginning to end, and is predi- 
 cated of the church. The same is signified by seven in the following pa.ssages: 
 
 By the ween golden candlesticks, in the midst of which was one like unto 
 
 of Man fApoc. i. 13). By the seven stars in his right hand Apoc. l. 
 
 10, 20). By the seven Spirits of God (Apoc. i. 4; iv. 5). By the seven 
 
 I>s of fire (Apoc. iv. 5). By the seven angels to whom were given seven 
 
 crumpets (Apoc. viii. 2). By the seven angels having the seven last plagues 
 
 xvi. 1; xxi. 0). By the ft la with which the book led 
 
 (Apoc. v. 1 1. In like manner in the following places: That their hands 
 
 fehould be filled am n days (Ezod. xxix. 86). That they should be sanctified 
 
Ca. VI.] 
 
 ADDITION AND SUBTEACTION. 
 
 545 
 
 dition and Subtraction. These operations may be illustrated 
 as between single Units, as follows : 
 
 Diagram !N"o. 65. 
 
 ADDITION, 
 JJnismal. 
 
 SUBTRACTION, 
 jyuismal. 
 
 910. When to Addition and Subtraction operating perpen- 
 dicularly or in a single column, there is joined the idea of the 
 Addition of the whole column so situated to another column 
 or other columns situated laterally to the first, this Compound 
 
 seven days (Exod. xxix. 37). That when they were consecrated they should 
 go clothed in the holy garments seven days (Exod. xxix. 30). That they were 
 not to go out of the door of the tabernacle seven days, when they were initiated 
 into the priesthood (Levit. viii. 33, 34)." 
 
 6. " That an atonement was to be made seven times upon the horns of the 
 altar (Levit. xvi. 18, 19). That the altar was to be sanctified with oil seven 
 times (Levit. viii. 11). That the blood was to be sprinkled seven times before 
 the veil (Levit. iv. 16, 17). And also seven times towards the east (Levit. 
 xvi. 12-15). That the water of separation was to be sprinkled seven times 
 towards the tabernacle (Numbers, xix. 4). That the passover was celebrated 
 seven days ; and .unleavened bread was eaten seven days (Exod. xii. 15 ; Deut. 
 xvi. 4-7). In like manner, that the Jews were to be punished seven times more 
 for their sins (Levit. xxvi. 18, 21, 24, 28). Wherefore David saith, Render 
 unto one neighbor sevenfold into their bosom (Psalm lxxix. 12)." Sevenfold 
 is fully. Likewise in these places : " The words of Jehovah are pure words, 
 as silver tried in a furnace of earth, purified seven times " (Psalm xii. 6). " The 
 hungry ceased, so that the barren hath borne seven, and she that hath many 
 children is waxed feeble " (1 Sam. ii. 5). The barren is the Church of the 
 Gentiles, who had not the Word ; she that had many children is the Church of 
 the Jews, who had the Word. " She who hath borne seven languisheth, she 
 hath given up the ghost " (Jerem. xv. 9). In like manner, " They that dwell 
 in the cities of Israel shall go forth and set on fire and burn the weapons, and 
 

 3QUABES OF ETUXHEB AND OF FORM. 
 
 [Ctt VI. 
 
 Addition is Multiplication; and the corresponding countci- 
 OpeifctioD isa Compound Subtraction, which is Division (t 0<)<> . 
 911, If the number of Units in each column multiplied be 
 equal, and if the number of columns be equal to the number 
 of Units in any single column, the kind of Multiplication which 
 then ensues is called the Squaring of the Number contained 
 in the single column. Figure 1 of the following Diagram ex- 
 hibits tin 4 idea of the Numerical Square, and Figure 2, the 
 corresponding idea of the Morphological or Geometrical 
 Square : 
 
 Diagram 
 
 Figure 1. 
 NUMERICAL SQUARE. 
 
 No . 6 6. 
 
 Figure 2. 
 MORPHOLOGICAL SQUARE. 
 
 1 ooooo 
 1 ooooo 
 1 ooooo 
 1 ooooo 
 
 JLOOOOO 
 
 Addition, 1 + 1, etc. ; multiplication, 5 x 5 = 25 
 
 912. If to the sheet of columns (summing up in the instance 
 above as twenty-five) we then add a number of sheets equal 
 
 / 
 
 v 
 
 they shall burn them with fire seven years : they shall bury Goer, and seven 
 months shall they be cleansing the land" (Ezek. xxxix. 9, 12). " The unclean 
 Spirit will take with him seven spirits more wicked than himself" (Matt. xii. 
 15). Profanation is here described, and by the seven spirits with which he 
 would return, are signified all falses of evil ; thus a plenary or total extinction 
 of goodness and truth. By the seven heads of the dragon, and the WOfll erowns 
 upon his head, (Apoc. xii. 3), is signified the profanation of all goodness and 
 truth. It is evident from what has been said, that seven involves what is holy 
 or profane, and signifies all things and fullness" (1). 
 
 7. Among non-theological writers we have already seen the devotedness of 
 Oomte to the number seven (c. 1, t. 863). Fourier had the same; although his 
 ideas dominated in the number Twelve, with a pivotal addition of 
 Comte, without this discrimination, fastened in some manner also upon the 
 
 (1) Apocalypse Revealed, No. 10. 
 
Ch. vl] point, line, squake, cube. 547 
 
 to the number of columns in a single sheet superimposing one 
 of these sheets surface- wise upon the other, we shall have the 
 numerical Cube of five, (the number here chosen as basis), 
 which is five times twenty-five or 125. The Morphological 
 Analogue of any Numerical Cube whatsoever is then a simple 
 Geometrical Cube. This may be made analogous with any 
 specific Numerical Cube by marking off the corresponding 
 number of divisions upon its side, as feet or inches, for exam- 
 ple, of measurement. 
 
 913. As the Point is the Analogue of any single Unit, so the 
 Line with its measure-marks is the Analogue of the Numerical 
 Column of Units ; the Square, divided as the Chess Board or 
 Chequer Board, is the Analogue of the sheet of Columns, and 
 Units within the columns of the Sums which is squared by 
 Multiplication, and the Cubic Pile, as constituted of other and 
 minor cubes, is the Analogue of the Numerical Cube. 
 
 914. We return now to the consideration of the Globe, the 
 Cube, and the Egg as the Three First Heads of Concrete 
 or Elaborated Form. As such they constitute a Department 
 of Form which is pre-eminently illustrative of the Principles 
 of Organization or Concrete Being ; the Globe of the Unism, 
 
 number Thirteen, as a governing number. See, upon the same subject, the 
 writings of St. Pierre, Luke Burke's Mythonorny, and passim, throughout the 
 whole body of literature. The number Nine is, as it were, only a more elaborate 
 Seven — the mathematical or literal Second Power of Three, as Seven is sym- 
 bolically so, by Abridgment— by Addition substituted for Multiplication, a. 1. 
 
 Annotation, c. 1, t, 903* 
 
 The frame thereof (1) seemd partly cir- And twixt them both a quadrate was the 
 
 culare, base, 
 
 And part triangulare ; worke divine! Proportioned equally by seven and nine ; 
 
 Those two the first and last proportions Nine was the circle sett in heaven's 
 
 are ; place : 
 
 The one imperfect, mortall, fceminine ; All which comparted made a goodly dia- 
 
 Th' other immortall, masculine ; pase (2). 
 
 (1) The Human Body. (2) Palace of Alma in Spenser's "Fairy Queen, 1 ' B. ii. c. ix. v. 22. 
 
548 
 
 ANALOGICAL THREE POWERS. 
 
 [Cn. VI. 
 
 the Cube of the Duism, (in a Third Power of ascension from 
 the Elementary Duism of which the Analogue is the Straight 
 line), and the Egg as the Trinism of this Concrete Domain. 
 
 5, Hie Globe Figure is then itself the Analogue of a Third 
 Power— in a new analogical sense — of Unism in the Primary 
 or Incipient Development of the Principle. The Stages here 
 are, the Point as Basis (or First Power); the Circular 
 Surface as the Second Power ; and the Solidity of the 
 Globe as the Third Power. All these are Naturoid. They 
 
 successive elevations of the general idea of Roundness 
 and of Futurism, answering to the Line, the Square Sur- 
 face, and the Cube for the corresponding Degrees or Powers 
 of Straiglitness, and hence of Scientism. The Ovoidule or 
 Egg-shaped Atom or Germ, the Ovoid Surface (Membra- 
 noid\ and the Solid Ovoid, are the corresponding Degrees 
 or Powers of the Trinism (Artoid within Nature) of this Series 
 as exhibited below. 
 
 Diagram No. 67. 
 
 Xaturoid. Scienioid. 
 
 Artoid. 
 
 3rd Power. 
 
 2d Power. 
 
 1st Power. 
 
 01 0. The reigning Compound Series of Morphic Discrimina- 
 tions, such as prevails already in Science, is derived from the 
 Middle Column of the above Diagram— Scientoid— subsuming 
 
Ch. VI.] 
 
 KEIGNETG SERIES OF FOEMS. 
 
 549 
 
 as a Basis, and resting upon the Point, taken from the First 
 Column — Naturoid. The Rule, the Square, and the Cube 
 have been instinctively recognized, although never explicitly 
 stated, as having relation to Exactitude ; and Exactitude is the 
 Spirit of Science. 
 
 917. The following Diagram will again exhibit this reigning 
 Series of Geometrical Discriminations now raised numerically 
 through a Series of Four Degrees, — borrowing for the purpose 
 the mere, Point, as Least Element from the Naturoid Series of 
 the preceding Diagram : 
 
 Diagram No. 68. 
 
 4. 
 
 Solidity. — Solidismus. 
 
 3. 
 
 Surface. — Superficiismtts, Sur- 
 facismus. 
 
 2. 
 1. 
 
 Line . — LrrasMUs. 
 
 POENT. — PUNCTISMUS. 
 
 918. We have hitherto, for the most part, considered the 
 Point as the Analogue of the Unit, and hence as related to 
 Number. But Form itself has, as may be inferred from the 
 Diagram, one fourth of its entirety represented by the Point. 
 This is Form as constituted of mere points irrespective of lines, 
 
5j0 SUBDIVISIONS or BEB] [Cn. VI. 
 
 B01&06B, or solids. This! have denominated the Ptmotismua 
 
 Of Form, and to this we have already given our attention. It is 
 that department of Form which is well illustrated by the Stare 
 as t,h \ stand scattered in the Firmament, or by the Stipple 
 Work of the Painter, which is a mere aggregation of Points — 
 the individual Points repeating, of course, the Units of Num- 
 ber. So far as this, it has been previously described and 
 illustrated (t 603-607). 
 
 910. But further than this, the Punctismus of Form is not 
 so simple as not to admit an exceedingly important subdivi- 
 sion. It has three Grand Departments, as follows: 1. Po i 
 tion, of which the Type is the Single Point; 2. Distance, of 
 which the Type is Two Points at some degree of remoteness 
 from each other ; and 3. Situation, or Relative Position, of 
 which the Type is Three Points (usually) adjusted equi- 
 distantly by Tendency to Equation. The composition of 
 this last is Position plus Distance. 
 
 920. The next Grand Department of Form, in this reigning 
 Series of the Departments of Form, is Lineation or Limitation 
 Proper, — or, as a Department, the Limitation of Form, — of 
 which the Type is the Line. This undergoes a similar Three- 
 fold Division, into 1. Rectism, of which the Type is the 
 Straight Line ; 2. Angulism, the Type of which is the Broken 
 Line or Angle ; and 3. Curvism, or an infinite Series of 
 Angles brought into reguloidism which is here representative 
 of the Principle of Rectism in combination with Angulism. 
 
 921. The Third Grand Division of Form of this Order is 
 Surfactsm— Apparitional, Phenomenal. Of this the three- 
 fold distribution gives : 1. Segmentism, of which the Typical 
 Representative is the Square ; 2. Sectokis^, Typically repre- 
 sented by the Equilateral Triangle ; and 3. &BCLISM, of which 
 the Type is the Circle, as to its surface or face. 
 
 -. The Fourth of these important Divisions of Form is 
 Boltdibm or Solidity, which subdivides into 1. Cube-ibm, as 
 the Grand Concrete Type of Regularity ; 2. Pyramidism, or 
 
Ch. VI.] 
 
 SYMBOLISM AND DEGEEES OF FORM. 
 
 551 
 
 Solid Angulism; 3. Globism, the Grand Type of Solid Ro- 
 tundity and of Concrete Entity or Thing. 
 
 923. The Diagram below will exhibit these several Sub- 
 divisions of the Domain of Form in their ascending order of 
 
 Diagram No. 69. 
 
 4. SOLIDISM. 
 
 (Volume or Tome, Folio, 
 
 Octavo, etc.) 
 
 1. 
 
 3. 
 
 3. SURFACISM. 2. 
 
 (Pages and Leaves.) 
 
 1. 
 
 Globe-ism. 
 
 Pyramidism. 
 
 Cube-ism. 
 
 Circlism. 
 
 /^ 
 
 Life-Foots or 
 Germ. 
 
 Soala. 
 
 Temple. 
 
 Sectorism. (Ineqttibm). 
 
 Segmentism. (Eqttism). 
 
 t. 902. 
 
 f 3. 
 
 2. LINEATION. i 
 
 (Lines of Writing or 
 Print). 
 
 2, 
 . 1. 
 
 Curvism. (Grace, Gracefulness). 
 
 X Angulism. (Deviation, Transgression). 
 
 JRectistn. {Direction, Directness, Eight). 
 
 K ' •) 
 
 1. PUNCTATION. 
 
 (Punctuation and Letter- 
 types) t. 604). 
 
 2. 
 I 1- 
 
 SITuation, (Distanciated and Belated Po- 
 sition). 
 
 Distance. 
 
 Position. 
 
 0.1. 
 
 Commentary, t, 923. 1. The immense significance and importance of 
 these Morphic Discriminations will gradually open to the Mind of the student 
 of Universology. It is not merely nor mainly as developing a new and im- 
 
ASiKXT AND DESCENT OF FOBM-8CALE. [Cn. VL 
 
 increas raplexfty from the Point up to the Cube, if we 
 
 b gin the numbering in the margin, and rise to the top of the 
 Table. Otherwise, if we descend in the ordinary manner of 
 reading a page of printed matter, we have the n order of 
 
 decreasing Complexity, from Globe to Atom and Point ; from 
 Concrete and Corporeal to Abstract and Elementary. (The 
 reader should not forget that the Tables and Diagrams are 
 usually to be read upwards. The Analogies, in the Left Margin, 
 with the Constituents of Literary Matter, will aid the Under- 
 standing of the Subject ; so of the few suggestive terms in 
 Parentheses, on the Right, relating mostly to Ethical Con- 
 siderations.) 
 
 924. In the Fourth and Highest of these Typical Classes of 
 Form, — and. then, in all the others by Echo or Correspondence, 
 — different classes of effects are produced by different mod 
 of combining the Subdivisional Factors of the Department. 
 For example, the Cube as Body, and the Pyramid— which 
 may be rounded by Artistic Modification into the Dome 
 as Roof or Surmounting Addition,— furnish, conjointly, the 
 Architectural Type,— that of the House, Palace, or Temple, 
 the Residence of the Animal or the Man, of the King, and of 
 the God, respectively. The Cube and the Globe Figures, com- 
 
 mense Science of Morphology as such, that their value is to be considered. 
 Apart from, and altogether paramount to, this direct and immediate value, is 
 that of these same Forms as Hieroglyphs and Symbol* of Corresponding Pnn- 
 
 f esand L g in a Con I i-nty, and pre-' 
 
 teribing or governing the distribution, — in precise Correspondence with these Forms,— 
 
 \U the D Us and all the Details within all the Departments of Being. 
 
 - i lea is repeatedly insisted upon in the present work, because it will often 
 require a new mental training to !>rin£ the mind unaccustomed to the subject 
 
 Dpletelj into the ability to seize the meaning of the statement. As it is the 
 Scientific point of view we are now occupying, and at 
 
 the U * which the 8trai 
 fry held to the lets regvl rr forms present* d by h it is 
 
 this Geometrical Variety of Form which is properly denominated Positive, or, 
 in other words, Paramount and Governing in the Domain of Form. 
 
Ch. VI] HOUSE, INHABITANT, CAREEK. 553 
 
 bined "by interblending, furnish the Type, as previously 
 shown, (Dia. 47, t. 775), of the Egg, the Embryo and Vital 
 Representative of the Animal, the Human, or the Divine, 
 Inhabitant of the Edifice, or Tabernacle, or Dwelling-Place. 
 The intervening Pyramid, as Scala, or Scale, or Staircase, 
 the Graduated Ascension from a Base, like that of the Cone, 
 to a point as its Apex, or of Descent, as from the Apex to 
 the Base of a Cone ; or from the Centre of a Globe to a Plane 
 cutting its Surface as Base, — is representative of the State, 
 or Career of Development, of the Individual or Race through 
 a Hierarchy of Rank, from the dust of the earth and the 
 worm, up to the Supreme Central Type of Perfection. This 
 in the Natural Order of Evolution coincides with the Ascen- 
 sion of the Staircase ; the Logical Order finds its Analogy 
 in the Counter- direction to that of Descent (t. 6). 
 
 925. Edifice, Tent, Tabernacle, Shrine or Arena; the Di- 
 vinity or Inhabitant occupying the Shrine ; and the Career 
 of Achievement, Dignity, and Bank,— are thus Three Grand 
 Aspects of the Development of all Being, so symbolized by 
 the Morphic Combinations here brought into view. The term 
 Hierarchy, which means, literally, no more than a Priestly 
 Order of Government, has been adopted and expanded to 
 mean, in Sociological parlance, and then as a Technicality of 
 Universology, any Scheme or Scale of Ascending, Descend- 
 ing, and Correlated Dignities and Ranks, as that of the 
 Inferior and Superior Officers in an Army or the State ; and so 
 even with reference to Inferior and Superior Orders of Develop- 
 ment in any Department of Nature or in any Plan of Organi- 
 zation whatsoever. 
 
 926. But it remains now to be stated, that all that is exhibited 
 in the preceding Diagram is a mere Abstract from the real 
 Exhaustive Scheme of the Basic Distribution of the Grand 
 Domain of Form, (the Morphismus). The following sched- 
 ule will intimate the Method and Scope of the larger and 
 truly Universological Distribution, which in subsequent works 
 
 43 
 
554 BEDT7LX OF MOBPHIC I . BTO, (Vn. VI. 
 
 of Detail, may and wfl] b i cam* d out with exactitude and 
 minuteness into all its various branch 
 
 1. The Unibmus of Form, (op, I clinically, of the Mor- 
 phismus), i< Tin: Point with its Varieties and Moditicatio 
 
 reven the Point is by Metaphysical Analysis capable of 
 Infinite Variety), — the Point standing representatively for the 
 entire Pnnctisnius of the Morphismug <t. 603-607 . 
 
 2. The Duismus of Form is The Lixe representative of 
 the Liniismus of the Morphismus (t. 603;. These two are the 
 Elementismus of Form. 
 
 3. The Teentsmus of Form is Elaborate Form which 
 bifurcates into 1. Solid Form ; and, 2. Superficial Form or 
 Surface Form (t. 538). 
 
 927. Dismissing for the present the Unismns and the Ti ■'. 
 mus in the Scale, let us pursue the distribution of the Duis- 
 mus or Liniismus of Form. 
 
 1. The Unismus or — substituting the Principle for the 
 Domain, we will now say — the Uxism of Form is The 
 Steaigiit Lixe ; 2. The Duism of the Line is The Broken 
 or Defk acted Lixe ; and, 3. The Teixism of the Line is The 
 Curve, which involves the Principle of the Angle or Break in 
 its Continuous Deviation from Straightness, and involves the 
 Principle of Straightness by the Regularity (or Reguloidu< 
 t. 520) of the Curvature <t. 517, 518 >. It appears now that 
 the Exhibit made in Dia. No. 13, t. 533, is also no more than 
 an Abstract of this more ample Distribution. 
 
 3. Dismissing the Unism and Duism, let us pursue the 
 Trinism of this last Scale. 
 
 1. The Unism of the Curve is The Cubvb of Single 
 Curvature; 2. The Duism of the Curve is The Curve of 
 Double Curvature; and, 3. The Teixism of the Curve is 
 Tin: Spiral, which in the respect in which it differs from the 
 Helix, is properly A Curve of Triple Curvature t637«. 
 
 I, Dismissing, in this instance, the Second and the Third 
 Branch of the Distribution, let us pursue the Subdivisions of 
 
Ch. VL] composite line of beauty. 
 
 the Curve of Single Curvature ; that is to say, of the Curve 
 which lies wholly in the Same Plane. 
 
 1. The Unism of the Curve of Single Curvature is 
 the Simple or Circuloid Curve, or, in other words, the Arc 
 of a Circle ; 2. The Duism of this Curve is the Serpentine 
 or Hogartli ' s Line of Beauty, which also subsumes the Rec- 
 tism of the Straight Line, and is itself, therefore, at the same 
 time, a Trinism relatively to that more radical connection 
 (t 520) ; while yet hi respect to mere Curvature it is Duismal, 
 involving doubleness, on the one hand, and converseness, on 
 the other, of Simple Curvation; 3dly and finally, The Tri- 
 nism of the Curve of Single Curvature ascends still 
 higher than Hogarth's Line into the Realm of Art and Beauty. 
 It is the Simple or Circuloid Curve adjoined as a Head to the 
 Serpentine as a Trunk or Trail, precisely as the Point adjoined 
 as Head to the Line as Trunk produces The Anthropoidule, or 
 as Head adjoined to Trunk produces The Anthropoid, (t. 881), 
 which is representative of Anthropomorphism, universally. 
 This pre-eminently artistic Compound Line of Beauty, the 
 Nature and Elements of which have not, as I am aware, been 
 previously defined, is favorably illustrated in the Outline of 
 the Neck and Back conjointly of the Arabian Horse and other 
 
 Diagram. 3NTo. 70. 
 
 Trinism of the Curve of Simple Curvature. 
 
 high-blooded Horses. The Arch of the Neck is the Arc of a 
 Circle, and the Head of the Compound Curve in question. 
 This declines into the Serpentine of the Back and Croup which 
 is the Trunk or Trail of the Curve. The accompanying Diagram 
 
556 UJUVJCRSOLOGY AGAIN DEFINED. [Cu. VI. 
 
 completes the illustration. The Principle of Artistic Modi- 
 atioh t. 515) intervenes to modify the Theoretical Elements 
 of the Curve. The Curve abuts on the Straight Line which 
 represents the Head of the Horse. 
 
 930. The Elementary character of the present work forbids 
 to do more than merely to open up this imm snse held of Sci- 
 entific investigation ; the Exhaustive Scientific Distribution of 
 the Elements and Infinitive Varieties of Naturic, Scientic, and 
 Artistic Form. I must not dismiss the Subject, however, after 
 this mere initiation, without especially emphasizing the fact 
 that, if this immense Distribution were completed, it would 
 constitute no more than the Science of Morphology as elabo- 
 
 EATED FROM THE PRINCIPLES OF UNIVERSOLOGY. It WOIlld 
 
 still not be Universology itself, which is something yet vastly 
 greater in Character and Scope than all this. Universology 
 in respect to Form treats not of the Forms as such, but of 
 the Meaning or Significance of the Forms, typically, or 
 as they Ecno to Corresponding Developments of Number, 
 of Metaphysical or Logical and Moral Principles, of Socio- 
 logical Principles, and the like, throughout every Depart- 
 ment of Being. It is the Comparology of all these through 
 the aid of Typical Forms as Patterns or Normal Ideas which 
 constitutes it the Science of Universology. Every Variety, 
 Element, and Aspect of Form, in the utmost Infinity 
 of its possible Development, is the Type, Symbol, or 
 Hieroglyph of a precisely Corresponding Principle 
 ix every Sphere and Department of the Entire Uni- 
 verse. The Explicated and Systematized Knoicledge of all 
 this pertains to, and is again, the Science of Universology 
 itself (t 3, 59, 70, 136, 137, 153, 159, 165, 183, 443, 835). 
 
 931. The Free-Mason has instinctually wrought symbolically 
 at the construction of the Temple ; the far-reaching genius of 
 Fourier saw all Humanity, in the coming Age of High Har- 
 mony, as Phalanxes of Consociated Individuals Collectively 
 inhabiting Innumerable Magnificent Palaces ; and the vision- 
 
[Ch. VI. THE NEW JERUSALEM. 557 
 
 of the Seer of Patmos, more poetically inspired than all others, 
 discerned the beatific Structure of Human Society in the 
 Future, as both an Edifice and a City descending out of 
 Heaven, and having the dimensions of a regular Architectural 
 Plan (a. 54, t. 204, 286, 287, 423, 425; c. 1-3, t. 453, 587, 903, 
 (Dia. 9), 905, 909, 922, 924, 948, 1015-1030). 
 
 932. The Point is the Analogue of Position, or of the Posit- 
 ing of our Thought ; it may be merely in blank space, or in 
 imagination even ; so that it converges upon, and occupies, as 
 it were, one Centre or Place, as when we attend to anything 
 whatsoever ; whence it also happens that the Point is repre- 
 sentative of a Unit, Entity, or Single Instance of Being, and 
 hence of Thing, Object, or Individual. But it is Pure Thing 
 or Object, irrespective of any quality, property, attribute, or 
 relation other than this one of Position itself. Such is the 
 Process of Thinging and Thinking / that is to say, of Indi- 
 vidualizing, in Pure Reality or in mere Thought. It is this 
 which the intelligent Phrenologist means by the action of the 
 Organ of Individuality, which he locates directly on the Mid 
 or Median Line of the Forehead, slightly above the root of the 
 ISTose. The Natural Language of this organ, he would inform 
 us, is the knitting of the brow, when we attend, externally. In 
 the action of this Organ is the Incipiency of all Intellectual 
 Function ; the Point being in respect to it, as in respect to Ex- 
 ternal Form, the Starting-point and Least Element of Distinc- 
 tion, prior even to Delineation (De-LiN-eation). 
 
 933. Immediately below this point in the Brow, and to the 
 right and left along the superciliary ridge or eyebrow, the 
 Phrenologist again locates a series of mental faculties which 
 collectively he denominates Perception, or the Perceptive Or- 
 gans of the Head. Perception means collection or gathering 
 together, and primarily of Points, as constituting Lines, Sur- 
 faces, etc. In French they say, the perception of rents, in the 
 same sense as in English we speak of the collection of money 
 or debts. The first stage in the Collectiveness of Points is the 
 
t:ii; riii:i:.Noi.()(.i( al OB [Gh. vi. 
 
 Category of Distance, which is denoted elementarily, as shown 
 in the Diagram, by Two Points, which must of course be col- 
 lected in the thought, or perceived conjointly, while yet tl 
 remain distant, (Lat. di, starts, STAironrG asundeb), in order 
 that we have an apprehension of Distance Buchanan, in 
 
 pilar accordance with this idea, adds to the Ordinary List 
 of the Organs of Perception a Phrenological Organ of u Dis- 
 
 ic ■ " at the side of the root of the nose, and adjoining the 
 better recognized Organ of "Form." 
 
 9:>4. The Two-Points are, as I have said and repeated, the 
 Universal Analogue of Distance ; as the Three-Points are so 
 of Situation, wliicli last is Distance in connection with Position 
 or mere Centre. Then comes the Line, which is the type of 
 Lineation ; and Lineation or De-lineation is Form proper, or 
 Figure, or Outline. The phrenological Organ of "Form" is 
 placed inmost along the Brow, or contiguous to the side of the 
 root of the Nose. That of Situation I shall account for else- 
 where. 
 
 935. Then comes Surface. This is represented "by Color, 
 as the basis of superficial or Surface-wise Phenomenality or 
 Appearance. The phrenological Organ of " Color," if located 
 in strict accordance with this occult truth, would occur next 
 outwardly along the Brow, but, by a subtle operation of 
 the dance of positions which reverses the Abstract in the 
 Concrete, and which has reversed the relative positions of 
 Distance and Form, it occurs actually further out than the 
 Organ of "Weight." Buchanan interposes in the same 
 group, but lower down, between the angle of the eye and the 
 nose, an Organ of " Size." This is only the Globose aspect 
 of Form, and seems related to Space, and to the Organ which 
 other phrenologists have located above the superciliary ridge, 
 and have denominated "Locality." 
 
 936. The Organ of " Weight" then comes in as representa- 
 tive of Solidity, the next of these Morphic Degrees above 
 
 Solids and Ponder are basically related to each 
 

 Ch. VI.] EXTENSION AND PROTENSION. 559 
 
 other, not that Solids are the only bodies which are pondera- 
 ble, but that the given body in its solid consistency is pro- 
 portionally more ponderous than it is in its liquid and gaseous 
 state. 
 
 937. All these Discriminations and Groupings of these phre- 
 nological Organs have been made, hitherto, in a purely em- 
 pirical way, that is to say, guided by no other Principle than 
 Observation ; and yet the reader, I think, cannot fail to be 
 struck by their general coincidence with the proper results of 
 that radical analysis above instituted, Universologically, and 
 which concerns the Point, the Line, the Sueface, and the 
 Solid. 
 
 938. We have now exhausted, in this comparison, what is 
 contained in the fourfold discrimination of the preceding Dia- 
 gram ; but as yet we have only partially exhausted the Organs 
 of Perception, which the phrenologists have located along the 
 Brow. I have mentioned the Organ of "Size" supplied by 
 Buchanan, and its natural association with " Locality " and 
 hence with Space. He also locates at the outer side of the 
 eye an Organ of " Force;" that is to say, of the Perception 
 of Force or Dynamic Phenomena. This is at the base, in like 
 manner, of the sense of Time, which word he also employs as 
 the name of an Organ above this one, and above the super- 
 ciliary ridge, and by the side of that which the other phreno- 
 logists have denominated " Locality" ( — Space). 
 
 939. Let us now substitute, for our present purpose, the 
 names Extension and Protension for these Organs of Size or 
 Locality and Force, and we have at once the Spacic Idea and 
 that of Tlie Urgency forward in Time as a Current of Events, 
 with which — coupled with each other as the joint Negative 
 Ground of all Being — the Universological student is now al- 
 ready familiar (t. 9). Space and Time are, in other words, 
 the Negative Containers of that Solidity which has as its 
 single analytical elements, Points, Lines, and Surfaces. 
 
 940. Finally, " Order" and "Calculation" finish out, as 
 
560 HTCJ8IO, LAKGX7AG [fn. VI. 
 
 Phrenological Organs, the range of Perceptive Organs, if i 
 
 • and "Language," which being something 
 more than mere Perception, are placed, both of them, by 
 Buchanan at the outer angle of the Brow. These will be noticed 
 
 presently it 943. 
 
 941. "Order" is the Seriality or Ordinality , and "Calcula- 
 ; » is the Grouping, Summation, or Cardinality with which 
 
 , r or student lias been rendered already familiar 
 
 (Disi. No. 45, t. 670). 
 
 942. It appears then that the four attributions of Form con- 
 tained in the Diagram— Point, Lixe, Surface, and Solid— 
 are still of a partial character in this, that they are Entical and 
 l/nismal, or such as relate mainly to the one object ; and that 
 there is another Variety of Form which corresponds to them as 
 X egatoid, Relational, and Duismal, or such as concerns in pre- 
 ponderance Various Objects in their Co-ordination with each 
 other. Space and Time coincide with the Unismal Order of 
 these Discriminations ; Groups and Series with the Duismal. 
 
 943. Finally, the Trinismal Combination of both classes of 
 these properties and conditions of Form,— Entical and Rela- 
 tional—and of the Laws of Movement as measured by Form, 
 constitutes Harmony ; and Harmony, when expressed in Lan- 
 guage or Sound, is Music. The phrenologists have then, in 
 striking accordance with these deep analytical discriminations, 
 located the organ of " Music" at the termination, or, as it 
 were, at the head of the Series of Organs which we have been 
 investigating, just beyond the outer angle of the Brow. Here 
 also Buchanan places the Organ of "Language," and also a 
 distinct Organ of "Sound," while former phrenologists have 
 located the Organ of " Language" farther forward, in the 
 Perceptive Range, and back, as it were, of the eye itself. 
 
 'J 14. It is proper here to observe that Buchanan, who is the 
 discoverer of Psychometry and Psycho-Neurology, and almost 
 the Founder of Monanthropology, has corrected the Gallian 
 
 ^stem of Phrenology, and advanced the knowledge of it very 
 
Ch. VI] SCTENTISMAL PHRENOLOGY. 561 
 
 greatly by partially abandoning mere Cranioscopy, or " the 
 Reading of Bumps," and substituting, in a great measure, 
 the Psycho-Neurological method, that of " Magnetizing" the 
 different organs or localities of the Head, and observing the 
 mental manifestations which are, in sensitive subjects, regu- 
 larly evoked by that process. 
 
 945. But the method of Buchanan in Phrenology, like that 
 of his predecessor Gall, is still merely empirical, observational, 
 or inductive. Universology will revolutionize Phrenology and 
 Monanthropology, by introducing a totally new element, Ana- 
 lytical and Scientismal; one which will be to the mental 
 Geography of the Brain and Head, and, in a secondary sense, 
 to that of the Trunk or Whole Body also, what Scientific Geo- 
 graphy is to the mere Naturismal Knowledges of the traveller, 
 who observes and classifies his observations with no knowledge 
 of any equator or poles of the Earth, and consequently with 
 none of any degrees of Latitude and Longitude, nor of any 
 mathematical method of determining distances, climate, etc.. 
 
 946. Universological Phrenology begins at the opposite end 
 from merely observational investigation by any of the methods, 
 and determines, a priori, the Design, so to speaJt, of Nature 
 in the Mathematical Outlay of the Head. The mental mani- 
 festations associated with different localities are then merely 
 the natural climatic influences, so to speaJc, properly to be 
 anticipated, analogically, from the mathematical relation of 
 the parts. 
 
 947. This new Scientismology of Phrenology does not dis- 
 pense with the Naturismology which is Observational, any 
 more than the scientific outlay of the blank Globe, by its lines 
 of latitude and longitude, dispenses with the insertion of the 
 natural features of the land and water. It only correlates, 
 measures, and governs them, and furnishes a new method of 
 rapidly attaining to a higher and distinctly different under- 
 standing of the Subject. What this new a priori and pure 
 or transcendental scientific element thus effects for Phreno- 
 
Ml -UAL AND OTHEB IIARMOXIES. [Cii. VI. 
 
 gy, it alto effect* in similar degree For all of the E 
 
 PXBIOAL OB India nvi; Sctenc; It will also furnish a 
 sufficient and satisfactory answer to the criticism upon Phre- 
 nology from tin 1 side of the Physiologists, including the other- 
 wifi . damaging assault upon the Gallian System made 
 
 by Sir Wm. Hamilton. (1). 
 
 948. If now, recurring to Point, Line, Surface, and Solid, 
 we omit the Point, which we have previously borrowed, as it 
 were, from the Naturismus as a basis, we retain the three 
 Scientisma] degrees, the Line, Surface, and Solid. These cor- 
 
 rpond with the three dimensions, Length, Breadth and 
 Tiiicktii, (thickness), Elements of Form and Being which 
 will figure very largely in the ulterior exposition of Uuiversol- 
 ogy. They in turn correspond with the Length, the Breadth, 
 and the Height of the Celestial City as seen by John the 
 Revelator, which were equal ', and each ticelce thousand fur- 
 longs in extension (a. 54, t 204, 274, 276, 424, c. t. 453). 
 Equality is the Basic Idea of all Science, and Twelve is the 
 highest or most developed and elaborate of " the Sacred Num- 
 bers" of which One, (1), Three, (3), with the Subdominance 
 of Four, (4), and Seven, (7), with a Subdominant Five, (5), 
 are the Elementary Factors (c. 8, t. 503). These are the num- 
 bers which predominate in Music. One is the Tonic, represen- 
 tative of Unison, Seven fills the Octave as Diatonic, which by 
 the intercalation of Five semi-tones carries us up to the Twelve 
 Chromatic Notes or Tones, and completes the Scale. There 
 are three Plenary Chords within the Octave, with an ambig- 
 uous admission of a Fourth as the Tonic of the Octave 
 above. A similar overlapping carries the Seven up to Eight, 
 and the Twelve to Thirteen. 
 
 949. Music is Harmony in the large and inclusive, not in 
 narrow and technical sense of the term. Music is, according 
 to Fourier, the only one of the Harmonies of Nature which has 
 
 (1) Lectures on Metaphysics aud Logic Appendix. 
 
ch. vi.] foukiek's law of the seeies. 563 
 
 "been hitherto discovered. According to him also, the Passions 
 or Motor Forces of the Human Soul are — and by a higher 
 echo of the same analogy, the normal Groupings and Seriation 
 of Individuals in a Harmonic Society, such as it is the destiny 
 of man to enjoy on earth, are to be— distributed in exact echo 
 to the Musical Law. 
 
 950. This Series of Numbers 1 3 (4) 5 7 (8) 12 (13) with 
 some complications and additions among the higher numbers, 
 including especially the number 32, constitute what Fourier 
 furnishes us, with little more of proof than what is found in 
 the relation of these Numbers to Music, as the Pivotal Num- 
 bers of all the Higher Harmonies in the Distributions of Na- 
 ture, and as the guide for our own Construction and artistic 
 effects in the Harmonic Reorganization of Society (c. 8, t. 503). 
 
 951. There is a striking validity in the Semi- Scientific intui- 
 tions of Fourier which the graver and more positive method of 
 Universology will vindicate, rectify, and enlarge. It is true 
 that "the Law of the Series distributes the Harmonies ;" but 
 the particular Series of Numbers here brought into view, as a 
 Series of Pivots or Governing Numbers, is but a fragment of 
 the subject, and has had hitherto no positive or scientific basis 
 on which to rest. This subject will be resumed elsewhere in 
 a new connection, and will begin to be placed upon a more 
 satisfactory basis (t. 1028, 1029, 1031-1033). 
 
 952. The remainder of this Chapter will be Transitional 
 from Abstract Form to the Actual Cosmos, from the Basic 
 Outline to the Structural Outline of Universology. It will be 
 also in a measure miscellaneous, owing to the exigency for 
 abridgment in this elementary work. It will first complete the 
 consideration of Form by introducing its higher and final dis- 
 tributions. It will then treat of Direction, as a Superior De- 
 partment of Limitation (or of Form in the larger sense) to 
 mere Figure or Form (in the minor sense). It will then con- 
 clude with a cursory consideration of Arto-Philosophy which 
 has as yet so little development, and for which we are so little 
 

 BTB A\I> ABSTRACT HEAD FOBHS. [Cn. VI. 
 
 prepared at present that it is not necessary it) assign to it a 
 separate chapter. 
 
 3, Thf Globe, the Cube, and the Egg were shown, in what 
 
 cedes to be in a certain sense the First Heads of Form. It 
 g appeared, however, also, that they are elementary of con- 
 Organization only, and that there are More Analytical 
 Elements of Form below them and from which they are 
 derived; namely, the Point and Circle- Surface below 
 the Globe, the Straight Line and the Square below the 
 Cube, etc. 
 
 964. It is now to be observed that each of these Heads of 
 Form, whether Concrete or Abstract, has a Trunk, Train, or 
 Ulterior Backlying Extension or Succession of Form, corre- 
 sponding to, and depending from it as Head. The Point, for 
 example, has its Line or Series of Points, or the two combined, 
 and so of the Circle and Globe, which furnish a ribbon-like 
 
 Diagram No. 71. 
 
 Natural Order. Logical Order. 
 
 Skull. 
 
 Pelvis. 
 
 Y 
 
 O © (3 
 
 o o 
 
 or cylinder-like extension. This Continuation may then be 
 broken into successive disconnected or connected Circles or 
 Globes ; so of the Cube, which furnishes the Prism or Series of 
 Cubes. The accompanying Diagram will give a sufficient idea 
 
Ch. VI.] TRAIN AND ENGINE; CAUSE AND SEQUENCE. 565 
 
 of these discriminations, and will contribute thus farther to fix 
 the conception of the Head Types of Form, as First Heads or 
 Prima Capita; and as, therefore, typical of Principles of 
 Being, as distinguished from the extension of Principles into 
 the domain of their Consequences, or the successive applica- 
 tions in the continuity of their operation. Principles are 
 again Cardinal and Spacic, as contrasted with Continuity 
 of Operation, which is Ordinal and Tempic (c. 5, t 9). 
 
 955. Principles are Causes, and Sequences or Con- 
 sequences are Effects. Natural Causes lie below and back 
 of their Consequences, and push them outwards and upwards 
 into existence. The operation is a tergo or from behind and 
 below. It is the push, as contrasted with the pull (t. 622). 
 The Natural Causation of the Man lies accordantly in the 
 Loins of his Father, or of his Ancestors. The Pelvis is the 
 Counter-Head of the Skeleton, in which is placed, or to which 
 is appended, this natural causation of the Man in his develop- 
 ment in time. The Natural Order is primarily from below, 
 upwards. 
 
 956. Logical Causes lie above and before their Consequences, 
 and draw or pull the Chain of their Effects after them ; or they 
 act reflectively upon the natural train of events. The opera- 
 tion is a fronte or from above and before. The Domain of 
 Logical Causation, or Reasoning is therefore the Head of the 
 Man, which leads the Body, or else acts reflectively upon and 
 through it, by a counter-push or exertion to the primitive 
 push of the Natural Order. The Brain, the Organ within the 
 Head specifically entrusted with this Logical or Reflective 
 Causation, is lodged in the Skull as the counter-pivot of the 
 Pelvis and the Loins below. Intervening between these two 
 Pivots or Heads of the Skeleton, there are then placed in the 
 construction of the spinal column of man twenty -four ver- 
 tebrae, or little skulls or pelvises. The measuring number 
 is twelve, — the ruling sacred number of Structure or Construc- 
 tion, — but this is repeated by the conjoining, end to end, of the 
 

 ION AS PATTERN. 
 
 [Ch. VI. 
 
 two Beriee ; the natural series of twelve, with the Pelvis 
 Head below, and the logical or rational series of twelve, with 
 iis Head above it. 
 
 '.>:>:. The Skeleton is the framework, or form-giving depart- 
 ment of the Body, that which is therefore pre-eminently typical 
 of Type Forms, or of Architectural Plan, in the Primitive 
 Outlay of the Body. Christ explained, when he had affirmed, 
 " If the Jews destroyed this Temple, he would rebuild it in 
 three days," that he spoke of the "Temple of his Body." 
 
 (t. ). 
 
 958. These important considerations are merely glanced at 
 here, and must not be expanded. They will be resumed else- 
 where. The accompanying Diagram will, however, exhibit the 
 
 Diagram N" o . V J3 . 
 
 Figure 1. 
 
 ■Figuro 2. 
 
 Figure 3. 
 
 Primitive Type. Artistically Modified Type. Occult Presence of the 
 
 Egg Form. 
 
 /A 
 
 Typical, and, so to speak, Primitive Mode of the Successive 
 ( oiiibiiiation of the Globe- and Cube-Figures, in the Construc- 
 tion of any portion of the Vertebral Column. Even the dupli- 
 
Ch. VI.] NATURAL AND KATIOjSAL CAUSES. 5C7 
 
 cated Egg-Figure is not wantiog (Fig. 3). Surfaces are sub- 
 stituted representatively for the Solids. 
 
 959. The point now of importance is to furnish a clear per- 
 ception to the reader of the fact that the Globe, the Cube, and 
 the Egg-Figure correspond typically with the Domain of 
 Beginnings and Ends, or of Incipient and Final, or of 
 Natural and Rational Causes, in the Universe of Being at 
 Large ; which Domain afterwards reappears, or is reproduced 
 in the Trains of Consequences resulting from those Causes, 
 which have in them still the Primitive Causes, by echo or cor- 
 respondence. Hence Philosophy, whether Natural or Scien- 
 tific, may in preponderance dispense with the consideration of 
 the Effects in detail, whenever it can arrive at the knowledge 
 of Causes ; or, what is the same thing, of Principles, as the 
 Fountains or Starting-points of Laws, which going out from 
 those Principles, as rays from a centre, permeate, (more pro- 
 perly trans-pierce), and distribute all the particulars of Being. 
 
 960. Natural Causes are related to the Pelvis and to the 
 Natural Seat or Fundamentum of the Body, and Rational 
 Causes to the Brain, Skull, and Head. Embryology, the pro- 
 cesses of which proceed within the Pelvis, is, in like manner, 
 as Agassiz has discovered and proven, an epitome of the total 
 physiological development in its largest career, that is to say, 
 of the whole Animal Kingdom, as an Organismus ; and the 
 Head, Skull, and Brain, as investigated by Phrenology, are 
 representative of the corresponding Monanthropological dis- 
 tribution of the Trunk or the entire Body. Natural Causes 
 thus ascend from the Trunk to the Head for their Domain of 
 Effects, and Rational Causes descend from the Head to the 
 Trunk for their Domain of Effects. This last is also what 
 Swedenborg means when he affirms that Principles reside in 
 the Brains, and that Principiates (Things effected by Princi- 
 ples or preceding from them) reside in the Body (or Trunk). (1). 
 
 (1) Divi-12 Love and Wisdom, No. 000. 
 
S TRAILS OF I i:S. [Cll. VI. 
 
 Buchanan lias bestowed the name Sarcognomy upoii this 
 Secondary Distribution of the Torso and Limbs into Regions 
 i Correspondential Regions in the Phrenological 
 Distribution of the Head (t 5). 
 
 901. We may, therefore, then, for the most part, dismiss the 
 direct consideration of the Trains or Trails of Form, which 
 depend upon the respective Head Forms, and confine cur 
 
 ution to the Head Forms themselves. This dismissal refi 
 however, more largely to Free or Unmeasiired Series of Suc- 
 i. There are certain Pleasured Series which assume an 
 importance only second to that of the Head Forms them- 
 selves (t 1032). These, indeed, as Head Forms of a new order, 
 institute a £Tew Order of Form more complex than the simple 
 Head Forms and the Trains-of-Consequence-Forms which are 
 dependent on them. They are, in other words, the Heads of 
 a New Order of Morphic Trains or Consequence-Forms equal 
 to, or exceeding in importance, those hitherto considered. 
 
 9G2. To aid the understanding of what is meant in the pre- 
 ceding paragraph, the observation should now be made, that 
 the Simple Head Forms, namely, the Globe, the Cube, and 
 the Egg Form, relate primarily and in preponderance to Cos- 
 mical Phenomena, (the World I, as distinguished from Anthrop- 
 i al Phenomena, (Man), which last is a higher and more com- 
 plex Domain as shown by the Typical Tableau of Existence 
 (Dia No. 2, t. 41). 
 
 9G3. It has been shown already that the Globe, the Cube, 
 and the Egg Form all concur in the conception, which, by the 
 Laws of Thought, we render to ourselves of the shape of the 
 Entire Universe ; and, in a minor sense, of the single world 
 which we inhabit t. 790). Cosmical or World-like ideas are, 
 re fore, those over wdiich these Simple or Elementary Head 
 rm ; symbolically preside. In other words, this is the Basic 
 and Elementary Domain of Concrete or Constructive Form 
 which we may also denominate Ovarian (Eggish or Egg-like) ; 
 as the Cosmos or World is to Man, what the proper Egg, that 
 
Ch. VI.] 
 
 THE FAMILY GROUP. 
 
 uGd 
 
 is to say, the Yolk, is to the Embryo, namely, a Basis and 
 Fountain of Sustenance, from which he derives his life and 
 its means of enlargement and growth. 
 
 964. Anthropic or Man Form is, therefore, Embryotic or 
 Germ Form, as contrasted with Cosmic or World Form, which 
 is Ovarian or Egg Form. The World is an Egg, and Man is 
 the Chick germinating from it, analogically or corresponden- 
 tially speaking. 
 
 965. We thus pass up to the consideration of Anthropic 
 Form, or to that variety of Form which repeats the Human 
 Figure, and which is the higher department of Head Forms 
 just alluded to. {This has concealed within itself a sub- 
 ordinate measured Series of Train-like or Successional Form 
 
 Diagram !N"o. 73. 
 Figure 1. Figure 2. Figure 3. 
 
 Single Integral. Fractional or Sectionoid. Summatiye or Grottpial. 
 The Individual. The Parts and Members. The Family. 
 
 si^- 
 
 — the Vertebra?). All this will he better understood by intro- 
 ducing at once a Diagram giving the several varieties -of this 
 new Department of Head Forms, explaining subsequently 
 their Anthropological Analogies 
 44 
 
. 'AIIOS OF GEOUP. [Ca VI. 
 
 '. Figure 1 of the Diagram denotes simply Man, as he ap- 
 ara when externally inspected, and considered merely with 
 reference to the general fact that the Form of the Body is 
 in sonic Bense analogically related to the Function of the 
 Mind. This Figure is therefore correspondent ial with that Do- 
 main of Being, which furnishes the Science of Monanthro- 
 pology, the leading Branch of which is Phrenology, the rela- 
 tions of which to Universology have been already in part 
 explained (see Index w. Monanthropology). In part, they 
 will be resumed and treated of more extensively in the Struc- 
 tural Outline and elsewhere. 
 
 9G7. Figure 2 of the Diagram represents the Human Body, 
 as scctionized or cut into quarters ; this degree of Subdivision 
 as representative of all further anatomizing. This corresponds 
 then with the Subjective or Interior treatment of the Bod}', 
 and therefore with Anatomy and Physiology, as branches of 
 the Science which is also called Physiology, in the larger sense, 
 and sometimes also Biology, and which is usually associated 
 with the Medical Science of Man as hitherto ordinarily under- 
 stood, (c. 2, t. 5.) 
 
 90S. By a still further echo of Analogy, this Figure is also 
 the Type of the Domain of Psychology or the Science of the 
 Soul as subjectively studied ; for it is one of the most striking 
 and important revelations of Universology, by the Typical 
 Reproduction of the Subjective ix the Objective World, 
 (t 379), that tlie Structure of tlie Mind exactly repeats the 
 Structure of tlie Body, Member for Member, System for 
 System, and Tissue for Tissue, down to the least Fibre a 
 Cell of the Compound Being. Every Science, therefore, icltich 
 relates to the Body has a corresponding Science which rela 
 to the Mind, and- the same Symbol is alilce applicable to 
 both, (and, so also, the same word, in the new Language, Al- 
 wato, with a mere change of Prefix.) 
 
 9G9. What Figure 1 is therefore to the Exterior Inspection 
 of the Body, and the Objective Study of Mind— PKreiUh 
 
Ch. VI.] SYMBOLIC SECTIONIZING. 571 
 
 logical— Figure 2 is to the Interior Anatomy, Analysis, and 
 Functions of the Body, and to the Subjective Study of Mind— 
 Psychological. 
 
 970. Figure 3 of the Diagram represents The Family 
 Group— the Man and the Woman as Parents, the Boy and 
 the Girl as Son and Daughter, and the Baby or Infant in the 
 arms of the Mother, as the pivot or nodus of the Unity of the 
 Family. 
 
 971. The Family Group is the Individual or Lowest Con- 
 stituent Element, the Atom, as it were, or Primary Cell of 
 that Department of Being which we call Collective Humanity, 
 and which furnishes the Science of Sociology, of which it is, 
 therefore, representative. It is, in other words, the Primary 
 Cell of the Social Organismus, or the Least Constituent Ele- 
 ment of the " Grand Man" of Swedenborg, " Le Grand 
 Etre" of Comte, the " Social Harmony" of Fourier, the 
 " Social Organism" of Spencer, and of "The Church" the 
 Elected, Regenerated, and Purified Humanity, which is to be, 
 according to the Revelation of John, the Glorified Bride of 
 the Lord. 
 
 972. It will be observed that the Internal Sectionizing or 
 Quartering of the Body, in Figure 2, repeats the External 
 Class Separation of the Individuals of the Group in Figure 3, 
 exactly as the Internal Sectionizing into Fractions of the 
 Single Unit repeats the Addition of Integers or of Whole- 
 Number -Units which constitute the corresponding Sum. 
 Physiology and Psychology are, accordingly, the Sub- 
 jective, and Sociology the Objective Science of Man. 
 Monanthropology is then the Intermediative and Translative 
 Department between these two, relating and interpreting them 
 to each other, precisely as the Single and Central L T nit stands 
 related to the World of Fractions interior, to itself, on the one 
 hand, and to the outer World of Integers upwards and on- 
 wards to infinity, on the other. It is, therefore, a Central 
 and Typical Domain of the Total Science of Anthropology. 
 
072 OF PTOSIS and PSY< n£. [Ch. VI. 
 
 978. The ulterior and final applications and importance' of 
 those abstruse Indications can only be glanced at here. 
 
 !. The Right and Left Sides of the Both/, Figure 2, re- 
 peat the Male and Female Sides of Society, represented by 
 the Man and the Boy on the one hand, and by the Woman 
 and tiie Girl, on the other hand, in Figure 3. 
 
 975. The Head of the single Figure (Figure 2) repeats tlte 
 Infant Child of Figure 3, tlie child recently a fcetus, repeat- 
 ing the ovum or egg, in a higher stage merely of development. 
 These represent, in turn, Logical and Scientific Principles, or 
 Reason, or Mind, for the Head, and Natural Principles of 
 Germination and Growth, for the Infant Child. TJie Head 
 is, therefore, in an especial sense, the Type and Represen- 
 tative of Science and of Mind, and hence of the Domain of 
 Psychology, while the Trunk or Body Pkoper of the single 
 individual is the Type and Representative of Nature, of 
 Matter, and hence of the Domain of Physiology ; Psychology 
 and Physiology doth being un iteel, as we have previously seen 
 under the symbolism of the Single Human Body anatomized 
 for interior or subjective inspection ; — Figure 2. 
 
 976. The almost sexless fcetus, (sex is only properly de- 
 veloped at puberty), is the Analogue of the Science of Social 
 Embryology which is the Science of Society as it is, and has 
 been, previously to Its proper birth into Intellectual, Spiritual, 
 and Social Harmony. This includes the commonplace Sci- 
 ences which relate to Social Affairs, as Politics, Political Ethics, 
 Theories of Government, — not guided by any Scientific knowl- 
 edge of the Law of Organization, — Political Economy, Sta- 
 tistics, etc. 
 
 977. The remainder of the Family Group, after excluding 
 the infant, for fcetus), is then the type or representative of 
 Sociology In its higher stages of development, in the Scientific 
 Reorganization of Society under the knowledge and guidance 
 of the Harmonic Laws affecting the total arrangement of all 
 Human Affairs ; the Adultoid stage of Sociological Science. 
 
Ch. VI.] UPPER A2TC) LOWER HALVES. 573 
 
 978. The Right Side of the Body is the Analogue of the 
 Positive and Masculine Side of Society, which is public and 
 active, and is associated by juxtaposition with the Right Hand 
 as the Type of Activity, Execution, and Power. 
 
 979. The Left Side of the Body is the Analogue of the Nega- 
 tive and Feminine Side of Society, which is retiring and sym- 
 pathetic, and which is associated with the Heart and with the 
 Left Arm, as that with which the Mother most habitually 
 encircles the Child. 
 
 980. The Upper Half of the Body above the diaphragm or 
 the girdle, Figure 2, represents by Analogy, the Adults of the 
 Family Group, the Father and the Mother, and thence, An- 
 cestors or Seniors, Figure 3 ; and the Lower Half, or all that 
 is beneath the girdle, represents the Children, and thus Pos- 
 terity, or Juniors, derived from the loins. These last are 
 called Descendants in the language of the Law, as contrasted 
 with Ascendants who are the Parents, Elders, and Ancestry 
 generally. Seniors again correspond with Superiors, and 
 these again, therefore, with the Upper Portions of the Body, 
 and Juniors with Inferiors, and these, in turn, with the Lower 
 Parts. These last are also called fe&ordinates, and also sub- 
 jects of the Superior and Reigning Classes, and ultimately of 
 the Head or Supreme Focus of the Body, the Court and Royal 
 Palace of the Mind, the governing power over the Body. 
 
 981. We have in all this an intimation of a Truth of im- 
 mense importance ; namely, that Physiology can never be 
 rightly studied nor completely comprehended, except by the 
 reflected light of Sociology ; and that Sociology is, in turn, 
 to be studied through the Analogies of Embryology and Phy- 
 siology conjointly. It is, indeed, as hopeless to attempt 
 radically to cure the Individual while Society is left diseased, 
 as it is to attempt to cure a local disease of the body which is 
 merely symptomatic of general derangement, without remov- 
 ing the causes of the general disorder. The growing attention 
 bestowed upon Hygiene by the medical profession, and by 
 
674 HT A\!) LEFT HALVES OF 'I'll i: BODY. [Cu. VI. 
 
 Society at Large, is the instinctual perception and admission 
 'his Truth, Intellectually and intelligently accepted, and 
 made the Basis of Medical Science, it will be revolutionary of 
 the existing methods. The interests of the individual in so 
 vital a point as health will be seen to be inseparably bound 
 up wi.h the interests of Society. The small-pox and I 
 cholera an 4 among the highest arguments for the Solidarity of 
 all Human Affairs and Concerns, and for the rational neces- 
 sity, that " we love our neighbors as ourselves." 
 
 ( «V2. To furnish a single more definite illustration of the ex- 
 act Scientific Echo between the Physiological Domain (Patho- 
 logical and Therapeutical) and the Sociological Domain, I shall 
 affirm here, somewhat dogmatically, what further investigation 
 alone will fully establish ; namely, that Hemiplegia (that form 
 of paralysis or palsy which affects one side of the body only) 
 has its exact Analogue in Society, in that social disease which 
 consists of the suppression, by law and opinion, of the freedom 
 of one of the sexes. This is usually the suppression or oppres- 
 sion of the weaker sex, the female half of Society, as occurs 
 most glaringly in Polygamic Countries, Turkey, for example. 
 The one-sided paralysis of social life in suck countries is, 
 therefore, Social Hemiplegia, and in the light of its causes and 
 operation, we can come to understand, all the better, what it 
 is which occurs in this disease in the Individual Organismus. 
 It should also be anticipated that the disease will occur most 
 frequently upon the left side of the body, which is the weaker, 
 and that which is representative of the Female Sex, and the 
 most liable, therefore, to this species of disorder and op- 
 pression. 
 
 983. On the contrary, Parajjlegia (the form of paralysis or 
 palsy which affects the lower half of the body only, but upon 
 both sides equally) has for its Social Analogue the oppression 
 of Inferiors by Superiors, as of Children and Slaves under the 
 Roman Empire ; of Slaves recently in America, and of Serfs 
 in Russia. The inertia, demoralization, and helpnessness in- 
 
Ch. VI] MEDICAL SCHOOLS. 575 
 
 traduced into a country by this species of oppression cor- 
 responds with the partial or complete inertia or helpnessness 
 imposed upon the individual by this form of paralysis. 
 
 984. It may be added that Every disease and, indeed, 
 every state of the Individual, whether of health or disease, 
 has, in like manner, an exact Scientific Analogue in cor- 
 responding diseases and states of Society; so that we shall 
 derive from Universology a new Science of Comparative 
 Pathology, — between the diseases of the Individual Man and 
 of the Collective Man, — which will enable us to study them 
 each in the light of the knowledge of the other. 
 
 985. I may go even a step farther, and affirm that, by the 
 extension of the same law of Analogy, we shall come to know 
 the significance and value of every School and System of 
 treatment in medecine, and of every plant and mineral, medi- 
 cament or application, which shall be found to have curative 
 relationship with any pathological condition of the Body ; and 
 of all the conditions of Life and Health, from the lowest indi- 
 vidual, up to the highest Universal Aspects of Humanity, a. 1. 
 
 986. The Figures contained in the preceding Diagram are 
 thus the three Typical Varieties of Anthropic Form (Human- 
 Figure-Form). They are, in other words, the Head Forms, 
 or Nature' s Hieroglyphic Pictures, emblematic of the Govern- 
 ing Domains and Principles of that Superior Department of 
 Being ivhich bears characteristically a relation to the Human 
 Form. They stand contrasted, therefore, with the Globe-, 
 Cube-, and Egg-Form, which are the typical and representa- 
 tive Forms of the lower or Cosmical Department of Being ; 
 that from which Man is produced, as the living being from 
 an Egg. 
 
 Annotation, t. 985. He treads down that which doth 
 
 "More servants wait on Man befriend him 
 
 Than he '11 take notice of. In every When sickness makes him pale and 
 path wan" (1) (a. 17, t. 152). 
 
 (1) George Ilerbert. 
 

 Tiii t of Furr.:. 
 
 tie, in the next place, to a .still higher and 
 iinal Department of Typical Form, which interbU and 
 
 i or 7// t 7' leal Type with £& 
 
 • or Highest Aidla ^Ul K 'j — which Mends, in 
 
 other Outline of the Bigg with that of the Iudi- 
 
 7 Human Figure. This is, therefore, a Trinismus of 
 tha oaJ Form of which the Comical Types are the £7 
 
 and the Anthropic Types the Duismus. The Trinismus 
 
 (he combination, correlation, and interworking of all the 
 
 three Varieties in fib Totality of Form and Being. 
 
 Otherwise stated, the TJ^/7-;/ is One (1) ; Man is TVo (2) (or 
 
 Many. ; and the Marriage or Unit ion of Man with the World 
 
 ee (3). The Separate and then the Conjoined Yi< 
 again Conjoined, are Three = One (3 = 1), or the Tri-Unis- 
 mus of Being. 
 
 9SS. The new Department of Typical Form here introduced 
 (the Trinismus) may be denominated technically Conjugal. 
 Nuptial, or Symbolic Fomi. As the Cosmical Type rela 
 to the World a- Egg, it may be said that the Anthropic T; 
 holds similar relation to the Chick and the Brood ; and that 
 m new Type of Form holds again similar relation to the 
 Cock and the Hen in their sexual partiality and adaptation to 
 each other. They are then the originators of the new Egg and 
 Brood, which do no more than repeat the Primitive Career. 
 Tins is ^-production, as the culmination and Trinismus pro- 
 duced from the primitive Ovarian or Foetal Life ; I. As Pro- 
 jective, and Primitive, and Unismal ; II. Succeeded by, and 
 combined with, P. 'ion, or the Growth and Development 
 
 of the Post-Natal Being — Duismal — as of the Chick, or of 
 the Individual and Collective Man, before its perfection and 
 harmony, and marriage through Science with the World which 
 Humanity inhabits ; III. The Perfected or Adultoid Period is 
 
 isnltant of the former Two Periods. 
 980. The three Caret Lveand conjoined, are then 
 
 Tri-TJni of this Temp' of Being. 
 
Ch. VI.] 
 
 BIG-ENDIANS AND LITTLE-ENDIANS. 
 
 577 
 
 990. The following Diagram exhibits the Typical Forms of 
 this Order of Form, reduplicated, first, with relation to the 
 Fowl associated with the Egg, then with reference to Humanity 
 associated with the Human Figure. This furnishes a Minor 
 and a Major aspect of the subject crossed by the division into 
 Sex as Male and Female. 
 
 Diagram No, 74. 
 
 Man. 
 
 Figure 2. 
 
 Figure 1. 
 
 Cock. Hen. 
 
 "Woman. 
 
 Note. — The Family Tree should, in strictness, be inverted, the roots above ; inas- 
 much as the Younger Generations are instinctively regarded as Descendants. 
 
 991. It would seem, from this exposition, that the Lilli- 
 putians, in Gulliver, when dividing themselves, on the Egg 
 question, into two parties, — the Big-endians and the Little- 
 endians, — were by no means discussing a small matter ; but 
 that, on the contrary, their instinct had laid hold of the 
 Grandest Difference which divides the affairs of the Universe. 
 It is no less than the Distinctive Prime Differentiation between 
 The Natueal and the Logical Oedee in the Evolution of 
 
578 MAJOR SECTS; KKLIGIONS. [Cii. \ I. 
 
 all Tilings (t»6); between the Arbitrismal and the Logicis- 
 mal Supervision in the Universal Administration of Being 
 (t 349 353) ; and, in fine, between the Feminismus and the 
 Masculismus of the Totality of Being itself (t. 323-328, 723- 
 731, 705, 739, 772, 744-749; c. 44, t. 136). It is the Grand 
 Schism of all Time ; which can only be healed by that En- 
 largement of our Philosophy which shall compass not only 
 the whole Egg, but shall do this even, in that double sense 
 which shall recognize the two kinds of Egg, the Masculine and 
 the Feminine Type, accordingly as the large or the small end 
 is uppermost ; and the ulterior conjugal harmony of the pro- 
 duct of each with that of the other type (Integralism). The 
 revelation of this Difference, of this Wholeness, and of this 
 Harmony, is the hatching of the Brahminical Egg which has 
 lain deposited for ages at the centre of the Hindoo Philosophy, 
 Religion and Mysticism. The Hindoo System is broader than 
 Christianity or than any other of the Grand Sectarian Divisions 
 of the Religious Development of Humanity. (All the Religions 
 are merely Primitive or Major Sects.) Christianity is more 
 intense and vital than it. Hindooism is the Matrix, the 
 White of the Egg ; the Analogue of Blank (White) Space 
 (Dia. No. 3, r. 86, 87 ; t. 774) ; and other more Positive Re- 
 ligions are the Yolk; Christianity "the Germ" within the 
 Egg. The phrase, " Vital Piety," is expressive and sug- 
 gestive. Universology authorizes us to substitute for the 
 axiom of the Naturalists Omne vivum ex ovo, {Every Liv- 
 ing Tiling comes out of an Egg), this other formula, Omne ex 
 ovo, {Every Tiling ichatsoever comes out of an Egg); or 
 this, Omne vivum ex ovo et omne vivum, (Envy Living Tiling 
 comes out of an Egg and Every Tiling whatsoever is Living), 
 The English phrase to Egg on, (Saxon Eggian, to excite), 
 though pronounced by authorities to be a blunder in English, 
 may, perhaps, be taken as meaning to promote, by successive 
 acts or stages, as of generation. Oration (or Egging) is the 
 tibol of triumph or victory ; and, inversely, Rotten-Egging, 
 
Ch. VI.] COSMOS, MAK, MARRIAGE. 579 
 
 is the unpleasant fate of the Martyr for unpopular Truths. 
 Ab ovo (from the Egg) signifies from the origin or beginning, 
 and hence, in respect to Universals, it means from Eternity or 
 from the Origin of all things. 
 
 992. The Cosmos repeats Nature. The World and Nature 
 are substantially in accord with each other. If we mean at 
 any time the nature of Man, we specify it as Human Nature ; 
 otherwise it is the Nature of the World which is intended. 
 
 993. Antliropism repeats Science. Man is the Being who 
 knows, (Lat, scire, to know, sciensa, knowledge), and Sys- 
 tematized Knowledge is Science. Man is, therefore, the 
 Concrete Embodiment of Science, as the Cosmos is the Con- 
 crete Embodiment of Nature. The World and Nature are 
 TJnismal ; Man and Science, Duismal, respectively. 
 
 994. JVuptialism repeats Art, — interblending, modulating, 
 and toning down the differences of contrasted organization, by 
 that gallantry of which the Cock is among animals the pre- 
 eminent Type, and through sacrifice, mutual concession, and 
 reciprocal Unity, enforced by Charm ; — such is the Supreme 
 Artistic Effect, as developed in Life itself, the highest 
 arena of artistic display. The monarch or leader in So- 
 ciety, in any sense, holds also, by analogy, a marital relation 
 to his people, or the body of his followers (t. 000). The art 
 of governing men, so as to charm them out of all their antag- 
 onisms, and to conduce to the supreme happiness of all, by 
 rightly adjusting all their relations actually or practically, 
 upon an underlying basis of Science, substituting Attraction 
 for Force, is the Highest of the Grand Arts, as it is the 
 Supremest Service of mankind (t. 58). c. 1. 
 
 Commentary, t. 994, 1. The recognition of Government as belonging at 
 the Head of the Domain of Art, while the fact is obvious when pointed out, is 
 bo rare as to give a peculiar interest to the following extract from Schiller on 
 the Legislation of Lycurgus : (1) " It is a grand movement of the Human spirit 
 
 (1) Works, vol. xvi, p. 114, translated and Quoted by Prof. J. Louis Tellkampf on Codification or 
 the Systematizing of the Law. Am. Jurist, vol. viii. p. 329. 
 
PHILOSOPHY. [Cn.VI. 
 
 5, The Cosmos, again, repeats and echoes to PI %>hp 
 a included in the meaning of the larger fa nn. Natorology). 
 ihropism echoes to the Domain of Positive 8ci Echo- 
 
 ed Nuptialism to the Domain of Religion, which is 
 no other than the Divine Art of Life it.sdf (t 15, and Tab. 2, 
 1. 16>. Philosophy, in no one of its accepted meanings, is so 
 lar fully to embrace Cosmology or Natorology. So - 
 
 I as to do this, it subdivides itself into Philosophy, Sci- 
 . and Art, in the minor sense, or properly so called. 
 I. TJte Round Typical Forms of this Domain, of which 
 the Globe is the principal one, represent Philosophy, includ- 
 ing both Metaphysical and Natural Philosophy, as branches. 
 TJie StraigM Forms, of which the Cube is the governing one, 
 then represent Sciento-Philosopliy, and the Positive Sciences, 
 
 to treat that as an Art which had before been left to accident and pns.-'.on. The 
 first step in this most difficult of Arts must necessarily be imperfect, but it is 
 always valuable, because at the same time made in the most vahiahle of all the 
 Arts. The Sculptors began with ' Hermes's Columns,' until they could rise to 
 the perfect forms of an Antinous or an Apollo of the Vatican. The Lawgiver 
 must practice long in rough experiments, until, at last, the Happy Harmony of 
 the Social Elements starts forth fully formed. The Stone suffers patiently the 
 progress of the forming chisel, and the string which the artist touches answers 
 without ivsi-tin<_r his fingera The Lawgiver alone labors on a self-acting ob- 
 stinate material; the human freedom will permit him only imperfectly to 
 realize the ideal which he may have entertained never so clearly in his own 
 brain. But here the mere attempt deserves all praise, if undertaken with dis- 
 interest ••« I benevolence, and prosecuted with Consistent Moderation." This 
 splendid enlogium is pronounced, still, upon the purely Arbitrismal or Xaturis- 
 Btage oi the Legislative Development of Human Affairs; how much more 
 appropriated does it apply to the Logicbmal or Seientismal Stage ; and then 
 to the Ulterior Union and Harmony of the Two, the Artismal or Trinismal 
 Development of this Grand Art. From the Univcrsoloiiicul Point of View the 
 MtMl is at the Head o/JM the Professions, but this is true in the Pre- 
 eminent ^ nly. when it is the Discovery ami Promulgation of Laics inherent 
 in the Nature of Things, hence the whole Domain of Pure Science, which is in 
 n; not the Lower Domain merely of the Enactment or Construing of 
 issue of Arbitrary Edicts. The true Lawyer is the 
 it the Highest Domain of Science is. again, Society, whence it is 
 flud in He Highest Development echoes to the Legislative and Legal 
 Domains of our Existing Social Development. 
 
Cir. VI.J COSMOLOGY FURTHER DEFINED. 581 
 
 as hereafter to "be recast into higher exact Form as the proper 
 Sequentiality or train of results from Sciento-Philosophy. 
 Finally, the Oval Group of Forms represent Art-Philosophy, 
 or the Domain of the Principles of Art, and the Cosmical Arts 
 depending thereon. 
 
 997. Cosmology, Anthropology, and Symbolology echo to, 
 or repeat, therefore, Philosophy, Science, and Art in the lower 
 or proper acceptation of those terms. They are corresponden- 
 tial, hut not identical with them. 
 
 998. Cosmology, in the larger sense here intended, is syno- 
 nymous with all that Comte means Toy Positive Philosophy or 
 his Fundamental Elaboration, added to all that the Metaxohy- 
 sicians mean hy Philosophy. This grand Basic Mass of 
 Knowledges is then that, as already stated, which breaks up 
 into Philosophy, Science, and Art, in the more particular 
 signification of those terms, c. 1 ; a. 1-13. 
 
 
 Commentary, t. 99S. 1. The " Positive Politics " of Comte belong with 
 the " Political Ethics plus the Science of Civilization " of Lieber. Prof. Lieber 
 thus distributes the Sciences which pertain to Man — The Anthropology of 
 Universology (t, 5) : " Man can be considered as he is ; as he ought to oe ; 
 and as he has oeen; — Individually ; or Socially ; — again, Physically, Morally, or 
 Intellectually. Individually, Physically, as he is, — Man forms the subject of Ana- 
 tomy, Comparative Anatomy, Physiology, etc., or Medicine. Socially, Phys- 
 ically, and as he is, — of Political Economy. Individually, Morally, as he is, 
 and ought to oe, — of Ethics, the Science of Education, etc. Individually, Intd- 
 fcc+ually, as he is, — of Philosophy of the Mind, or, according to English termi- 
 nology, of Metaphysics. Socially, according to tlie relations of Bight as it ought 
 to ~be, — of Natural Law, Politics proper, etc. ; as it is, — of Diplomacy, Positive 
 Law, etc. Socially and Morally, — of Political Ethics. Socially and Intellect- 
 ually, — of the Science of National Education, or in general, of National [Plan- 
 etary] Civilization. The two Relations of Time, as it is [the Present] ; and 
 as it has oeen [the Past], together with the Ethic Relation, as it ought to oe ; 
 give, applied to Law, for instance, the Positive or Existing Law, the History of 
 Law, and Natural Law and Theoretic Politics." (1). 
 
 Annotation, t. 998, 999. 1. us a decided improvement on his earlier. 
 " There is one point in M. Comte's later He adds to the six fundamental Sciences 
 view of the Sciences, which appears to of his original scale a seventh under 
 
 (1) Lieber's Political Ethics. 
 
BYMB0L0L4 OMPABOLOGY. 
 
 [Cu. VI 
 
 ». Again, Anthropology is synonymous with what Comte 
 
 intends by Positive Politics or his Principal Elaboration, with 
 
 addition of Monanthropology and Human Physiology in 
 the lai ose, or Biology, as siiown in the Typical Table of 
 
 Existence. No. 7, t. 40 ; a. 1, 2. 
 
 1000. Synibolology, the new and higher Science now intro- 
 duced as corresponding with Nuptial, Conjugal or Symbolic 
 Form, then conducts to COMPARATIVE SCIENCE, as that which 
 translates Philosophy into Life, and hence into Sociology or 
 Positive Politics, by the Law of Analogy, and vice versa ; that 
 which explains tlie World from the Idea, and tlie Idea from 
 
 y 
 
 the name of Morals, forming the highest mology ; while from the Statical point of 
 step of the ladder, immediately after view, which he considers the more nor- 
 Sociology ; remarking that ' it might, mal, he treats it as the introduction to 
 with still greater propriety, be termed Anthropology. It presents itself, in the 
 Anthropology [Monanthropology]; be- first instance, as a Department of the 
 ing the Science of individual human World as contrasted with Man; but it 
 nature, a study, when rightly under- reappears, in a higher sense, as L 
 stood, more special and complicated netted irith its Spiritual Oriyins, and 
 than even that of Society. For it is then as pre-eminently a branch of the 
 obliged to take into consideration the Science of Man, in which category, there- 
 diversifies of constitution and tempera, fore, I have placed it. 
 ment, — la reaction cerebralc des viaceres 3. The distinction between the two 
 v';'tatifs (1), — the effects of which, great orders of Philosophical Investiga- 
 still very imperfectly understood, are tion and Theory — especially in their re- 
 highly important in the individual, but lation to, and as affecting the develop- 
 in the theory of society may be neghrte. 1 ., ment of 8 . and more especially 
 because, differing in different persons, Social Science — is thus very succinctly 
 they neutralize one another on the large and tersely stated by Mr. Lewes in his 
 scale.' This is a remark worthy of M. "Abstract of the Positive Philosophy of 
 Comte in lushest days; and the science Angnste Comte " (3) : 
 thus conceived is, as he says, the true 4. " The study of Man, and the study 
 Scientific foundation of the art of Morals of the External World, constitute the 
 (and, indeed, of the art of human life) , eternal twofold problem of Philosophy, 
 which, therefore, may, both philosophic-/ As Conn.' Bays, each may - the 
 ally and didactically, be properly com- point of departure of the other. Hence 
 bined with it " (3). two radically opposed philosophies — one 
 2. Cornte rightly represents Bioloijy considering the world according to our 
 from the Historical point of view, the prions; that is to say, 
 T Itimatam of what I denominate Cos- explaining Cosmical Phenomena by the 
 
 mperamentSL 
 
 (-) T - lattoMofi into, Westminster Review, July, 1365, 
 
 by J Btanrt MID* . . 104. 
 
Ch. VI.J 
 
 UNIVERSAL ANALOGY ; UNIVERSOLOGY. 
 
 583 
 
 the World. This Higher Comparative Science or Science of 
 Universal Analogy is the pre-eminent branch of Universol- 
 ogy ; or is, in a sense, Universology itself (t. 930). 
 
 1001. We may now retnrn for a cnrsory review of the subject 
 to Cosmology and its several subdivisions as typified by the 
 Point, the Curve, the Circle- Surface and the Globe for ~N&- 
 tnrology, with its basis on the Naturo-Metaphysic ; the Unit 
 of Measurement (Straight- Sided Point, (c. 1), the Straight 
 Line, the Square, and the Cube, for Science, with its basis in 
 Sciento-Philosophy, and to the Egg-shapes as Embryo or 
 Germ, Chalaza, Membrane, Infilling Substance, and Out- 
 
 analogies of our sentiments and affec- 
 tions ; the other considering man as sub- 
 ordinate to the laws of the external 
 world, and as explicable only by the 
 explanation of the properties of Matter 
 recognized in operation in the external 
 world. The former of these philosophies 
 is essentially metaphysical and theolog- 
 ical. It rests upon the old assumption 
 of Man's mind being the normal meas- 
 ure of all things : it makes Law the 
 correlate of Idea ; it makes the Universe 
 subordinate to Man. The second is the 
 scientific or positive philosophy." 
 
 5. It is the doctrine of the Incomplete 
 Positivists; that is, those who attach 
 themselves to the Positive Philosophy, 
 and reject the later speculations of 
 Comte, the disciples of Comte, as represen- 
 tative of the technically Scientific Spirit, 
 now quite dominant in the world, that 
 the former of these two methods of phi- 
 losophizing, — the Endogenous or Spirit- 
 ual, including the opinions of the Church, 
 and the priesthood of all former Reli- 
 gions, and of the Metaphysicians, — was 
 provisional in the history of the Race, 
 and that it is now destined absolutely to 
 give way before the progress of Positive 
 Knowledge, acquired by the methods of 
 Positive Science. The former of these 
 orders of thinking is only mentioned, 
 
 therefore, by the author above quoted 
 and his school, for the purpose of being 
 discarded, not in the sense that it never 
 had a use in the world, but that, like the 
 clothing of childhood, it has served its 
 purposes, and must now be replaced by, 
 so to speak, a different suit of opinions. 
 Metaphysics, and Religion in that sense 
 of the word which has heretofore pre- 
 vailed, and which still prevails in the 
 world, belong, in other words, to the 
 puerilities of the world's infancy; ap- 
 propriate for the time, but wholly inap- 
 propriate to the adult age of humanity. 
 While in respect to the precise forms and 
 cast of belief in the past ages, and the 
 amplitude, so to speak, of their mental 
 apparel, there is great truth, no doubt, in 
 these affirmations of Positivism ; and 
 while we are confessedly in the midst of a 
 great intellectual revolution ; yet it is the 
 essential doctrine of Universology and of 
 Integralism, as they are developed in this 
 work, that these two Drifts of Being, of 
 Conception and of Investigation, one Sub- 
 jective, and the other Objective, are of 
 inherent and perpetual validity ; and per- 
 tain, therefore, legitimately to the present 
 and future history of the Race no less 
 than to the Past. The true triumph of Sci- 
 ento-Philosophy will be, first, to become 
 mediatorial between them, and then to 
 
684 
 
 bourd ponrr, oubve, and oiecle-sueface. [ch.vi. 
 
 line^ for Cosmical Art with Us Principles or Philosophy 
 (t. 553). 
 
 1002. The Simple Round Point is here typical of Ontology, 
 — Entity, Being, Thing, in the Absolute, — and hence of META- 
 FHY8K 9. 
 
 1008. The Curve as Arc of a Circle, — which may "be Larger, 
 Smaller, or Mean ; this last as the Equation of the other two 
 (+ and — ) ; the whole as a Con fluency of Points not distincti- 
 fied, — is the Lowest and Simplest type of Mathematics. 
 
 1004. The Circle- Surface as a mirror of Clearness, Reflexion, 
 and Demonstration, and hence of Pure Subjective Speculation, 
 
 embrace their extremes, including and 
 co-ordinating all that they inclose. The 
 Law of Development and Careers by 
 which one Principle is thrown into a 
 governing importance in one Phase of 
 Being, or at one period of time, and an- 
 other subordinated, is itself subordinate 
 to this higher Law of the Essential 
 Permanence of oil Principles which have 
 < vcr existed — (InexpuffTiabiHtg of Prime 
 Elements) — with differences merely of 
 manifestation. This is nothing more 
 than a broader application of two funda- 
 mental Principles of Positivism : — The 
 Permanency of Law, and the Modifiabil- 
 ity of Phenomena — an application so 
 enlarged, however, that it must find its 
 Domain of recognition outside of the 
 Philosophy of Comte. 
 
 C. It is, indeed, claimed by Positivists 
 that whatsoever becomes certainly proven 
 and known, falls, from that instant, with- 
 in the scope of Positivism. But what if 
 truths of immense importance are dis- 
 covered and become proven and known 
 by methods which Positivism repudiates 
 or disowns? Will its adherents be justi- 
 fied in appropriating the results of 
 labors with which they have no sym- 
 
 thy, and to which they give no ap- 
 proval'.' Comte claiming to represent 
 nee plants himself upon the 
 
 standpoint of excluding Metaphysical 
 and Psychological investigation. If, 
 then, predominantly through the Meta- 
 physical and Psychological method, a 
 great Positive Discovery is effected in 
 Science, and is accepted in the Scientific 
 World, will it fall within or without the 
 Domain of Positivism, technically so 
 called, as circumscribed by its founder 
 and his friends? Their claim, on the 
 one hand, to all that becomes certainly 
 known, is, indeed, large enough to cover 
 the whole field, and in that sense it 
 could not be gainsaid ; but, on the other 
 hand,they are met by counterclaims which 
 are just as extensive and Imposing, and 
 which from the opposite, as for instance, 
 the Religious point of departure, also 
 cover the whole ground. Thus, although 
 Christ in his teachings makes not the 
 slightest manifestation ofscientific knowl- 
 edge, such, I mean, as would be credited 
 at this day as scientific by the Positive 
 Scientists ; yet the ultra-zealous asser- 
 tions of extreme Christians — as of Mr. 
 Noyes, for example, of the Oneida O im- 
 munity, a Theologian of remarkable 
 astuteness, boldness, and originality — 
 are to the effect that all the Sciences 
 which are being developed in the world 
 at this day proceed directly from Christ, 
 who held them all in his mind antici- 
 
Cn. VI.] 
 
 MATHEMATICS AND LOGIC. 
 
 585 
 
 (Lat. Species, a mirror, and speculo, to think), is the Type 
 of Logic. 
 
 1005. The more developed types of Mathematics and Logic 
 are shown in the following Diagram. They constitute together 
 Spencer's ATbstractology (t. 566-571; 577-580). 
 
 Diagram IN" o • 75. 
 
 Figure 1. MATHEMATICS. 
 
 The -\ brought to an equation by 
 
 instituting a ratio or proportion. 
 
 Figure 2. LOGIC. 
 
 B is in A 
 in A 
 
 Explicated 
 
 or 
 
 C is in B ; therefore C is 
 
 patively, as the God-Man, when on 
 earth, and is now revealing them in the 
 " fullness of time," through discoverers, 
 it may be, who have no recognition of 
 the fact, or who may he wholly infidel 
 or atheistic, in the posture of their 
 minds. This is also, perhaps, the latent 
 logic of all high orthodox Christian 
 Theology, if the premises assumed he 
 granted. The glory of all Science is 
 thus quietly appropriated for the Chris- 
 tian Dispensation of Truth, in a way 
 which fairly offsets the supposed claim 
 of Positivism to whatsoever becomes cer- 
 tainly known. 
 
 7. For ourselves, let it suffice if we 
 accredit to Positivism or to Echosophy 
 as a distinctive Method of Human Knowl- 
 edge, and to the Universitate, (or to 
 Science, Philosophy, and Art), only so 
 much of the total aggregate of our 
 present and future mental acquisitions 
 as shall have been derived from the 
 methods of search which they have 
 inaugurated, or recognized ; and let it 
 suffice if we credit to the Religion 
 
 45 
 
 established by Christ, and to Pietistic 
 Religion generally, only that which ■ it 
 has professedly sought to effect ; namely, 
 the Spiritual Illumination and Moral 
 Regeneration of Man ; or, more largely, 
 to Science, the results of Scientific 
 Method, and to Idealism, Moralism, and 
 Sentiment, the results of the Corre- 
 sponding Methods. It is then the re- 
 conciliative standpoint of Universology 
 and of Integral] sm, whether viewed as 
 Science, Philosophy, or Religion, that 
 both of the two Grand Opposite Methods 
 of Human Development — Intellectual 
 or Rational, and Ideal or Sentimental — 
 are alike legitimate ; that they are com- 
 plementary, and indispensable to, each 
 other ; and that, however they may vary 
 in prominence, at different times, they are 
 both alike permanent, and of equal im- 
 portance in the total economy of Being ; 
 that both will ever remain, in other words, 
 in being and in action, to mould, modify, 
 and temper each other. From this view 
 a third and Compound Philosophy, capa. 
 ble of immensely enlarged results, fol- 
 

 TY1 SPIRIT OF MATlIEMA'i; 
 
 [Cn. VI. 
 
 100G. Finally, the Solid I ta the Type of theNatuia] 
 
 Philosophy, especially in the Domain of the Philosophie 1\>- 
 $Uivi of Comte, (above the Mathematics i , which 
 
 _v in ;! .tended sun-' of the term. Tims 
 
 conclude with the Elementary Analogues of Naturolog 
 
 1007. The Straightened Point or Microscopic Cube or 
 Prism^ the Least Unit of Measurement, is the Type of the ln- 
 
 dicdliiuj Spirit of Mathematics. It is the Infinitesimal Side 
 
 of the Polygon when pushed to its Limit in the virtual Circle, 
 and as such the Least Extension of a Straight Line ; "but by 
 
 lows, and will preside over, restore and 
 utile all things, from the time when 
 this Principle of Adjustment shall be 
 intellig itablished in the Woria 
 
 (t 414, 432). 
 
 B. More distinctly, then, Universology 
 is based on a Scientific Discovery and 
 Demonstration of what Lewes here 
 ri^htlv affirms has been heretofore in- 
 tuitively assumed in the Theological and 
 Metaphyseal worlds; namely, '-that 
 C -mical phenomena are explained by 
 the Analogies of our sentiments and 
 feelings, that Man's Mind is the normal 
 measure of all things, that Lau Is, [in 
 a most radical and important sense], the 
 
 relate of Idea, that the Univers 
 subordinate to Man. [without discrimi 
 nuting, as against the inanimate world, 
 D Man and God]. All this in open 
 heresy from the Positivist or technically 
 Thinkers,] distinctly 
 affirm, and in so far side with the Theo- 
 ans and Metaphysicians, going beyond 
 i ev. n. in their direction. I :.' 
 it and expect to prove that crrry g 
 affirmation ■ \oudy made and 
 
 In the Tnoeiogieai or Metaphyseal 
 WoHihael I flnt t had o w i n g, if 
 
 • tme great Truth, 
 
 ■ nrard* I ' ■ (f •' 
 
 rnUy 
 
 d, xciU recur to, and ffice new 
 
 vitality by its endorsement to each of those 
 Intuitive Truths; thai it will, in other 
 
 eeount for, <■ 
 not thi Form, of • < ry Theory, 1> 
 Rite, and Institution of the Past (t. 57 . 
 
 9. At the Siime time, Universology re- 
 affirms, with the Positivists, the subordi- 
 nation, (in a relative and subordinate 
 sense, or in primitive but not, as 
 with them, in the paramount and ulti- 
 mate sense), of Man to the Laws of the 
 External World. Hence Universology is 
 ReUgio-Jfetaphyneal on the one hand, 
 and Potitkfist on the othi r It consists in 
 the discovery and demonstration that 
 the Law of Being is identical in both 
 Domain?, with inverseness of manif - 
 tion. but in complete correspondence or 
 Analogy throughout ; so that the Two 
 opposing Drifts of Human Development 
 
 ; erfecdy reconciled in the larger 
 Philosophy of Integralism. 
 
 10. Faith based upon Affection or 
 Love is the Unismal Element of Social 
 Existence and Movement. It is, in its 
 ft r> - predominantly conservative 
 or tic Existence. But 
 Faith in a Proves- ship con- 
 vert! into a Principle of ] - on. 
 This is at first the SuKDominant, as the 
 former is the Dominant of the 
 Subject ; but oft* r the Cox or 
 Ohanffi in th worioTe opinion which shall 
 
Ch. VI.] 
 
 MINIM OF STRAIGHT FORM. 
 
 587 
 
 the same Scientizing Tendency by which we eliminate the 
 Carvation, we also eliminate the Ideal Roundness which the 
 jNaturismal Line derives from the fact that it is generated by 
 a moving Point, (c. 1, t. 639), and from the fact that the Point 
 is an Infinitesimal Globule (t. 822) ; and in the Place of such 
 Roundness we assign Straight Edges and Faces to this infinitely 
 Minute Portion of Line. On the figure so obtained I have 
 bestowed the technical name Minim of Straight Form, — as the 
 Point is the Minim of Round Form, and the Least Portion of 
 a Curve that of Curvilinear Extension (t. 546, 547). It is the 
 Sctejstic Atom, as the Point is by Analogy the Natural or 
 Naturic Atom of Existence. The Minim of Naturo-Artistic 
 
 develop the most interior element of Faith, 
 and direct it upon the Principles of Pro- 
 gress, (t. 436), the Progressive Tendency 
 icill become the Dominant Characteristic 
 of Faith. 
 
 11. Skepticism or Doubt suggested by 
 the awakening of tlie Intellect is, on the 
 contrary, the Duismal Element of Social 
 Existence and Movement. It is, in its 
 first stage of development, predominant- 
 ly progressive or tending to movement ; 
 so much so that Buckle, the author of a 
 History of Civilization, ascribes the whole 
 of the progress of Humanity to Skepti- 
 cism, the Opposite Principle to Faith; 
 that is to say, to the Principle of Doubt 
 provoking inquiry, investigation, discov- 
 ery, etc. This in turn, however, by 
 causing hesitancy and distrust of unwise 
 Leadership and possible disaster, ends in 
 mental revolt and reactionary conserva- 
 tism ; and so, subsequently, by teaching 
 a wise caution and graduated methods, it 
 converts into The Conservative Principle. 
 This recondite Conservatism of Skepti- 
 cism is, in the first stage, Sub-Dominant, 
 or a minor quantity only. Subsequent to 
 its conversion, it becomes Dominant, and 
 reveals itself as the Prudence of the Aged, 
 and the Wisdom of the Sage. 
 
 12. Radicalism, the natural Objective 
 of Skepticism, is only dangerous, there- 
 fore, when it fails to be sufficiently radi- 
 cal to go to the bottom {radix, the root) 
 of the subject. The cure for the evils of 
 Radicalism is more Radicalism; -as, 
 often, the cure for the evils of Freedom 
 is more Freedom. It is only by the last 
 word of radical investigation that this 
 Terminal Conversion into Oppo- 
 sites occurs, when the previously Sub- 
 Dominant Element of wise Conservatism 
 from a Radical Understanding of Prin- 
 ciples is developed and brought forward 
 into obvious prominence. 
 
 13. Integrahsm is the Trinism of Bal- 
 anced Vibration and Harmony of Faith 
 and Skepticism, covering in the larger 
 sense, however, the similar adjustment 
 of All Opposite Principles. It is, then, 
 a larger word than Universology, inas- 
 much as it sketches over the whole Do- 
 main of Practical Philosophy, as well as 
 that of Theory or Speculation ; and over 
 the inexact couplings of all the constitu- 
 tive Principles of Being ; while Univer- 
 sology, as a Science strictly so called, 
 extends only so far as the determinate 
 Laws can be traced. 
 
688 TWO KINDS oi ::aijz.vtiox. [Cn. VI. 
 
 Form, (of the Art Degree in Nature), is, however, the Infinite 
 j-Form. c. l. 
 
 1008. The Minim of Form is then the Type of the Lowest 
 Conceivable Analytical Exactness, and hence of the General- 
 izations from such Radical Analysis which arc summed up in 
 the Principles I'.nism, Dutsm, and Tetntsm. The Minim of 
 Straight Form is, however, especially typical of Dutsm — 
 which is The Dominant of this Sciento-philosophic Domain — 
 by its apt representation of the Thought-Line which interposes 
 between the two Units which constitute, along with that Line, 
 the Sum which we call Two (t. 503). This Analysis is the 
 starting-point of Analytical Generalization, as the Round 
 Point expanded to an Infinite Circle, and embracing the Uni- 
 verse, is typically the starting-point, on the contrary, of Ob- 
 servational Generalization, c. 1, 2. 
 
 1009. We have now arrived at the proper occasion upon 
 which not merely to introduce, but to emphasize strongly the 
 fact that there are Two Entirely Distinct and Opposite Grand 
 
 Commentary, t. 1007- In Diagram 60, t. 017, the Point lias been as- 
 sumed from the previous Trigrade Scale of Round Form to stand as basis of a 
 new Compound Scale of four Degrees, otherwise constituted of Square Form. 
 Here, with more rigorous analysis, the idea of a Cuboid Point is introduced in 
 addition to that of the Round Point habitually conceived of; the blending of 
 the two is then the Minute Egg. 
 
 Commentary, t. 1009. 1. It seems that Confucius had a certain concep- 
 tion of these two opposite varieties of generalization and of the nature of the 
 principles derived from them. The following is his quaint way of stating the 
 matter : 
 
 " When the Superior Man [the Bag©] speaks of the cxtenslveness of hi3 
 Principles, then the Universe cannot contain them : when he speaks of their 
 minuteness, no being in the Universe can split them " (1). 
 
 2. The necessity of beginning in an orderly way from First Principles, in 
 order to work out any satisfactory results, was also appreciated by him, and is 
 stated as follows : 
 
 "The Tao [Reason] of the Superior Man maybe compared to going a 
 long journey, where you mint commence ;>t the nearest point, and to the climb- 
 ing of an eminence, where you must begin at the lowest step " (1). 
 
 (1) Aphorisms of Confucius. 
 
Ch. VI.] GENEEALITY EE0M PAETICULAEITY. 589 
 
 Orders of Geneealization, tlie former of which is Naturis- 
 mal, Observational^ and Roundish or Lumpy, as when we 
 speak of Round Numbers for a term proximately correct, or 
 " so much in the lump" (t. 565) ; and the latter of which is 
 Scientismal, Exact, and of Infinitesimal Origin; one derived 
 from the idea of the Amplexus or Embrace of a Subject, and 
 the other from that of its Central Penetration and Radical 
 Conquest. The former is the kind of Generalizations which 
 we have in Natural Science, and in the Inductive Sciences 
 generally ; the latter is the kind of which we have minor illus- 
 trations in the Mathematical Formula, in which Different Or- 
 ders of Phenomena are bound up in a Single Ratio, and the 
 Major illustration of which is now coming forward as the 
 basis of Universology ; in Deductive Science, therefore, pro- 
 perly so called (c. 1-7, t. 345). 
 
 1010. This new Order of Generalization — the Analytical — 
 begins at the opposite End from the Circumferencial Observa- 
 tion of the former, the Observational ; namely, at the very 
 lowest degree of possible Analysis. Arrived there, it founds 
 upon the Ultimate Residuum of such Analysis the Necessary 
 and Universal Principles (then called a priori) which must, 
 in the very nature of Things and of the Pure Reason itself, 
 embrace all Phenomena. This is Analytical Geneealiza- 
 tion ; and it is by virtue of it that we are now enabled to 
 include all the Phenomena of Being under the three Prin- 
 ciples, Unism, Duism, and Teinism (t. 203). 
 
 1011. Observational Generalization is then a posteriori and 
 Inductive, as Analytical Generalization is a priori and Deduc- 
 tive. This last, Analytical Generalization, is Geneeality car- 
 ried up to its Highest in a Necessaey Univeesality derived 
 from the Minutest Paeticulaeity. By an immense and 
 unanticipated operation of the Principle of Teeminal Con- 
 veesion into Opposites, (t. 83), the Microscopic Minuteness 
 of the Inspections of the Intellect supplements and exceeds 
 the broadest telescopy of the Observational Powers of the 
 
ANALYTICAL ( LLIZATIOS [Cu. VI. 
 
 Mind, and famishes ■ Universal Laws, as Necessaht 
 
 Tbuths, which no industry in the accumulation of Observa- 
 tions could ever exactly discover or fully confirm. It is tl 
 which, as the Principles of Universology, condense the Univ< 
 into a Focal Point situated wheresoever we look, and have so 
 rendered the discovery of Universology possible. This is the 
 meaning, brought to the Light of the Understanding, of 
 Swedenborg's mystical statement, that "all things are con- 
 tained in the least thing" (c. 1-9, t. 321; c. 1-7, t. 345 . 
 
 1012. Universology is, therefore, based on fending 
 tiii: Determinate Particular, (any one tiling h> 
 minute), a General Law — or, more properly, A GROUP OF 
 UNIVERSAL LAWS— as a new basis of Generalization 
 distinct from axd traversing the iiaw or laws of 
 Being gathered from Observational Gexeralizati 
 vrm ly, the collection of numerous facts, and the deductions 
 ide therefrom). This is Analytical Generalization, 
 (Universal), as distinguished from Observational Gi 
 eralization, {always partial or fragmentary, or, at all 
 events, less than universal). It is the Interior and VITAL 
 Law of all Organization, and hence of tiie Constitu- 
 tion of Being itself, {transcendental ), — as distinguished 
 from the External and Dead Law. It is a neio {or newly 
 discovered) Scientific Entity, a new Element in Science; 
 revolutionary, exactifying, inaugurative of new Careers, a, 
 Scientifically supreme, c. 1-18. 
 
 Commentary, t. 1012. 1. The distinction between Observational General- 
 izations and Analytical Generalizations is not the same as that between Induc- 
 tion and Deduction, although it has a relation of Similarity to it. Both of 
 these kinds of Generalizations are proximate OT actual Universals, from which 
 we may proceed deductively, after they are discovered and established, towards 
 the particulars included under them, or to which we may proceed inductively 
 from those particulars, for the previous purpose of effecting the discovery; but 
 the Deductive Or len and the Inductive Orders in the two cases are opposites. 
 
 2. Those who deal with Observational Generalizations employ first Induction 
 to di them from Particulars and then Deduction to apply them to other 
 
Ch. VI.1 MINIM, STRAIGHT, SQUAKE, CUBE. 591 
 
 1013. Next above the Straightened Point is tlie Straight 
 Line. The Straight Line is the Type of Laws in Science, 
 as derived from the Primordial Principles represented by 
 these Minims of Straight Form, as the Heads or Beginnings 
 of Laws. Laws and Principles are generally regarded, as 
 previously stated, as Synonymous Terms (t. 589). For pur- 
 poses of ordinary exactness it is not objectionable to continue 
 to treat them as such ; but, in strictness, they differ according 
 to these types : 
 
 1014. The Square is representative of Exactified Specula-, 
 tions and Explanations, under the guidance ofJcnown Laws; 
 or, in other words, of Pure Abstract Scientific Theories, not 
 as yet confirmed by the induction or accumulation of cor- 
 responding facts. 
 
 1015. The Cube is the Type, Symbol, or Representative of 
 Science or a Science as a completed Structure, as to its 
 main outline. It is then the body of a Temple or Edifice, 
 having in it, by Subdivision, various apartments or rooms. 
 
 Particulars ; and the case is the same in respect to Analytical Generalizations. 
 Hence there are four items of discrimination, and not two merely, now brought 
 before the mind and requiring to be attended to ; two of them old and fami- 
 liarly recognized, (Induction and Deduction), and two of them new and peculiar 
 to Universology (Observational Generalizations and Analytical Generalizations). 
 It is as if we should first distinguish the Periphery of a circle as Observational 
 Domain, from the Centre as Analytical Domain ; and should then distin- 
 guish the going to or towards either of these, as Inductive Procedure, and the 
 going from either of them as Deductive Procedure — the result being four 
 distinct Drifts of Direction. 
 
 3. The centre of a circle represents pre-eminently the region of ultimate Ana- 
 lysis as the point where the mathematical elements of the whole circle are dis- 
 coverable ; but in a more generalized view of the subject evert point is a 
 centre ; so that the Analytical Centre of Being, the Origin of Laws and Life, exists 
 everywhere, or has, as it were, the Divine Attribute of Omnipresence. Hence it 
 occurs that all Uhiversals or Principles are contained in Any, The Least Thing 
 whatsoever ; so that Analytical Generalization may take its departure 
 
 FROM ANY POINT IN THE UNIVERSE. 
 
 4. Both Observational Generalizations and Analytical Generalizations are 
 Universals, but in senses which are wholly distinct from each other, as explained 
 in the text. Observational Generalizations are extracted from the Totality of 
 
HOUSE, TEMPLE, ABC] ■'- H AX. [Ch, VI. 
 
 When the Science is Universology itself it then repre the 
 
 Completed Temple of the Sciences; each apartment being 
 Special Science within the Larger Edifices "the House of 
 Many Jfansions." (t 948.) 
 
 1016. The Cube is then, in all ways, the Grand Elaborate 
 Scientific Emblem, while it is also the Grand Type of 
 Structure or Arohtteotural Plait. Imbuing the mind 
 with Science or Knowledge is instinctively called Instruction 
 (Lai in, nsr, strut re, to build) or Building-in. 
 
 1017. The Cube presents better than any other figure the 
 conjoined conceptions of Length, Breadth, and Thicktii 
 (Thickness) (t. 1016) ; which are, in an important sense, the 
 radical conceptions of all Form. The next following Diagram 
 exhibits these determinations of Form, with the following 
 modifications from the Primitive or Abstract Ideas : 
 
 1018. Length, as a purely abstract conception, is equivalent 
 to the Perpendicular, (by derivation primitively from the idea 
 of that which is exactly adjusted, endwise, to the axis of the 
 
 the Universe as facts, or from so near an approoch to that Totality as c:m be 
 effected. Analytical Generalizations— the new elements and instruments of 
 Science now introduced— are as Universal as would be the Observational ones 
 if it were possible, which it never is, to cover all the Details of Universal Being 
 by our Observations ; but instead of being derived from the inspection of the 
 whole Universe as fact, even proximately, they are extracted from the critical and 
 rational inspection of any least tart of the Universe ; any single Object or 
 Thought or Event whatsoever ; and not even with reference to it as a Fact, but 
 with reference to the Necessary Idt il Conditions underwhichit mustexist, ifUwere 
 a fart. There are ideas, or aspects of idea, without which the conception of the 
 Facts as real, or supposed even, is impossible; hence they must be esteemed 
 X eestary and Universal Protciflbs, present, in the same manner, in every other 
 
 I part or larger part of the Universe, and equally so m the Lniverse 
 itself, as one WHOLE OBJECT on Idea. 
 
 The Analytical Order-the Universological Order, by winch we proceed 
 from Analytical Generalizations, (that is to say, from Unism, Duism and Tn- 
 nism), by a Universal Deduction, and the only Universal Deduction which eon be 
 made, since Observational Generalizations eon never be absolutely wuwrfsl, to the 
 Particular* embraced under then-must not be confounded with Analysis, 
 
 1 Bometi synonymous with Induction, as shown previously by quota- 
 
 lions from Prof Henry an 1 - - lenborg (c. 1, t, 345). The reasoning to or 
 
 
Ch. VI.] LENGTH, BREADTH, AJSD HEIGHT OF PLAN. 593 
 
 eye), and substituting for the eye the point at the centre of 
 the Earth. 
 
 1019. But in respect to the House or Edifice, represented by 
 the Cube, this dimension, Length, which would be, therefore, 
 the Height of the House, becomes, by a certain Terminal 
 Conversion into Opposites, or by Antithetical Reflec- 
 tion, between the Abstract and the Concrete ; or, more 
 properly, between the Elementary and the Elaborate, — 
 translated into the Protension of the House, or its Extension 
 from the Front to the Back, or inversely from the Back to 
 the Front, although this diameter is sometimes also denom- 
 inated Depth. 
 
 1020. The Primitive Dimension of Thickth (thickness) 
 becomes then, by a counter-inversion, the Height of the 
 Edifice. 
 
 1021. The Width or Breadth of the House, the mean term, 
 does not change, however, and is always the expansion from 
 
 towards Principles from Facts, which is Induction, proceeds, it is true, by the 
 aid of the Anatysis, in a sense, of the Facts which are brought before the Ob- 
 servation, and is, in that degree, an Analytical Method ; but the Analysis, in 
 that case, is not radical, and is not, indeed, the leading idea. It is an Analysis 
 in the sense of finding a so-called Law in the Facts, by which the Facts may be 
 strung together or classified as Facts, or in respect, so to speak, to their external 
 bodliy appearances; and it is merely this Stringing-together or Classification 
 which is the leading idea in the process of Induction. The Analysis goes no 
 lower than to furnish a basis for it, and the process as a whole is Synthetical 
 rather than Analytical. 
 
 6. Analysis, as meant in Universology, — that which has conducted to the Ana- 
 lytical Generalizations, Unism, Duism, and Trinism, — is, on the contrary, specific, 
 incisive, and metaphysical, even u to the dividing asunder of the bones and the 
 marrow " of the particular Fact or Thought or Event which is submitted to in- 
 spection, and from which the Principles in question are then extracted ; not 
 merely or mainly as a means of classifying the particular Phenomenon along with 
 other Phenomena which it resembles, but for the purpose of extracting and de- 
 fining the Recondite Principles involved in loth this and the Similar Phenomena; 
 and as a means of identifying the same Laws and Principles occurring elsewhere 
 among other Facts and other Particulars having in them this common ground of 
 Unity with the Facts previously investigated, while phenomenally they may be 
 the most unlike possible to each other. 
 
604 BEIOHT, DEPTH; POSITIVE, NEGATIVE. [Cn. VI 
 
 Left to Right* or Right to Left, as exhibited by the Front-faco 
 of the Bonding. 
 
 1023. TheThiokth, now become the Height of the Edifice, 
 is, again, double, one part descending below the Surface as 
 Cellars, Foundation, etc., the other arising as the Main Eleva- 
 tion of the Edifice Into the Atmosphere and Pure Space above. 
 The former corresponds with what primitively or in abstract 
 Conception— but in the Natural Order, or from the Naturismal 
 Standing-point (t. 000, c. 32, t. 136)— is the Positive, Substan- 
 cive Domain, represented by the solid earth which is excavated 
 for the Foundation, etc. ; and the Spacic Half is in that sense, 
 Negative ; but by Terminal Conversion into Opposites, 
 or by Antithetical Reflection of the Natural and the 
 Logical Order with their Consequent Two Positives and 
 Two Negatives, the Main Elevation is Logically Positive, 
 and the Subterranean Half is now Negative;, so fully so that 
 the latter is, as it were, left out of the account in the ordinary 
 estimate of the Edifice, and the Main Elevation, now the Posi- 
 
 7. By the Analytical Order is still not meant even this Subsoiling of Analysis, 
 except in the secondary way in which it is accessory to the discovery of the Ana- 
 lytical Generalizations. The Analytical Order, as such, is, on the contrary, 
 predominantly Synthetical, proceeding from these Analytical Generalizations, 
 and so characterized by them as appropriately to derive its naming therefrom. 
 It is, in other words, the Order of successive Analyses and Syntheses, proceeding 
 from Unism. Duism, and Trinism. as the Head or Common Fountain of the 
 process upwards and outwards into the details and particulars of the Uni- 
 verse at Large, and especially throughout the Domains of our own practical 
 Interventions and Constructions. 
 
 8. The Observational Order is then, on the contrary, that order which takes 
 it. origin from, and is characterized by, Observational Generalizations. Hoth 
 Of these Orders are, therefore, in the main, Deductive; the previous Induction 
 in either ease being now dismissed, after the Principles are discovered, as no 
 longer having anything but a Historical value. The Observational Order is a 
 procedure of a similar character to the Analytical Order, but contains the 
 application of Laws resulting from Observation, and established in the ordi- 
 narv or prevalent Scientific method. There are, therefore, two a priori and two 
 
 vderiori Methods, if we include the processes by which Principles are dis- 
 covered : while, OfMttmg these, we may fall down, for ordinary purposes, to the 
 
Ch. VI.] LENGTH, BEExlDTH, AND HEIGHT. 
 
 tive and Ruling Aspect of the Subject, alone remains. This 
 is then the Height of the Edifice, whence it results that 
 practically or in respect to the completed Composity of Things 
 — that aspect of the Concrete which I denominate The Elab- 
 orate — "the Length, the Beeadth, and the Height there- 
 of" are properly put in the place of the more Abstract and 
 Elementary Discriminations, Length, Beeadth, and (Thick- 
 ness or) Thickth. 
 
 1023. It results from what has been shown that the Cube or 
 Main Elevation of an Edifice, Fane, or Temple, is, by an ob- 
 vious echo of Analogy, the. Standard Emblem, or Symbol, or 
 Type, of the Total Elaborate Construction of Being. All the 
 previous discriminations of Universal Form, from which this 
 Sciento-Typical one has now been laboriously eliminated, are 
 again repeated in it, so that we may, if we choose, dismiss all 
 other modes of the consideration of Form, and confine the 
 investigation of every possible Morphic Conception to this 
 
 recognition of the Two Orders only, the Analytical and the Observational, 
 respectively (c. 1-7, t. 345). 
 
 9. It is fortunate for the establishment of this new Terminology that the 
 terms Analysis and Synthesis have nearly ceased to be used as synonymous with 
 Induction and Deduction, for the reason, perhaps, that, as I have shown, they 
 are not wholly appropriate to the expression of those ideas ; and as we are now 
 supplied with the terms Induction and Deduction, which are specifically un- 
 derstood, the terms Analytical and Observational can well be surrendered to 
 the new Science, for the purpose of marking the new and exceedingly impor- 
 tant discrimination here introduced. 
 
 10. There is, as previously observed, however, an echo of resemblance be- 
 tween the two classes of discrimination. Observational Generalizations, and 
 Observational Order based on such Generalizations, have a Repetitive Analogy 
 with Induction or the Empirical Method, and are closely allied with it. Ana- 
 lytical Generalizations and the Analytical Order have a similar relation to De- 
 duction and Radical Analysis, and a corresponding alliance with them. 
 
 11. This is after the discovery of the Principles is made; but with reference 
 to the order of procedure and the order of mind engaged in the processes of 
 their discovery, it is just the opposite. The discovery of the Grand Analytical 
 Generalizations here brought forward, so far from being characterized as Buckle 
 characterizes the Deductive method and Order of Mind, is characterized in the 
 opposite way. It is the result, indeed, of a more radical application of the 
 
596 
 
 THE FAKE OR TEMPLE. 
 
 [Cn. VI. 
 
 Supreme Model ic Type-Form. The Diagram now to be intro- 
 duced, B first sketch or mere suggestion of the larger Structural 
 Outline, will furnish the text for the explanation of what is in- 
 volved in this statement. 
 
 Diagram No. 7 6. 
 
 " cautious, patient, and somewhat creeping method " of Induction. It is no 
 other, in fine, tluin the culmination and ultra-extremity of Induction itself (c. 7, 
 t, 345). It tends, therefore, in the extremest degree to " the diminution of the 
 number of Laws by gradual and successive Analysis " — another characteristic 
 of Induction. The Analytical Generalizations in question are, in fact, the only 
 True Scientific Universals. 
 
 12. These subtleties are very abstruse, but they are indispensable to a 
 thoroughly right understanding of the subject. The reader who is only desirous 
 of a general comprehension of it may omit them. What it is essential, how- 
 ever, to understand, is, that the difference between what Buckle calls Deduction, 
 the True, Exhaustive Universal Deduction now instituted from Analytical Geri- 
 eralizations as the Primordial Principles of All Being, and is the same in kind 
 as the difference previously pointed out between the Poetical Perception of 
 Analogy and the True Scientific Dizrorrry of a Law of Analogy, drawn from 
 the Analysis of Being down to its First Elements (t. 153, 154). To either 
 case, however, the following profound remark of this distinguished author is 
 alike applicable: " In a complete scheme of our knowledge, and ichen all our re- 
 sources arc fully developed and marshalled into order, as they must eventually he, the 
 two methods will be, not hostile, but supplementary, and will be combined into a single 
 system.'''' (1). 
 
 (1) History of Civilization in England, Vol. ii. p. 324. 
 
On. VI.J COLUMNS AND CARYATIDES. 597 
 
 1024. The Length (equal to Depth in the superficial sense) 
 repeats the Cosmical Idea. It is this back-lying Depth — 
 from Front to Back — which gives what in Geometry is called 
 Solidity of Form, or Form of Three Dimensions, and which — 
 as Solidity, and Weight, and Thickness, and Substance, and 
 Nature, all Analogues of each other — is the World-like or 
 Cosmical Aspect of This Cubic or Sciento- Typical instance 
 of Form (t ). 
 
 1025. The Height-Dimension corresponds with Anthropism ; 
 to the Uprising, or Standing-up, as of the man who rises to 
 his feet. It is in accordance with this idea that Columns or 
 Caryatides, arising from Pedestal (Foot) to Capital (Head), are 
 the appropriate adornment and support of the Front Elevation 
 of the Temple or other grandly constructed Edifice. Pillars 
 and Trees in the Forest even, as "the Cedars of Lebanon," 
 are Scriptural Types of Men. 
 
 1026. Finally, the Breadth of the Edifice, with its two equal 
 Sides or Halves, upon the two sides of the main entrance, as 
 
 13. The passage above referred to in which Buckle states the difference be- 
 tween the Inductive and Deductive methods in Science, is as follows : 
 
 " To understand the investigation into which we are about to enter, the 
 reader must firmly seize, and keep before his eyes, the essential difference be- 
 tween deduction, which reasons from principles, and induction, which reasons 
 to principles. He must remember that induction proceeds from the smaller to the 
 greater ; deduction, from the greater to the smaller. Induction is from partic- 
 ulars to generals, and from the senses to the ideas ; deduction is from generals 
 to particulars, and from the ideas to the senses. By induction, we rise from 
 the concrete to the abstract ; by deduction, we descend from the abstract to the 
 concrete. Accompanying this distinction, there are certain qualities of mind 
 which, with extremely few exceptions, characterize the age, nation, or individual, 
 in which one of these methods is predominant. The inductive philosopher is 
 naturally cautious, patient, and somewhat creeping, while the deductive philo- 
 sopher is more remarkable for boldness, dexterity, and often rashness. The 
 deductive thinker invariably assumes certain premises, which are quite different 
 from the hypotheses essential to the best induction. These premises are some- 
 times borrowed from antiquity ; sometimes they are taken from the notions 
 which happen to prevail in the surrounding society ; sometimes they are the 
 result of a man's own peculiar organization ; and sometimes, as we shall pres- 
 ently see, they are deliberately invented, with the object of arriving, not at 
 
SUBDIVISIONS OF DIMENSIONS. [C'ii. VL 
 
 Male and Female, united or married, and standing, side by 
 side of eadh other, repeals the conception of Nuptials or Con- 
 jugality. The Male and Female Figures appearing in the 
 Front of the Diagram accord, therefore, with both the Height 
 and the Breadth of the Building. 
 
 1()27. Each of these Dimensions — the Length, the Breadth, 
 and the Height of the Edifice — subsequently undergoes a 
 Symbolic Subdivision, furnishing Apartments, first by the 
 Number Three, (3), representative of Round, Long, and Modu- 
 lated Form — Nature, Science, and Art ; and then by Four, (4), 
 representative of Point, Line, Surface, and Solid — Entical, Ab- 
 stract, Speculative, and Concrete (Entity and Relation + Phe- 
 nomena and Noumena). 
 
 1028. The Three multiplied by Four — the Leading Numbers 
 representative of Oddness and Evenness, of Inequism and 
 Equism, or of Freedom and Necessity, respectively (Dia. No. 
 64, t. 903; c. 10, t. 503) — gives as product the Ruling Sa- 
 cred Number Twelve (c. 10, 11, t. 503 ; c. 1-00, t. 863). The 
 
 troth, but at an approximation to truth. Finally, and to sum up the whole, 
 "we may sr/y that a deductive habit, being essentially synthetic, always tends to 
 multiply original principles op laics ; ichile the tendency of an inductive habit is to 
 \ish those laics by gradual and successive analyses." (1). 
 
 11. Buckle undertook virtually to compass the discovery of The Universal 
 Science; more especially as its Principles should be exhibited in the under- 
 lying Laws of Society. He mistook, however, the method which was to lead 
 ultimately to that result. He began in the effort to embrace All the Details of 
 B >'"/. classifying and arranging them by the widest application of the Obser- 
 vational Method, hoping thereby to attain to that Unity which is, on the con- 
 trary, only possible by first arriving at, and then proceeding from, the Most 
 Radical and Exhaustive Analysis — the Analytical Method. 
 
 15. He became finally aware of the defect in his own method, without, how- 
 . falling upon the discovery of the more fruitful and developing one; that 
 one which alone renders the existence of a Universal Science possible. His 
 lament over this barren result, and his manly renunciation of previous exag- 
 riona, are contained in the following passage, the most eloquent 
 wail, probably, oyer disappointed hopea to be found anywhere in the Litera- 
 ture of Science : 
 
 (1) History of Civiliza island. Vol. ii. p. SCO. 
 
 
Ch. VI.] ALLUSIONS TO TEE HOLT CITY. 599 
 
 12 x 12 gives the Grand Measure of Harmony among Num- 
 bers, the Second or Scientismal Power of Twelve, 144 (t. 000). 
 Morphically, this is the Height multiplied by the Breadth, as 
 exhibited in the Face or Front Elevation of the Edifice. The 
 corresponding Cubic Number 12 x 12 x 12 is 1728. The 
 tracing out of the mysteries of this high Symbolism into detail 
 must be avoided in this elementary work. The specific rela- 
 tions of this Governing Variety of Form to the Celestial City 
 seen in vision by John will be treated of more in detail in 
 other works. It is hinted at rather than expounded at this 
 and other points of the present work (t. ). 
 
 1029. The whole doctrine of "Measured Series" of Scalar 
 and "Pivotal" Numbers, and their relations to Correspond- 
 ing Typical Measurements, and Dimensions of Form, hinges 
 upon the Pkimitive Cut-up kwd Distkibution of the 
 Cube. 
 
 1030. The same Three DiametricalPlanes by which we have 
 previously trisected the Globe, representative of the Entire 
 
 16. " To solve the great problem of affairs, to detect those hidden circumstances 
 which determine the march and destiny of nations; and to find, in the events of the 
 past, a way to the proceedings of the future, is nothing less than to unite into a 
 single science all the laws of tlie moral and physical world. Whoever does this, will 
 build up afresh the fabric of our knowledge, re-arrange its various parts, and har- 
 monize its apparent discrepancies. Perchance, the human mind is hardly ready for 
 so vast an enterprise. At all events, he icho undertakes it will meet with little sym- 
 pathy, and will find few to help him. And let him toil as he may, the sun and 
 noontide of his life shall pass by, the evening of his days shall overtake him, 
 and he himself have to quit the scene, leaving that unfinished which he had 
 vainly hoped to complete. He may lay the foundation : it will be for his suc- 
 cessors to raise the edifice. Their hands will give the last touch ; they will 
 reap the glory ; their names will be remembered when his is forgotten. It is, 
 indeed, too true, that such a work requires, not only several minds, but also the 
 successive experience of several generations. Once, I oxen, I thought otherwise. 
 Once, when I first caught sight of the whole field of knowledge, and seemed, however 
 dimly, to discern its various parts and the relation they bore to each other, I was so 
 entranced with its surpassing beauty, that tlie judgment was beguiled, and I deemed, 
 myself able, not only to cover the surface, but also to master the details. Little did 
 I know how the horizon enlarges as well as recedes, and how vainly we grasp 
 at the fleeting forms, which melt away and elude us in the distance. Of all 
 
600 
 
 TRISECTION (>F THE CUBE. 
 
 [Or. VI. 
 
 Universe, when now applied to Che Cube, give Eight Minor 
 Cubes ((Tubules) as the result; seven of which may be 
 brought into view as having Depth, from a single standing- 
 point, chosen at an angle ; the remaining one of them being 
 always obscured in that particular, exhibiting its surface only. 
 The following Diagram will illustrate : 
 
 Diagram No. 77. 
 
 that I had hoped to do, I now find but too surely how small a part I shall 
 accomplish. In those early aspirations there was much that was fanciful; per- 
 haps there was much that was foolish. Perhaps, too, they contained a moral 
 defect, and savored of an arrogance which belongs to a strength that refuses 
 to recognize its own weakness. Still, even now that they are defeated and 
 brought to nought, I cannot repent having indulged in them, but, on the con- 
 trary, I would willingly recall them if I could. For, such hopes belong to that 
 joyous and sanguine period of life, when alone we are really happy ; when the 
 emotions are more active than the judgment ; when experience has not yet 
 hardened our nature; when the affections are not yet blighted and nipped to 
 the core ; and when the bitterness of disappointment not having yet been felt, 
 difficulties are unheeded, obstacles are unseen, ambition is a pleasure instead of 
 a pang, and the blood coursing swiftly through the veins, the pulse beats high, 
 while the heart throbs at the prospect of the future. Those are glorious days ; 
 but they go from us, and nothing can compensate their absence. To me, they 
 now seem more like the visions of a disordered fancy than the sober realities 
 of things that wore and are not. It is painful to make this confession; but I 
 owe it to the reader, because I would not have him to suppose that either in 
 Chifl or in the future volumes of my History I shall be able to redeem my 
 and to perform all that I promised. Something I hope to achieve 
 
Ch. VI.] SEVEX FEOM EIGHT ; OXE FKOM EIGHT. 601 
 
 1031. On a previous occasion, in tracing the constitution of 
 the Egg-Form from the combination of Globe and Cube, 
 (Dia. No. 51, t. 784), One only of the Eight Incipient Cubules 
 resulting from the Trisection of the Globe was saved, and the 
 other Seven were rejected (t. 783). We have now, in a sense, the 
 opposite case, in which Seven of the Octave or Series of Eight 
 remain entire, and One is rejected, or at least held in an ambig- 
 uous position, so that it might be either reckoned in, or reck- 
 oned out of the Group. The Musical Octave, which is a Grand 
 Measuring Cord of Harmony relating to all spheres of Being, 
 (t. 583), derives its name from the number Eight, and is ideally 
 regarded as Eight Tones or Notes. The Eighth of these is, how* 
 ever, really thrown out, as belonging to another Octave, which 
 overlaps the given Octave (c. 39, t. 503). We have therefore 
 the Series of Eight reduced virtually to seven, by the exclusion 
 of one. The following Diagram exhibits the Eight Cubes 
 resulting from the trisection of the Primitive Cube, and now 
 ^ 
 
 which will interest the thinkers of this age ; and something, perhaps, on which 
 posterity may build. It will, however, only be a fragment of my original 
 design" (1). 
 
 17. The foreboding of Buckle for the primitive imperfection and the destined 
 neglect of the ultimate discovery at which he aimed, would probably have been 
 modified had he conceived of the true method by which the result was to be 
 attained. A positive discovery and demonstration stand upon a totally differ- 
 ent footing from any general inferences whatsoever from even the most extended 
 observations, and can hardly fail, in the present vivid and appreciative age, to 
 meet with a promptitude of acceptance in some measure adequate to its im- 
 portance, and when of universal import, to mark the decisive epoch, in all 
 human affairs, which I have not hesitated to predict in the present work, as 
 hinging upon the discovery of Universology. 
 
 18. By the Observational Method, the "Principles of the Superior Man" may 
 be in respect to their " extensiveness," — in the language of Confucius, so broad 
 that '• the Universe cannot contain them ;" it is only in the Analytical Method, 
 however, that those Principles are, in respect to their " minuteness," so fine 
 that " no Being in the Universe can split them;" can analyze them, that is to 
 say, a step further (c. t. ). 
 
 (1) History of Civilization in England, Vol. ii. pp. 257, 258. 
 
 46 
 
MUSIC AM) MATIIKMATICS ; AET-SERIES. [CB.YL 
 
 explicated or unravelled and brought into Series or Line, as 
 the Ideal Basis to which Nature lias conformed in the distri- 
 bution of the Notes of the Musical Scale. 
 
 Diagram No. 78. 
 Do Re Mi Fa, Sol La Si Do. 
 
 \ 
 
 1032. A closer examination of the Features or Items of 
 Thought, suggested by the Trisection of the Cube, furnishes 
 the precise type or method of all the remaining discriminations 
 of the Musical Octave ; the Five Semi-tones, the 3 (4) Chords 
 of the Octave, as well as the 7 (8) Diatonic notes, etc. These 
 details must be omitted. Music is the Harmonic Law of 
 Universal Construction, Artistically condensed, compressed, 
 or epitomized,— from the Tri-dimensionality of the Typical 
 Cube, Edifice, or Temple, transmuted from Length, Breadth, 
 and Height, — into the Uni-dimensionality of a Single Cord 
 or Line. Music is, therefore, at the High Artistic Extreme, a 
 repetition of what the Mathematics are, at the low and basic 
 Extreme, of Measurement ; for it is the total purpose of mathe- 
 matical labors to reduce Every Variety of Extension into 
 Equation with some Unit of Line or Long Measure. Musical 
 discriminations are, however, too technical to be more than 
 alluded to cursorily in an elementary work like the present. 
 
 1033. The series of Numbers here involved, and which has 
 been previously noticed (c. 39, t. 503), is : 
 
 1 3(4) (5) 7(8) 12(13). 
 
 This is the Artistic or Artismal Measuring Series of Scalar 
 and Pivotal Numbers, and is that of which Fourier espe- 
 cially affirms that the "Series distributes the Harmonies." 
 It applies in Music especially to the element of Tune, which 
 is the Domain of Space or of Tonic Display, that, in respect 
 
Cn. VI.] SCIENTISMAL SERIES. 603 
 
 to which we say High and Low. This Series of Pivotal or 
 Sacred Numbers is an Extract or Essence derived from the 
 Composity of the Odd and Even Numbers. It is the Trinis- 
 mal or Artistic Department of Typical or Pivotal Numera- 
 tion. 
 
 1034. The number Two (2) repeats the Straight Line. The 
 number Four (4) repeats the Square. The number Eight (8) 
 repeats the Cube. This Order of numerical Distribution con- 
 tinued in the same ratio furnishes the Duismal or Scientic 
 Corresponding Department or Series. This is an Extract or 
 Essence derived from the full Series of Even Numbers, as 
 follows : 
 
 (1) 2 4 8 16 32 64 (128). 
 
 Technically, this will be referred to as the Scientismal Meas- 
 uring Series of Sacred or Pivotal Numbers. It is this which 
 distributes the exact Outlay of the Peimitive or Typical 
 Plaxs of Structure, properly so called, in all the realms 
 and departments of Being ; as, for instance, of the Members 
 and the Bones of the Human Body. It is in Music this Series 
 which distributes the Divisions of Time (as contrasted with con- 
 siderations of Space or Tune) into the one Semibreve, divided 
 into 2 minims, 4 crotchets, 8 quavers, 16 semiquavers, 32 
 demisemiquavers, and 64 hemidemisemiquavers. Sixty Four 
 is the Grand Ruling Number of this Scientific Series of 
 Numbers. This number results, morphically, from the Re- 
 newed Tri-section, by the Three Diametrical Planes, of the 
 Primitive Cubules tri-sected from the Primitive Cube ; in 
 other words, it is the Second Power of the Grand Basic Sci- 
 ento-Sacred Number, 8 (Eight). It is within these Ratios of 
 Cubes and Squares, and their Echo to Spaces and Times, that 
 the rationale of Kepler 5 s Laws has hitherto lain hidden, and 
 from which Universology will withdraw it. Again, however, 
 the detail must be omitted. 
 
 1035. The corresponding Naturismal Series of Measur- 
 
6^4 . NATUUISMAL SERIES. [Ch. VI. 
 
 ing Number* is the Simple Succession of the Odd Numbei 
 Series, as follows : 
 
 1 3 5 7 9 13 15, etc. 
 
 Tliis Series measures the increments of velocity of falling bo- 
 dies, and tin* ratios of various other natural phenomena. It is 
 to Nature what the Even Numbers are to Science. In Music 
 it should be found to apply in connection with some Natural 
 Ratio of Augmenting Stress, which is the Substantive Element 
 or Body of Music, contrasted with Space (or Tune) and with 
 Time. 
 
 1036. If the tri-sected Cube be looked at directly, (from the 
 front, not from a standing-point chosen at an angle, t. 1030), 
 Four Subdivisions or Minor Cubes only are seen. The Four 
 which are behind these fall into obscurity, and appear to the 
 thought as one mass, representative merely of the back-lying 
 Substance. The Typical Eight thus undergoes a natural 
 reduction or abridgment, and becomes Five only ; Four, 
 Normal or Regular, and One, Condensed or Abridged, but 
 equal, in a sense, (that is to say, in Bulk, reduced, it may be 
 somewhat, by Artistic Modification), to the other Four. This 
 illustrates a Principle in the Operations of Nature which will 
 be referred to, technically, as 
 
 The Principle of Abridgment. 
 
 This Principle reappears in a thousand forms, in all the differ- 
 ent Modifications of Development, but still under definite Law r s 
 traceable with exactitude under the guidance of the Science. 
 
 1037. It is the Process and the Principle above described 
 which furnishes the Type of the First Grand Division of the 
 Human Body into Trunk and Limbs. The Four Quarters 
 terminating in Limbs represent the Four Cubules in presence, 
 disparted and removed to the right and left, and to the two 
 positions above and below, revealing the Torso, or Trunk, 
 (here exhibited as a mere block) as their interblended 
 
Ch. VI.] 
 
 QUA NATION OF THE BODY. 
 
 60o 
 
 equivalent, the additional One in the total Five back \V, 
 and, as it were, now between the four, as in the Diagram 
 "below. 
 
 Diagram TnTo. 79. 
 
 This is apart from the Animal Head and Tail which are derived from an Axis 
 passing through the central body. 
 
 1038. Upon the Extremity of each of the Four Limbs this 
 process is then repeated (with aetistic Modification). The 
 Fonr Fingers, slender, taper or line-like, repeat the Fonr 
 Limbs of the Body, and again represent the idea of Presence, 
 Ontline, Form, Feature or Limitation. On the contrary, the 
 thickened and shortened Thumb, massive or Substance-like, 
 repeats the Torso, or the Body of the Body Proper, and is 
 again representative of the general idea of Massiveness or Sub- 
 stance. More elaborately and accurately stated, the Analogy 
 is this, that the Palm or Metacarpus repeats the Trunk, and 
 the Thumb the Head, which are then representative of the entire 
 Central Column — Head and Trunk — the Thumb as Head ad- 
 joined by the Carpus or Wrist as Neck. The whole is artis- 
 tically modified or adjusted so as to enable the Wrist to serve 
 in the additional capacity of a nexus with the Arm and a Tran- 
 sition to the Central Body, of which the Hand is a mere Satel- 
 
606 
 
 TYPE-FOBM OF IIl'MAX HAND. 
 
 [Cn. VI. 
 
 lite or Dependant The Thumb is crowded aside from 
 natural position as Head of the Hand, which would "be that 
 
 apj I by the Ainu and is carried forwards into co-operation 
 with the Fin- jomewhat as the Muzzle of the Animal when 
 
 ling is brought into conjunction with the Paws. 
 1039. As in the Second Trisection of the Cube, we have 64 
 Cnbules or Compartments of the Second Order of Minitude, 
 so the Typical Plan of the Bone-Distribution or Framework 
 of the Human Hand involves 64 Compartments. Of these, one 
 half, or 32, are represented by tire Thumb alone, by the Prin- 
 ciple of Abridgment, — Bulk put for Number, botli often 
 confounded under the name of Quantity, the How-Much, — and 
 the remaining half of the Plan is carried out and preserved in 
 full as shown in the following Diagram. It should be observed 
 
 Diagram !N" o . SO. 
 
 Type-Form or Primitive Outlay of the Human Sand. 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 o 
 
 D 
 
 □ 
 
 CD 
 
 
 
 
 
 □ 
 
 □ 
 
 D 
 
 o 
 
 CI! 
 
 □ 
 
 C3 
 
 n> 
 
 □ 
 
 C 
 
 □ 
 
 a 
 
 a 
 
 n 
 
 o 
 
 •D 
 
 D 
 
 D 
 
 □ 
 
 D 
 
 o 
 
 □ 
 
 CD 
 
 3i 
 
 D 
 
 n 
 
 C3 
 
 a 
 
 C3 
 
 a 
 
 o 
 
 
 that one Compartment in each Column of Compartments is 
 assigned to the Attached or Fixed Nail, and one to the Free 
 Kail ; every distinct variety of Differentiation being provided 
 for in the Plan. 
 
CH. VI.] DISTRIBUTION OF THE HAND-TYPE-FOBM. 607 
 
 1040. The Process of the Abridgment of the Type-Form is 
 this : One Half of the Entire Plan of Form is fully Explicated 
 or developed in accordance with all the Minutiss of the Details 
 involved in the Plan, and this Half is representative of the 
 Principle of Form, The other Half of the Entire Plan re- 
 mains (partially at least) Non-explicated, that is, not sub- 
 divided or developed into the fullness of detail "by which the 
 first Half was characterized. This iVWexplicated Half is 
 then representative of the Principle of Substance; Sub- 
 stance and Form thus both represented or symbolized within 
 the Precinct of Form merely. This completes the First Degree 
 of Abridgment by Halving, or the First Power of Duism. 
 
 1041. By this Process, the Primitive Projected Distribution 
 of 64 Compartments or Parts is reduced to 32 Parts plus 
 some Part (or Parts) representative of Unity or Substance, the 
 Measured Number of which is now to be accounted for. This 
 Second Half does not remain merely One, (as in the Simpler 
 Distribution of the Trunk disconnected from the Limbs), but 
 undergoes a Subordinate Interior Distribution, as follows: 
 Instead, first, of being Halved, by the First Power of Duism, 
 it is Quartered, by the Second Power — this being a Secondary 
 Stage of Distribution. Of the Fourths of 32 so produced^ one 
 only, equalling 8, is retained within the Substancive Half of the 
 Plan about to be carried out. The remaining Three Fourths 
 are then entirely discarded or left vacant. 
 
 1042. The Third Degree of Abridgment then supervenes as 
 follows : This Column still of Eight Compartments, (represent- 
 ing the Thumb, the Unitive Half of the Primitive Plan, now 
 already abridged by Three Fourths), is submitted to a repeti- 
 tion of both the former kinds of Abridgment. It is, in the first 
 place, halved— repeating the first variety of Abridgment above 
 (t. 1040). Four of the Compartments then remaining full, the 
 other Four, the remaining Half of this Column, is reduced to 
 One full Compartment, by the rejection of Three Fourths of 
 this Half, — repeating the Second variety of Abridgment above 
 
808 ILLUSTRATED FUNCTION OF THE SKELETON. [Cn. VI. 
 
 (tl041). The Four thus added to the One make Five, as in 
 the cas.' of the Teeth noticed in the next following paragraph 
 (t 1043'. The Eighl Is, in other words, reduced to Five. This 
 is, so to speak, an exhibit of the Third Power or Efficiency of 
 
 Duisin, bifurcating, and adding to the mere repetition of the 
 two former Exhibits of the Principle the new Aspect of the 
 Duisin of Difference or Contrast "between those two. 
 
 1043. By the same Principle of Abridgment frequently 
 adopted in the works of Nature, as in those of Man, the Adult 
 Teeth are distributed as 32— Eight upon each (Half-) Jaw 
 (t 1036) ; while the Provisional or Deciduous Teeth (the Milk 
 Teeth) are 20 in number, — or Five ujdou each (Half-) Jaw ; 
 that is to say, they are by Abridgment reduced to the same 
 number as the Nails of the Fingers and Toes. Teeth and 
 Nails are, in one of the Aspects of Comparative or Tran- 
 scendental Anatomy, ranged together as counterparts or com- 
 plements of each other. Their typical number is then con- 
 jointly G4, reduced by the Provisional Abridgment of the 
 Teeth and the Perennial Abridgment of the Nails to 40. 
 Eight Teeth of the Normal Set are found upon each Half Jaw, 
 (really a distinct member), which is then an Analogue of 
 one of the Limbs of the Trunk. The Jaws are the Limbs of 
 the Head, a discovery which goes back to the Founders of 
 Transcendental Anatomy, Goethe and Oken. See again upon 
 this subject the forthcoming Monogram of my own, entitled : 
 "The Correspondential (Intercomparative) Anatomy of the 
 Human Head and Trunk." 
 
 1044. The Bones of the Body are the Framework of the 
 Body, and are therefore peculiarly the illustrative Domain of 
 Form. The Spinal Column is the Grand Axis or Supporting 
 Column of this Framework. Tins is, apart from its Pivots, the 
 Skull and Pelvis, actually composed, as we have seen, it. 956), 
 of 24 Vertebras, with the Composition, 12 + 12. The Ribs or 
 lateral Processes are also 24, in two Groups of 12 each ; each 
 Group with a Composition like the Chromatic Musical Scale of 7 
 
On. vi.j typical distribution of vertebrae. 609 
 
 Principal, (tlie Long Ribs), and 5 Subordinate, (the Short 
 Ribs), repeating the whole tones and the semi-tones of this 
 Musical Gamut. ( ) 
 
 1045. The Entire Vertebral Column extending from the end 
 of the Coccyx to the end of the Nose, is constituted actually 
 of 40 Vertebrae ; the 16 additional ones being distributed to 
 the Coccyx, Sacrum, and Skull, and there so modified artis- 
 tically, or blended, or, as it were, partially smelted into each 
 other, that it requires the closest of observation to disengage 
 and identify them. For the performance of this labor the stu- 
 dent is again referred to the Monogram just alluded to. This 
 actual Number 40 is then, itself, an Abridgment from tlie 
 Pure Ideal Typical Plan of the Vertebral Column of 
 the Human Skeleton, which extends to the Grand Typical 
 Number 64, as the full Complement of Ideal Vertebra. 
 
 1046. The whole bony fabric of Man not only, but of every 
 animal, as well as the muscles and nerves, and the organs and 
 systems, is laid out, in rigorous accordance with a Primi- 
 tive Typical Plan, derived from the Typical Sect ionizing 
 of the Globe Figure, and then from a similar Typical Sec- 
 t ionizing of tlie Cube. The whole Carpentry of every organ- 
 ized body is thus devised or self-arranged, as we may choose 
 to regard it, in orderly obedience to these Simplest and Most 
 Primitive Divisions of Form. Whether it is urged, there- 
 fore, as the true theory of this subject that they are derived 
 from the operations of Reason in the Mind of a Conscious 
 Creator, or that Reason itself is a mere Echo in the Mind of 
 Man from the inherent Necessity and Universality of these 
 Primitive Congruities of Form, it is, for the purely Scientific 
 result, loholly indifferent. The two Theories are brought into 
 a complete reconciliation upon the Scientific Arena, from the 
 fact that, under tlie operation of either Theory, the pheno- 
 menal result is the same. The conclusion is startling, but : 
 May it not prove the Higher Morality and Religion of the sub- 
 ject also, that the Wrong or the Sin is not in holding either of 
 
CiO THEISM AOT ATHEISM. [t'u. VI. 
 
 th* 86 must opposite poles of doctrine as Tlieory or Belief, but 
 in the Spirit qf Anathema, which denounces or condemns Wig 
 individual who, from organization or state of development, 
 finds in tin 4 opposite Theory, the highest mental satisfaction or 
 rest I May it not also prove that the Compoundest Trinismal 
 Truth is of a Largeness never, as it were, heretofore surmised, 
 and that even the extremes of TJieism and Atheism are yet to 
 be spanned within the Arch of the Absolute Tlieology, as 
 Necessary Aspects of a Doctrine too broad and too uni-variant 
 in Nature for any single statement— a Doctrine which em- 
 braces Contraries as the Constituents of its Integralism ; as, 
 between the opposite Poles of the Earth, the Earth itself is 
 constituted and contained ? 
 
 1047. So, in the Mathematics, the Zero is as necessary as the 
 Positive Numbers, and while it is negative and adverse, and 
 pricitive of Positive Values, in one set of relations, it is not 
 only essential even then, but the relations being changed, it 
 becomes augmentative of Positive Values in a proportionate 
 degree. "We should soon discover our folly if we divided our- 
 selves into sects devoted to the exclusive defence of the num- 
 ber One, of the Number Two, of the Number Three, and of 
 Zero, respectively. Yet, Is not tins precisely what the world 
 has been doing, substituting for the numbers themselves the 
 Spirit of those numbers, or the Principles of Being, for which 
 those numbers stand representative ; and have not ages of 
 ages of bloodshed and dissension been the price at which we 
 have indulged in those puerile differences % 
 
 1048. Still the dissensions of mankind have been in turn 
 fitting and appropriate as the rude means of development for 
 the period to which they have belonged, which was the In- 
 coherence of the Incipiency of Humanity. Perhaps that 
 chaotic stage has for /& numerical Analogue that Indeterminate 
 Numeration, rattier, which precedes, as it were, the orderly 
 and seriated distribution of numbers (t. 217). In that early 
 age of disharmony and incoherence through the partial under- 
 
Cn. VI.] ' ; INITIAL, MIDDLE, AND FETAL. 611 
 
 standing of Truths, the highest and the holiest sentiments of 
 Mankind have been evoked, enlisted, and trained for their 
 ulterior destination, in the defence of the particular phase of 
 truth which was perceived by the individual mind, or around 
 which a special sect could be rallied. The love of truth did 
 not, in those days, come to bring peace upon earth, but a 
 sword, while yet by a sublime paradox he who bore it in his 
 heart pre-eminently could with propriety be denominated the 
 Prince of Peace. The grand reconciliation of all differences 
 without the destruction of the differences themselves, in an 
 infinite, practical Uni- variety of Co-operation between Same- 
 ness and Differences in all Spheres, — as the different members 
 of the Body concur in the formation of the Body, — can only 
 come through Science, and then only through that Science 
 which is Universal, or the systematic understanding of all 
 the simple Principles of Being, and of the Laws of their com- 
 plex relationship to each other. 
 
 1049. From the Typical Plans or Type Forms, from 
 which Nature takes up her line of operations, and tchich lie, 
 as it were, back of Creation itself, the Concreted or Elab- 
 orated Body of Nature, the Creation as such, is gradually 
 wrought out by a wonderful succession of Artistic Modifi- 
 cations. 
 
 1050. Nature proceeds precisely as the Carpenter, or the 
 Dress-Maker, or other Artisan, who first cuts out his or her 
 work by a regular type, sample, measure, model, or pattern, 
 and then elaborates, modifies, and completes, by paring or 
 trimming, by piecing out occasionally, and by crimping and 
 convolving in a thousand ways, to fit their work for its ulti- 
 mate uses. To rediscover the Primitive Patterns from among 
 these Infinite Heaps of Complexity is the Supreme Triumph 
 of Scientific Research. 
 
 1051. Type Forms are of three kinds : Initial, Middle or 
 Medial, and Final. Final Type Forms are Teleological. 
 They are the Artistic Ideals — that which the producer is aim- 
 
012 BKEWISM OR BOALENISM. [Cn. VI. 
 
 ing to secure as the ultimate effect and perfection of his labor 
 and art Initial Type Forms are the Primitive Outlay of 
 the Pattern, in accordance with which the labor is to proceed ; 
 or rather that by which it is to be ideally guided. These are 
 what have been denominated Archetypes. Medial Type 
 Forms are certain Standard and Measuring Forms attained 
 to midway between the Primitive Outlay and the ultimate 
 realization of the ideal perfection. 
 
 1052. Natural Development corresponds with an Actual Pro- 
 cess of Elaboration, with the doing of the work, as the build- 
 ing of an edifice, for example ; the labor of the Builder as dis- 
 tinguished from that of the Architect or Planner. Tins does 
 not accord with any of the Type Forms, but is a Naturismal 
 and irregular procedure, sui generis. It proceeds normally 
 and ordinarily at an inclination or slant, or diagonally related 
 to the Primitive Type Plans. The bricklayer, for instance, 
 does not begin to build by laying a tier of brick all along the 
 foundation, but, on the contrary, he selects a corner, and 
 builds up upon it to a considerable distance, slanting down his 
 work, at the two sides towards the base. This skewed or 
 biased, or oblique or inclined Variety of Movement or Opera- 
 tion is characteristic of the Naturismus of the Concretismus, 
 and hence of the Observational facts of Existence throughout 
 the Universe of Being, traversing, and contrasting with, the 
 regularity of the Typical Plans, which are the Scientismus, 
 the Abstractismus, or the Ideal Principles of Being. This 
 Principle is forcnulized as : 
 
 The Skewism or Scalexism of the Naturismus. 
 
 1053. It is in this Naturismal and Inclined, and as it were, 
 Irregular Actual Development of Being that the ordinary Na- 
 turalists are making their observations. The Type Forms, as 
 aside from and back of these, and as adduced from the neces- 
 sary Laws of Form, and yet presiding over the natural devel- 
 opment itself, as the Plans of the Architect preside over the 
 
Ch. VI.] DOCTKXNE OP TYPE-FOEMS. 613 
 
 operations of the Builder, constitute the Department of Tran- 
 scendental Natural Science, as of Transcendental Anatomy, 
 for instance. It is to this, as the higher Department of Na- 
 tural Science, that the Morphology of Universology opens a 
 lbroad passage-way to the Scientific World, c. 1-4. 
 
 1054. This Subject of Type-Forms or Primitive Ideal Pat- 
 terns of Being is immensely fruitful of future results in all the 
 Sciences. In an important sense, it is with this Discovery 
 only, that Science, properly so called, actually begins, — that 
 is to say, that it begins to be constituted in an orderly way, 
 from a priori Principles to Determinate Ends, — as God and 
 Nature have proceeded in the elaboration of their work. It 
 is one of the many subjects, however, which can be barely 
 sketched in this Basic Outline of Universology. I have other- 
 where, in manuscripts and in my own unwritten reflections, 
 traced out the method far enough in its expansion towards the 
 infinity of particulars, to furnish, if detailed confirmations 
 
 Commentary, 1. 1053* 1. The following statement of the Darwinian or 
 Natural Development Theory is extracted from an article on that subject in the 
 Atlantic Monthly for October, 1866 : 
 
 " The Darwinian theory is erected on the primary foundation of a Natural 
 Law, acting through all time, — a persistent force which is applied to all crea- 
 tion, immutable, unceasing, eternal ; which determined the revolutions of the 
 igneous vapor, out of which worlds were first evolved ; which determines now 
 the color and shape of a rose-bud, the fall of the summer leaves, the course of a 
 rippling brook, the sparkle of a diamond ; which gives light to the sun, and 
 beauty to the woman's eye. It rejects utterly the idea of special creation, and 
 maintains that the globe, as it exists to-day with all its myriad inhabitants, is 
 only one phase of that primeval vapor which by the force of that law has 
 reached its present state. As a little microscopic egg becomes in time a full- 
 grown, living, breathing, loving animal by the operation of natural laws which 
 we term growth, so has the Universe, with its denizens, become what it is by the 
 workings of Natural Law." 
 
 2. The author of the " Vestiges of the Natural History of Creation " sums 
 up the hypothesis which he seeks to sustain thus : 
 
 " I suggest, then, as an hypothesis already countenanced by much that is 
 ascertained, and likely to be further sanctioned by much that remains to be 
 known, that the first step was an advance, under favor of peculiar circumstances, 
 
G14 TYPICAL PLAN OF VERTEBRAL COLUMN. [Cir. VI. 
 
 ware necessary, the most overwhelming eonvincement of its 
 
 universal validity. It will be the labor, not only of my own 
 future, but of the whole Scientific and Practical World, 
 through future ages, to trace out and apply the doctrine in its 
 limitless minutiae of detail. The Law is one and uniform in its 
 operation, but the modes of its outworking and manifestations 
 are infinite. We have, in fine, before us, for elaboration, a new 
 Abstract and Exact Science ; a new Mathematics or a new 
 Logic, the counterpart and equivalent of the Mathematics and 
 the Logic of the Past. Such is the Science of Analogic, now 
 undergoing development. 
 
 1055. As the Typical Plan of the Distribution of the Main 
 Column of the Human Skeleton distributes it into 64 Ideal 
 Vertebrae, which number is the Second Power of the Typical 
 Eight, so the entire number of bones in the actual constitution 
 of a Compound Individual, including a man and a woman, or 
 one of each sex, is 512, which is the Third Power or Cube of 
 
 from the simplest forms of being to tlw next more complicated, and this through the 
 ■in- "mm of the ordinary process of generation. 
 
 3. " That the simplest and most primitive type, under a laic to which that of 
 lile production is subordinate, gave birth to the type next above it ; that this again 
 produced the next higher, and so on to the very highest, the stages of advance 
 being in all cases very small ; namely, from one species to another ; so that the 
 phenomenon has always been of a simple and modest character. 1 ' 
 
 4. All of the above statement relates still to Actual Processes of Natural 
 I)> veiopmmt. The term Type, as used in this sense, has a quite different mean- 
 ing still from that which is assigned to the term Type-Form, throughout the 
 present work. It signifies merely that which is Central and Modelic in any 
 range of Development, as the Fact revealed by Observation, and as a part, there- 
 fore, of the merely Observation <d or Naturismid Sciences of the subject ; whereas 
 by Type-Form is meant a Necessary and Iniiekent Truth of Geometry 
 and Logic governing and controlling the XatnraJ D velopment, lying bad- of it, and 
 
 in the Nature 0/" Thought iteelf and Thence or secondarily in the Nature 
 
 ■riNos. It is therefore a part of the Exact Science of Being itself. Natural 
 
 iii the mouth of the Naturalist, means, therefore, something far lower in 
 
 no matter what degree of Expansion may be given to it, than Law and 
 
 TTPB-FOBMS in the Transcendental sense of those terms. It is of the utmost 
 
 importance that these two conceptions be first clearly explicated and then 
 
 acilecL 
 
Ch. VI.] NUMBEE OF THE BONES. 615 
 
 Eight. This embracing of the two Sexes in one Typical Ar- 
 rangement or Primitive Framework again reminds ns of 
 Plato's averment that the Man and the Woman were originally 
 hemispheres of the same Sphere (t. 322). The number of 
 bones within the single individual may, it is true, be reckoned 
 somewhat variously, and Anatomists have never been able to 
 agree entirely upon their numerical classification. By the 
 following arrangement there are precisely 200 proper bones, 
 which, with the addition of 56 teeth, deciduous and permanent, 
 complete the required census of 256, the half of 512. 
 
 Scapula and Clayicle .... 2 
 
 Arm 3 
 
 Carpus 8 
 
 Metacarpus 5 
 
 Phalanges .14 
 
 32 
 
 2 for the two sides. 
 
 Upper Extremities 64 
 
 Lower do 62 
 
 Os Hyoides, Sternum, and Ribs . . .26 
 Vertebral Column with Sacrum and Coccyx 26 
 
 Bones of the Face 14 
 
 Bones of the Skull 8 
 
 200 
 Deciduous or Milk Teeth (sometimes) . . 24 (ordinarily 20). 
 Permanent Teeth 32 
 
 256 
 
 1056. The trivial unattached bones, the Ossicula Auditus, 
 and the Sessamoids, are, indeed, omitted from this count. I 
 take them to be the Representations, in the Scheme, of a for- 
 eign Element wrought in, by Artistic Modification. The more 
 extended theory of the Subject must be omitted here. So also 
 the Milk Teeth are reckoned as one more upon each Half Jaw 
 than the usual number, by Analogy with the tendency of the 
 Hand to yield Six Extremities in the place of Five. In fine, 
 
('10 UNIFICATION OF THOUGHT AND LIFE. [Cn. VI 
 
 these are Final or Teleogical, the Third Class (t. 1051) of, Type 
 Forms, and these result always from a struggle "between the 
 Rigorous Exactness of Archetypes and the Counteracting 
 Freedom of Xaturism. It is Archetypes only which belong 
 within the Exact Science of the subject. It is for this reason 
 that Anatomists have never been able to agree on the Osteolog- 
 ical Classification, and that even here some ambiguity remains. 
 
 1057. Other methods of carrying out the reckoning of the 
 Bones of the Human Body reveal other and various Analogies 
 with dumber and Form which are far too extensive, and 
 many of them too obscure for an elementary treatise. The 
 distribution of the Bony Framework of each Vertebrate Ani- 
 mal, and of the Rings and Plates of Inferior Animals, is an 
 Analogical Hieroglyph of the character and uses, or, so to 
 speak, of the meaning of the animal. The same principle 
 extends, with infinite variation, to all the other parts of the 
 Body, and to the Vegetable and Mineral Kingdoms as well. 
 The Fashion of each Leaf is a sermon on Morals, on Poli- 
 tics, on Religion. The Polarity and Cleavage of each Crystal 
 is a demonstration in each of the Sciences. A discovery in 
 any Department of Human TTiought will, from the time when 
 TJniversology is familiarly understood, flash instantly 
 round the whole circle, and he a discovery, equally, in cvx ry 
 Scientific Domain; and such Unification of the Knowledges 
 willbetheprecurseroftJieTRUB op. Composite Unification 
 of the Sentiments and Conduct of Mankind, (t. 1057). 
 
 1058. We have now completed this review of the distribu- 
 tion of the Globe and the Cube as the Morphic Measurers of 
 the Universe, in that lower order of measurement which we 
 call Cosmical. A word only can be given here to the Egcc, as 
 Typical in the Art Department of Cosmical Nature, resulting 
 as it does, ideally from the Combination of the Globe and the 
 Cube *t. 784). 
 
 lor>0. The Germ within the Egg combines and repeats the 
 Round Point and the Straightened Point, the Minim of 
 
Ch. VI.] BUD, POINT ; LEAF, SUKFACE, ETC. 617 
 
 Globosity and Cubosity, as the Egg itself combines and re- 
 peats the Globe and the Cube. 
 
 1060. The Germ is the Type of Intnitive Genius. The 
 Germination Point of Genhis is the vital and generative Prin- 
 ciple of Art. "The Poet is born, not made." The term Gen- 
 ius is etymologically from the same root as genesis or birth. 
 
 1061. The Chalaza or twisted cord which connects the yolk 
 with the apex of the shell is spiral, or blends the principle of 
 the Straight Line with that of the Curve, and is typical of in- 
 spiration, as that which is co-operative with, and which sus- 
 tains, the genius of the artist. 
 
 1062. The Membranes enclosing the substance of the Egg, 
 and hiding, as it were, the secret processes of Nature, partially 
 round and partially elongate, repeat the corresponding types 
 of Surface, and correspond with the Veiling or Obscurity of 
 the Processes of Art, as, for instance, the Machinery of a The- 
 atrical Performance is concealed by the Curtain of the Stage. 
 
 1063. The Substance of the Egg, and its Outline, (Substance 
 and Form), correspond with Solidity, (the Globe and Cube 
 blended), and with Fabric or Construction, as Grand Art. The 
 Egg is, in this sense, the Mass or Bale of Materials, which is 
 about to be differentiated into the Vertebrated Structure of the 
 future Animal. 
 
 1064. These considerations recur more obviously in the Vege- 
 table or Tree. The Bud, (button, flower, seed), repeats the 
 Point and the Germ. The Tendril repeats the Spiral Line. 
 The Leaf repeats the Surface ; and the Stem or Wood repeats 
 Solidity. The Tree is the especial Type of these differentiated 
 elements of Limitation. We pass now to a re-statement of 
 Anthropic, in its connection with Cosmical, Form. 
 
 1065. More comprehensively, and back of this detail, the 
 Mineral Kingdom, as a whole, is the Concrete Type, Symbol, 
 or Hieroglyph, of Abstract Substance, —Massive, Rotund, In- 
 
 * organic, (with a Subdominant Element of Crystalline Rectism) ; 
 the Vegetable Kingdom is the corresponding Representation 
 47 
 
CIS IdlTEBAL, VEGETABLE, ANIMAL. [Cn. VI. 
 
 of Abstract Form, or Pure Limitation, (with a Subdominance 
 of Rotnndism in the circumference of Stalk and Limbs). Tlie 
 e i> nothing else but a Concrete Presentation of Point, 
 Line. Surface, and Solid, — distributed in Typical Branchiness, 
 or Complex Linear Outline, against the Background of the Sky. 
 Finally, the Animal Kingdom is the Similar Embodiment of 
 Movement, as also of the Compromise, Reconciliation, and 
 Harmony, of Substance and Form. TJie Mere Animal 
 repeats Substance in Preponderance, and Man {the Race) 
 repeats Form, (Idea), or the Ideal Perfection. Within 
 Humanity, Man, Male, repeats Form, lience Man (t7ie Race) 
 and tlie Tree, { u the Cedar of Lebanon"), and Woman re- 
 repeat Substaitoe, and Mineral, and Cosmical World. 
 
 1006. The Cosmical Type of Form (Globe, Cube, Egg, has 
 relation in preponderance to Philosophy, which goes back to 
 Generals and Universalis, and is, in the minor sense only, 
 practical. It is the Earthy Substance, the Non-Explicated 
 Ground of Knowledge. 
 
 1067. Tlie Anthropic Type of Form, Man, — the Anatomized 
 Body and the Family Group, — has relation, on the contrary, in 
 preponderance to Echosophy, since the Positive Sciences ally 
 themselves with Speciality, and the wants of Man, and therefore 
 with Anthropology. It divides, like the Tree, into Branches, 
 which are the Special Sciences. 
 
 106S. Finally, Xuptial Form relates to the Union of Sub- 
 stance and Form in the Harmony of Movement ; of Mineral 
 and Vegetable in the Production of the Animal ; of World and 
 Man in the production of the Universe, and. it may be added, 
 of Something and Nothing in the production of Being itself. 
 Man has been at first represented Lia. No. 1, t 5) as symbol- 
 ically standing upon, and treading beneath him, the Earth or 
 World as a Footstool. Subsequently, t. 994 ), and here again 
 now, Man is represented as the Husband (or as we say in- 
 stinctively the Husbandman') of the Earth, entering into Xup- 
 tial relations with her, mastering, and impregnating, and enjoy- 
 
-J 
 
 Ch. VI.] FEACTIONS AND INTEGERS. 619 
 
 ing her as his bride. Science is challenged to the removal of 
 this seeming contradiction of Analogies, and responds to the 
 challenge by adverting to the fact that the Cock, the typical 
 Animal of Gallantry and Sexnal ralationship, combines these 
 two methods in the triumph of his love. It is in the profound 
 study of the Amative Methods of all the Animal AVorld, and 
 of the Vegetable World below it, that the Central Arcana 
 (Secrets) of Science and Human Happiness will have ultimately 
 to be sought. 
 
 1069. If we recur to Numbers, the fact will be recalled that 
 we have certain General Indeterminate Distributions of Num- 
 ber before we arrive at their specific Distributions into Numera- 
 tion and Summation. We have, for example, Indeterminate 
 Numbers properly so called, as One, Many, All, before we 
 arrive at Determinate Numbers, as 1, 2, 3. We have then 
 Round Numbers which have a relation to Round Form ; 
 namely, Numbers proximately exact, but not squared by any 
 precise count or calculation. We have Values and Func- 
 tions (Arithmetic and Algebra). We have Pure Mathematics 
 and Applied ; Direct Processes and Inverse, etc. 
 
 1070. The Single Integer or Unit, the Number One, (1), is at 
 the same time the lowest and inmost converging Apex of the 
 whole Series of Cardinal Integers or Whole Numbers. It is, 
 as it were, the Single Primitive Cell or Least Atom of Number 
 relatively to an infinite accumulation of other Cells or Atoms 
 — the Groups of Integral Units above it in the Series. It is 
 the Analogue of the Physiological Primitive Cell (t 203). 
 
 1071. This Primitive Single Unit is, however, at the same 
 time, a Total Universe of Number in itself alone, relatively to 
 the Fractional Parts and Infinitesimals which are contained in 
 it, and which are just as numerous on to Infinity, farther in- 
 ward and downward, as the Numerousness of the Integral 
 Units, above and outward, on to Infinity in the opposite direc- 
 tion. This Internal Infinitely Minute World of Number 
 within the Bowels of each Single Unit, and so aggregately, 
 
620 r.\rr, iii.ad ; 'si;i:i is, TRUNK. [Ch. VI. 
 
 within tiii; Intkkious of all Numukr, it the Analogue of 
 th> Read or Concrete Spiritual World, Situated Lnteknally 
 to EACH Primitive Cell and Atom- of tiie Outer Ma- 
 terial World, and so collectively, in a quasi-inevm/pre- 
 
 Jtmsih[< Si nee, within the Outer Material World Itself. This 
 is an Area/nt in too subtle, and opening into a field of scientific 
 speculation too extended, for the present occasion. The simple 
 statement must for the present suffice. 
 
 1072. TJie Single Unit — tlie Number One (1) — is titer ef ore a 
 IIiNOEor Turning Point, between two Orders of Development, 
 tlie one Objective and Gross, the other Subjective and Fine, 
 and each ending upon Infinity ; with a suggestion, ulti- 
 mately, still, of the Convertible Identity, in some mys- 
 terious icay, of the Infinity of Greatness and of the Infinity 
 of Minuteness. 
 
 1073. In order the better to conceive the Interior Develop- 
 ment of the Unit, (the Fractionizing of itself), it will prove 
 convenient to withdraw this Central or Hinge Unit partially 
 from its connection with the Mass of Integers to which it is 
 related, without, however, entirely severing tlie connection, 
 and to magnify it in Thought, after it is so withdrawn from its 
 position in the Series. 
 
 1074. It will be still further convenient, then, to invert the 
 whole order or series, so as to bring this extracted and magni- 
 fied Central Unit forward and at the top. The old Series of 
 Integers will then fall backward and below, as a Train or 
 Trail or Trunk, while it, with its interior distribution of Frac- 
 tions and Infinitesimals, corresponding inversely to the ex- 
 terior distribution or Train of Integers, or "Whole lumbers, 
 becomes the Head of the Train. 
 
 1075. The Single Unit is thep a Head, and the remainder of 
 the Series a Trunk, in rode imitation of the Human Body. 
 But the immediate,' Analog}- lure is, not with the human body 
 
 ii, but with a train or troop of men, as an Army, for 
 instancr, with its General or Chief as its Head. 
 
Ch. VI] 
 
 THE INDIVIDUAL AND THE SEKIES. 
 
 621 
 
 1076. The Analogy for the Human Body as such is wrought 
 out of the Single Unit alone, as follows : An Infinitesimal 
 or Least Fraction in, so to speak, a First Order of Infinity, is 
 taken now as representative of the Primitive Unit, the previous 
 Primitive Unit being then assigned to the representation of the 
 whole body of numbers, taking the place, in other words, of 
 the Train or Trail or Troop represented by the Sequential 
 Series attached to the first Primitive Unit when it was regarded 
 as Head. The new Primitive Unit is then a Centre or Core of 
 the former one, and when abstracted or pushed out of it with- 
 out entirely destroying the connection, it becomes a Head to 
 it, which is now a Trunk reproducing, in determinate Single- 
 ness of Form, a Human Figure, Head-and-Trunk-like. This 
 
 Diagram No. 81, 
 
 Fig. 1. 
 
 TROOP OR SERIES. 
 
 Fig. 2. 
 
 INDIVIDUAL. 
 
 Primitive 
 Position of 
 the Head. 
 
 repeats the General and his Army, or the Object and its Train, 
 whatsoever it be, as Head and Trunk. The above Diagram 
 illustrates these two varieties of Anthropic or Head-and-Trunk 
 
 Form. 
 
&22 Ci:iM! AUZATIOX. [Cii. VI. 
 
 1077. Nature lias developed the Head by pushing it out, so 
 to speak, from the interior of the Trunk. It is an Analogue 1 , 
 as we have seen, of the Foetus, and is almost literally a son or 
 child of the Body. The effort of all animated Nature is to- 
 wards CephalizaMartj which "begins far down and very imper- 
 fectly, and ends at the height of development with the Brow 
 of Jove a. 1. 
 
 1078. The primitive position of the Head ideally conceived 
 of is indicated in Figure 2 by the small dotted circle ; but 
 this in turn is an enlargement of the central Point which is our 
 infinitesimal Unit. The enlargement of this Dot or Point 
 should be conceived of as taking place interiorly somewhat as 
 the rays of light which enter at the pupil of the eye, decussate 
 as they enter, and then expand within the chamber of the eye. 
 An increased subdivision or assignment of pails, to that which 
 by the previous theory is already infinitely small, can only occur 
 in this way. This Subject is, however, exceedingly intricate, 
 and I hardly hope to render it tolerably intelligible by this 
 mere allusion, while yet no more space can be afforded to it 
 here. It must suffice to add that the fibrous and gray matter 
 of the brain is the Analogue of these infinitesimal Subdivisions 
 of the Unit already assumed as infinitely small, and that we 
 open up here the obscure avenue to the deeper philosophy of 
 Spiritual Phenomena, the infinitesimal Dynamics of Homoeo- 
 pathy, (the Principle of Potentializing by Infinite Differentia- 
 tion), and finally, of Phrenology, at the point at which, as 
 previously noted, it needs defence from the grosser physiolog- 
 ical criticism (t 622). 
 
 1070. It is the Sectorizing of the infinitesimal circle at the 
 centre by the converging rays from the periphery of the larger 
 circle entering into this AVomb of Infinity and crossing each 
 
 Annotation, t, 1077. 1 Professor principle in Science, and to him is due, 
 Dana, of Tale College, has connected his I believe, the introduction of the term 
 name with the establishment of this Cephalization. 
 
Ch. VI.] ABSOLUTE AND RELATIVE EORM. 623 
 
 other as they enter, which furnishes the Type of the Nerve 
 Fibres of the Brain, and which accounts also for their decussa- 
 tion or crossing at the Neck, as they return from the Brain to 
 act again upon the outer mass of the Body. 
 
 1080. It is, on the contrary, the Segmentation of the larger 
 circle representing the Body itself, and especially in its primi- 
 tive Stage or quartering, which is representative of ordinary 
 fractions short of infinitesimals. These two are then the Types 
 respectively of Psychology or Subjective Mind-Science related 
 to the Brain and Nerve, and Physiology including Anatomy, 
 the Subjective Body- Science related to the Flesh and Bone. 
 We are thus carried back to the Symbolic Significance of 
 Figure 2, in the Diagram of the Anthropic Type-Forms 
 (No. 73, t. 9S5). 
 
 1081. Figure 3 of the same Diagram is then representative 
 of Sociology, and Figure 1 of Monanthropology, including 
 Phrenology, as previously shown. 
 
 1082. The origin of the Nuptial Type-Forms, as the blend- 
 ing of the Ovarian and Anthropic Types of Form, is sufficiently 
 obvious, and need not further detain us. 
 
 1083. We pass now from the consideration of Form Proper, 
 up to the consideration of Dieeotion, which is a higher depart- 
 ment of the Domain of Limitation, or of Form in the larger 
 and inclusive sense ; for which, however, we have now so 
 much preparation that it need not detain us long here ; al- 
 though in a subsequent work it will assume a paramount 
 importance. 
 
 1084. Form Proper, or Figure, is Absolute Form, or such as 
 concerns the Self -Constitution of the Individual Object by 
 lines and surfaces interposed between the points of Position, 
 Distance, and Situation, involved in its constitution. 
 
 1085. Direction is, on the contrary, Relative Form, or that 
 Inter-relational Figure described by the lengthwise extension 
 of the Lines, which connect object with object, or the object 
 with the different fixed Points of its medium or surroundings. 
 
&M 1I0RIZ0XTALITY, PEBPENPICULAKITT [Cu. VI. 
 
 36. Morphio COMPOSITION, tlie Special Domain of the 
 artist in respect to Form, is then the Composity, Union, or 
 Interbl.-nding of Form, <as of Figure), and Direction. 
 
 1087. In other words, Form {Figurate) is the Unismal, 
 Direction t/u Duismal, and Morphio Composition the Trims- 
 mal Department of the Grand Domain of Form, as the Total 
 Antithesis of Substance in the Constitution of Being. 
 
 1088. Fignrate Form involves in preponderance the Side- 
 Wise OT True Limit'/ tire Function of the Line, and this again 
 corresponds with a Lateral Horizontally of Direction, as when 
 Ave stand opposite a barrier or any Base Line, and look over 
 or across it. Direction involves, in preponderance, the Length- 
 wise or Connective Function of the Line, which corresponds 
 with the Height or Up-rising Distance of Perspective, and 
 thence with Perpendicularity of Direction. Composition, or 
 the Interblending of these two, hence, coincides with, and 
 demands, the Triangle as its Type of Form, — a postulate of 
 Art which is known to every Artist Triangular Figure is 
 derived from the Horizontal and Perpendicular with the addi- 
 tion of the Hypothenuse, which is the Line of Inclination or 
 Compromise, and hence of Graceful or Artistic Concession. 
 The Horizontal or Basic and Governing Line is Scientismal. 
 The Perpendicular or Existential Line is Natnrismal ; The In- 
 clined or Concessive Line is Artismal. This last is also a Sur- 
 face Representative of the Protensive or Forth- Stretching Line, 
 (the Fore-and-Aft Horizontal), which would, in itself, arise 
 perpendicularly from the surface of the paper. This Proten- 
 sive Path- way or Met] iodic Line is then the Analogue of 
 Action, which is repeated representatively, as Art repeats 
 Action, by the Inclined Line or Hypothenuse it. ). 
 
 1069. Direction, in its practical aspect, that of Standard 
 
 'dion, or Determinate Lines or Axis of Being, or the Car- 
 
 's/n a,,d Ordinism of the CosmiraJ World; Horizontal ity, 
 
 and ih ■ r Grand Cardinal Points of Direction, North, 
 
 th, East, West; Perpendicularity, etc., — will come vp 
 
Ch. VI.] AKTO-PHILOSOPHY. 625 
 
 for consideration in the Incipiency of the Structural Outline 
 of Universology, and may, therefore, be dismissed for the 
 present. 
 
 1090. From Morphic Composition, as the Artistic View of 
 Form, the transition is easy to Arto-Philosophy, for the posi- 
 tion of which in the Hierarchy of Knowledge the student is 
 referred to the Typical Table of Existence (No 7, t. 40). Arto- 
 Philosophy mnst not be confounded with the Philosophy of 
 Art, any more than the Philosophy of History with the His- 
 tory of Philosophy. What is meant by the term is the Com- 
 pound Resultant of the Unition and Interblending of Sciento- 
 Philosophy, as the Spirit and True Basis of Echosophy or 
 Positive Science, with the Naturo-Metaphysic of the older 
 Philosophy, in the production of a new development of Meta- 
 physics, permeated by the Spirit of Science. 
 
 1091. Arto-Philosophy will develop itself like all other De- 
 partments of Being, in Three Successive Stories or Degrees, 
 — L'nismal, Duismal, and Trinismal, respectively. 
 
 1092. The True and Xormal, which is the Scientismal or 
 Duismal Degree of this Philosophy, and which rests basically 
 on Sciento-Philosophy, now only in its own first stage of 
 development through Universology, can therefore only be 
 properly founded after Universology itself shall have received 
 its competent exposition and appreciation. 
 
 1093. It will then consist of an Exactifying of all Naturo- 
 metaphysical speculation by bringing it into precise relation- 
 ship icith the Typical and Normal Discriminations of Uni- 
 versology, and especially of Sciento-Philosophy, as its ab- 
 stract basis. 
 
 1094. The Trinismus or Artismus of Arto-Philosophy will 
 in fine consist of a free or less rigorous interblending of this 
 exact Department of Arto-Philosophy with the Xaturismus of 
 the same Philosophy now presently to be characterized; 
 coupled with an intermingling of illustrations from Fancy or 
 the Afflatus of Poesy, so as to produce the highest style of 
 
Tin: NEW METAPHYSICS. [i'u. VI. 
 
 Poetico-Philosophical and Intuitional Writings. I hope soon 
 to tender as my own effort at the illustration of this style of 
 the treatment of Ideas, the Exposition, now approximating to 
 completion in manuscript, of the Revelation of St. John. 
 
 1095. Returning to the beginning of this Trigrade Scale, the 
 Unismus or Naturismua of Arto-Philosophy is that instinctual 
 and precocious effort at the constitution of such a Philosophy 
 without awaiting the one condition absolutely necessary to its 
 perfection ; namely, the discovery of Universology as an Exact 
 Science — then to be employed as one of its Factors. This 
 effort is now in progress, and constitutes the latest phase of 
 Philosophical Literature. A few words must be given here to 
 its description and appreciation. 
 
 1096. When Comte, as the Special Encyclopedist and Di- 
 gester of the Positive Sciences, pronounced his verdict of 
 Uselessness and Impossibility upon all Pure Metaphysical 
 pursuits, there was a time when it seemed that Metaphysics 
 had suffered a shock past recovery, and that Echosophy alone 
 was hereafter to occupy the attention of the thinking world. 
 Lewes, as the disciple of Comte, dealt sturdy blows at the 
 dying giant (so supposed to be) in whose service he had spent 
 a lifetime of devoted labors. This drift of opinion begins 
 already, however, to change, and Metaphysical Studies are 
 evidently reviving in individual minds of great power. Lewes 
 himself found it necessary to dissent from the verdict of Comte 
 in relation to Psychology, which that Master had treated as a 
 mere accessory of Biology, and to vindicate for it a distinct 
 place among the Sciences; and Psychology always verges 
 upon the abstrusest of Metaphysical reasoning. 
 
 1097. Still an important impression has been made, by the 
 criticism of Comte, upon this new and incipient Metaphysical 
 Development. This is already obvious even in the writings 
 of Hickok whose speculations are evidently chastened, not 
 only by the general spirit of Science, but by the fact that he 
 is aware of writing in the presence of the Positivist criticism. 
 
 i 
 
Ch. VI.] AKTO-PHILOSOPHIC WEITEES. 627 
 
 I have employed Hickok, however, from his more character- 
 istic development of the idea of Force, as one of the represen- 
 tatives of the Artoid Stage of the iVa^ro-Metaphysic. 
 
 1098. As representatives especially of this Naturismology 
 of Arto-Philosophy I will mention the writers of the four fol- 
 lowing works, all of them American, and of recent origin, and 
 which have met, I presume, with hut few readers as yet either 
 at home or abroad. Some of these works have "been quoted 
 from, and commented on, in the body of this work: " Phi- 
 losophy as Absolute Science, founded in the Universal Laws 
 of Being, and including Ontology, Theology, and Psychology, 
 made one, as Spirit, Soul, and Body;" by E. L. & A. L. 
 Frothingham. "Vestiges of Civilization ; or, The Etiology of 
 History, Religious, Esthetical, Political, and Philosophical ;" 
 anonymous. " Substance and Shadow ; or, Morality and 
 Religion in their Relation to Life : An Essay upon the Physics 
 of Creation ;" by Henry James. " Optimism, the Lesson of 
 the Ages ;" by Benjamin Blood. 
 
 1099. In this order of writings belongs also a recent English 
 work entitled, " Organic Philosophy ; or, Man's True Place in 
 Nature" — Epicosmology by Hugh Doherty, M. D., and an- 
 other English work by J. J. Garth Wilkinson, entitled, "The 
 Human Body in its Relations to Man ;" and still another en- 
 titled, " The Divine Drama of History ;" by the Rev. James E. 
 Smith. Others doubtless may have escaped my attention, or 
 may not now be in my recollection. To these may be added 
 the whole body of modern Spiritist Literature. 
 
 1100. Of aTJ. the works named above, the most remarkable 
 from the point of view now under consideration are the first- 
 two : "Philosophy as Absolute Science," and "The Vestiges 
 of Civilization." 
 
 1101. The former of these works touches the highest point 
 of Intuitional Generalization, and marks an epoch in Meta- 
 physics. If it has not been understood and appreciated, it is 
 either because, in its abstract principles it transcends the 
 
688 ' rniLosopuY as absolute science." [Cb vl 
 
 mental habits of its reviewers ; or that there is some failure in 
 the clearness of the exposition ; or, finally, that the deductions 
 of the authors, whether legitimated by their premises or not, 
 are too offensive to prevailing opinions. 
 
 1102. While in this work there is a great advance upon all 
 previous Metaphysical Insight, and a drift outwardly towards 
 Science, the term Science is in stiictness wholly inapplicable 
 to it ; for it is the distinctive characteristic of Science, properly 
 so called, to begin in determinate particularity, and not in 
 broad generalization, which is the especial ear-mark of Phi- 
 losophical Speculation. These authors having no types of a 
 Scientific Character with which to compare, and by which to 
 measure the comjilications of their primitive Abstractions, 
 they have in common with all merely philosophical Thinkers, 
 no canon of criticism upon their owm thinking, no adequate 
 Chart, Compass, or Rudder to guide them when they enter 
 upon the field of practical applications. 
 
 1103. The Basic Idea of this work is the distinct recognition 
 and affirmation of a Law of Unity, of a Law r of Duality, and 
 of a Law of Trinity, co-operating with each other, as the total 
 account of the Causality of all the Phenomena of Being, 
 whether of God himself, or of the Universe of Matter and 
 Mind. This recognition of these Principles, while it is not 
 scientifically, but only intuitionally based, still completely 
 accords with Universological Science. What these writers 
 distinctly see for themselves, though they would have extreme 
 difficulty in proving it to another, is exactly identical with the 
 three Principles, Unism, Duism, and Trinism, propounded 
 herein. The Principles are, however, seen by them prima- 
 rily and in preponderance in the region of that High Gen- 
 eralizing Speculation to which the Philosophic Eye is prone 
 
 p to direct its vision. Hence they begin not with the Sim- 
 ple Numbers themselves, as an Alphabet of Pure or Tran- 
 scendental Science; the Only Method capable of demonstrat- 
 ing the Laics of Nature as an Exact Reflect of the Laws of 
 
Ch. VI.] "VESTIGES OF CIVILIZATION." 629 
 
 Mind, and so of furnishing us with a complete Speculative 
 Physics, — but with the High and Vague Considerations of the 
 Infinite and the Finite, the Absolute and the Eelative, the 
 Constitution of the Being of God, etc. 
 
 1104. In the Universal Logical Method, these High Specu- 
 lative Considerations, while they lose nothing of their tran- 
 scendent importance, are the Teleology or Finality of Science. 
 They are, in preponderance, postponed to the last, as the point 
 to be worked up to, through the whole Series of Sciento-Philo- 
 sophical processes ; so that when reached they shall no longer 
 be the subject of possible doubt, no longer rest in the category 
 of Opinion or Belief, nor even of Intuitional Perceptions, the 
 Special Endowment of some men, but shall take their rank 
 as Common Knowledge, addressed to the Univeesal Fac- 
 ulty in Man, and as the Highest Range of Scientific De- 
 monstrations (a. 33, 1. 198). 
 
 1105. The work entitled "Yestiges of Civilization " — a title 
 imitated from the " Vestiges of Creation," is, perhaps, the 
 nearest approach to the actual discovery of Universology 
 which has been made, apart from the discovery itself. The 
 author, who has not given us his name, had evidently pro- 
 foundly appreciated, if he had not completely digested the 
 former Philosophies over the whole wide divergency from 
 Kant and Hegel to Comte ; and from their materials, with a 
 rare originality of his own, he passes over to considerations of 
 Number and Form closely allied with those which have occu- 
 pied us in the two preceding Chapters. He exhibits a mere 
 glimpse, it is true, of the immense Ocean of New Truth lying 
 in this direction, but enough to give to his work a distinctive 
 character which finds no parallel in any previous writings, c 1. 
 
 Commentary, t. 1105* Since writing the above my attention has been 
 directed to a very remarkable work, " The Outlines of Analogical Philosophy," 
 by George Field, together with a Synopsis of the same, entitled, " Tritogenea." 
 I was not until very recently aware of the existence of these works, while the 
 drift of the investigation contained in them verges in several respects very 
 
030 JAMBS, BLOOD, DRAPER, FOURIER, ETC. [Cn. VI. 
 
 The style is crude, hurried, and involved, and the whole work 
 ms rather the improvisation of a Sciento-pMlosophical 
 
 iius, than the result of a patient life-time of Analytical 
 thinkii 
 
 HOG. The work of Mr. James assails in his striking, bril- 
 liant, and peculiar style, the highest problems of Life and 
 Duty. He is the founder of a modified School of Swech 
 borg's doctrine, bringing down the Mysticism of the Swedish 
 S t into the sphere of the ordinary nses of Sociological 
 Science. 
 
 1107. Mr. Blood's book is a less pretentious volume, but 
 one which has in it some valuable and remarkable thought. 
 Another American book, the work of Professor Draper, " The 
 Intellectual Development of Europe," like the "Vestiges of 
 Civilization," has for its tonic idea the perception of Pascal, 
 that kk Humanity is but a Man who lives perpetually, and learns 
 continually." This was also the favorite idea of Fourier. 
 
 1108. Dr. Wilkinson's book holds an intermediate position 
 between Swedenborg and Physiology, like that held by James 
 between Swedenborg and Sociology. The work of Dr. Do- 
 herty bears traces of the School of Fourier, of whom he was 
 for many years a laborious disciple. He is now, as well as 
 Arthur Young, of the same School, and Albert Brisbane, the 
 Translator and American Publisher of Fourier's works, open- 
 ing out new avenues for individual originality. 
 
 1109. Modern Spiritist Literature is already an immense 
 body of writings, covering a great variety of subjects. jS^o 
 more distinctive and remarkable assemblage of Literary pro- 
 ductions ever existed. It is characterized, on the whole, by 
 some monotony, and even platitude, of style and conception ; 
 
 nearly upon my own; so much so. indeed, that, bad T fallen in with them ear 
 cmld have enriched the present work with some contributions from tl 
 sources. On some subsequent occasion I hope to recur to them, both for tLe 
 purpose ol* acceptance and criticism. 
 
Ch. VI.] IN CONCLUSION. 631 
 
 but within and among it are treasures and gems of the rarest 
 value. There is an unparalleled breadth and daring in the 
 scope of its speculations. It is penetrating and critical in its 
 Philosophy, humanitarian and prophetic in its tendency, and 
 utterly novel and surprising in the method of its production. 
 The writings of Andrew Jackson Davis, considered merely in 
 this latter respect, are a standing miracle. The Poems of 
 Lizzie Doten are enough to puzzle a conclave of Sages who 
 should begin by not admitting the simple profession of the 
 authoress to be a Seeress or a Medium for the Inspiration of 
 the Deceased Poets, whose styles of writing she so marvelously 
 reproduces. 
 
 1110. In conclusion, I revert again to the Logical and the 
 Natural Orders, to which the attention of the reader was 
 primarily directed at the opening of this treatise, (t 6), and 
 which have been discussed in part a few paragraphs further 
 back (t, 955, 956). It is, in the Grand Sense, The Logical Or- 
 der of Universal Evolution, when we proceed from Primitive 
 Type-Foems, outward and dowmoard, through successive 
 Artistic Modifications, to Ultimate Completion. While 
 this Order of Conception antagonizes, it does not deny, and 
 from another Point of view affirms even, the opposite doctrine 
 called "The Development Theory,'' as propounded by La- 
 marck, by the author of "The Yestiges of Creation," and, at 
 this day, especially, by Darwin. This last is the Natural Order 
 of Evolution, predominantly in Time. The Natural, Tem- 
 poral, or Historical Order is opposed to the Ideal (Type-Form) 
 or Rational-Spiritual Order and Theory or Form of the Con- 
 ception. It ascends, as it were, from the Feet and Loins to 
 tlie Head, while the latter — reflected and inverse, from the 
 Naturismal Point of View, but peioe, original, and crea- 
 tive, from its own Ideal Point of View — descends from the 
 Chest and Brow, or from the Head to the Feet (t, 6; c. 8, t. 9). 
 
 1111. Both these Orders are essential to any Com- 
 pleteness oe Theory, first in their Oppositeness and 
 
UNITY OF DVTELLXX 'TUAL CONCEPTIOl [Cn. VI. 
 
 Difference, and finally en theib Reconciliation, Hab- 
 
 HONT, AND ( o-OPERATKXX, AND AS SUPPLEM BNTARY TO EACH 
 
 other. To supply the Philosophic Ground of this Complex 
 Unity is the office of INTEGRALISM. Tiiis Ultimate Con- 
 ciliation of Contraries is the Universal Type of Har- 
 MONY. The Diverse Views which are entertained, for exam- 
 ple, by different Minds, upon the Being and Nature of God, 
 or of the Supreme Governing Potency of Creation and Ad- 
 ministration in the Universe of Being, are destined, through 
 l/niversology, to a similar adjustment. The devout Catholic, 
 the orthodox Baptist or Quaker, and the conscientious 
 Atheist, icitl shalce hands with each other, and find a new 
 and intense bond of Unity in their very differences. Each 
 icill come to know, and love to recognize, that the other has 
 wrought, with an echoing fidelity to his own, in another 
 artment merely of the Grand Fabrication of the whole 
 Armory of Truth. The Universe of Fact and Principle was 
 simply too large, and the Aspects of Truth too multifarious, to 
 be mastered by the Infancy of Man. The New Catholicity of 
 the Adult Age of the Pace can alone compass them. THE 
 GRAND RECONCILIATION, THE CROWNING HAR- 
 MONY of Humanity, could only be led in by the Radical 
 Discovery of THE UNITY OF ALL INTELLECTUAL 
 CONCEPTIONS, (t. 1046, 1120, 1121, 1122.) 
 
 1112. Our Different Theories of Theology and Creed ex- 
 press, not merely our Intellectual Conclusions, but our Or- 
 ganic Differences as well. Some men are, Naturally, or by 
 Organization, Catholics ; some, Presbyterians ; some, M« thod- 
 ists, Tt is alike undesirable and impossible to convert all nu n 
 to the same Faith, except in respect to that General Ground- 
 work of Truth which founds their Differences, as it docs also 
 
 ride this basis of Unity — THE UNITY OF RECONCILIATION 
 
 and Mutual Acceptance in the Midst of their Di- 
 VERsrn 
 
 1113. With the comprehension and assimilation of this 
 
Cn. VI] THE GRAND RECONCILIATION. G33 
 
 Grand Universal Truth, Religion will turn from the stanch 
 defense of Particular Dogmas, to the Consideration and Cul- 
 ture of the Infinite and Divine Harmony between diverse and, 
 chiefly even, between the most opposite Doctrinal Manifes- 
 tations. The Two Orders of Development in the Natural Uni- 
 verse will furnish the Normal Type of this Grand Doctrinal 
 Adjustment The Infinite Vakiety in Unity of the Divine 
 Plan, in the Visible Creation, will be recognized and glorified 
 as shadowing forth the Ultimate Solution of all our difficulties 
 arising from Organic and Educational Differences. Men will 
 come to love each other greatly in proportion as they are con- 
 trasted in their Creeds, and have something mutually to give ; 
 and not, merely, upon the low ground of their monotonous re- 
 semblances. The Harmony of Contrast is more difficult 
 to achieve than Harmony from Likeness or Affinity ; 
 but when achieved it is proportionally higher in rank, 
 
 AND GRANDER IN ALL WAYS, IN ITS RESULTS ; while yet both 
 
 have their respective and equally worthy parts to perform. 
 These are a few hints merely upon the Ulterior Applications 
 of Universology, and its accompanying Philosophy of Integral- 
 ism. It may be, nevertheless, that to some Minds, the immense 
 possibility of Untvariant Reconciliation and Ulterior 
 Harmony will, on these mere suggestions, develop themselves 
 into superior proportions, (t. 1057.) 
 
 1114. Let it not be supposed that the preceding statements 
 are made in the spirit of the loose and untenable doctrine : 
 That it is of little or no importance what men believe, provided 
 only their hearts and intentions are right On the contrary, 
 it is held : That it is of the utmost importance What men be- 
 lieve, and that Men should believe the Truth. What is meant 
 is something very different ; namely, That the Truth is itself 
 so much larger, so much more many-sided, so infinitely more 
 Complex than any of the Sects have had it in their Tit oughts 
 even to conceive of, — instead of being merely simple as it 
 has been hitherto almost universally assumed to be, — that it 
 48 
 
Tin: six OF PABTIALI8M, [Cii. VI. 
 
 has required the Antagonism and Divergency of All the Doc- 
 trine- ro deglabe ci even, first in its Diversity and Frag- 
 mentary Defractions and Reflexions in all Lights, as pre- 
 liminary to The Ulterior Beconc illative Statement for which 
 anoc Unitary /Science was alone competent. Such was the 
 Grand Cosmical Differentiation of Ideas, prior in order to 
 their Ultimate Integration. From the Primitive Synstasis 
 of Simple Unity, through the Utmost Sectarian Divergency, 
 backward, but upward, to the Infinite Trinismal Complex 
 Unity \ standing in part on the Multifarious Differences 
 of Faith — like the mighty Angel seen in vision by John, with 
 one foot on the land, and one on the sea — such was to be 
 and is the Planetary Evolution of the Unity of the 
 Race. 
 
 1115. Nor, again, is it intended to be affirmed that all 
 views are alike true in such a sense that There is no possibil- 
 ity of Error, or iVo difference between Truth and Error. 
 What is intended is, however, emphatically to assert : That 
 the Greatest of all Errors — that in which the Whole 
 
 World has been, and mainly now is, involved, and from which 
 it can only be withdrawn by an adequate Scientific Solution — 
 is PARTIALISM, or the Denial of Opposite and Different 
 Truths or Aspects of the Truth from those wliich men hold 
 to or affirm ; and that when this greatest of Errors begins to 
 be radically rectified, then only shall we be in a fit mental 
 condition to adjudicate the minor questions of Bight and 
 Wrong, in Details of Statement, and of Relative Bank, be- 
 tween the diverse Doctrines of Mankind. 
 
 1116. It is, in fine, meant to be affirmed, Tfiat the Conflict- 
 ing Aspects of Truth in the Moral World are no less infinitely 
 numerous and difficult of Adjustment — while yet intrinsi- 
 eaUy no less harmonious — than the Aspects of Material Ex- 
 istence zchic7i the Universe presents for our inspection and 
 study; and that until we have as thoroughly exhausted the 
 Comparison of the Aspects of the Ideal World, as Science is 
 
Ch. VI.] CONSECRATION AND DEVOTION TO TRUTH. 63o 
 
 now doing for those of the External Cosmos, we are mentally 
 incompetent to organize the Theology of the Future, — the 
 latest of the Sciences destined to be developed, and the Highest 
 in Hank. 
 
 1117. The True Religious Sentiment and Character, for 
 this hour, and for all coming time, is, then, Utter Consecra- 
 tion and Absolute Devotion to ALL TRUTH, lead where it 
 may; to INTELLECTUAL TBUTH, addressed to THE 
 UNIVERSAL FACULTY in Man, as well as to, and in 
 just preponderance over, Inspirational and Observational 
 Truth, whether of the External or the Internal Senses, ad- 
 dressed to the Particular Faculty in Man, (a. 5-9, 33, 
 t 204), — the Recognition of the Governing Preponderance, in 
 fine, of Logicism over Arlttris:*! (t. 349) throughout, or in all 
 Spheres ; together with a like Consecration and Devotion to 
 The Universal G-ood in Preponderance over all Individual 
 Aspirations ; and then, in Subdominance, to the Individual 
 Good and Desires of All (a. 35, t. 204). 
 
 1118. We shall thus have, for the first time in the history 
 of the Race, a Religion internally provided with the means 
 for the Correction of its own errors ; and the Religious 
 Sentiment of Mankind for the first time Converged, 
 Centered, and Intensified upon a wise Progression, in- 
 stead of the mere Guardianship of the Modicum of Truth 
 supposed to be already possessed ; a Religion vital, expan- 
 sive, perpetually developing, instead of the Closed Circuit and 
 dead Corpus of the Ancient Utterances of the Saints ; while, 
 nevertheless, it will rehabilitate, hallow, and cherish those 
 early Truths whispered by Inspiration to the attentive ear, or 
 caught by the quick observations of the Infancy of Mankind ; 
 and will love and exalt the Simple Good done by the Little 
 Ones of Earth in all Time, who may be, or may have been, 
 ignorant of the Grander Sweep of the Universal Principles and 
 Laws destined to realize the Intellectual Unification of the 
 Race. 
 
Tin: SEXUAL IllKKAKdIY. [Cir. VI. 
 
 111'.). The just and appropriate Hierarchy of the MascxQoida] 
 
 and of the lnfanta-Feininoidal (c. 24, 37-39, 1. 136) Elements 
 of the Social (Jrganismus will thus be, for the first time, Con- 
 stitute! ; and the Orderly, Organized, and Reflective Pro- 
 cedure of AW Human Affairs will come to replace the In- 
 stinctual, Incoherent, Tentative, and Disharmonic Procedure 
 of the Past. c. 1, 2, 
 
 Commentary, t. 111*.), 1. The Logical Order (t. 6) and The Logic i- 
 mal Regime, (t. 349-351), in the Constitution and Administration of All Spheres 
 are The Masculismus of Universal Being, as The Natural or Historical 
 Order and The Arbitrismal Regime are The Feminismus. It has been 
 stated that Man Universally, repeats Man Sexually, or Man Male; and that 
 Tuk World (of Nature) repeats Woman, (t. 1065) ; or, again, more largely 
 put, God, as Spiritual and Typical Man, repeats Man as Father and Husband : 
 and The Created Universe, echoing the Material W r orld, and hence Nature, 
 eminently repeats Woman, as in the joint Conception of Progeny (as allied with 
 the Infant) and as Bride and Universal Mother or the Teeming Womb. Man 
 is, therefore, in this Aspect, the Image or Eidolon, and Woman a Basis or Foot- 
 stool (t. 2); Man the Head, and Woman the Trunk (t. 453); but all this is in 
 Mere Preponderance, (t. 526), and as suggestive, in a figure, of the true 
 Relationship. In the Reality loth are lotJt, and each is all, with the difference 
 merely of the Typical Order of Development. Man Male, or the Masculismus, is 
 Reason First and Sense Second; Humanity First and World Second; or God 
 First and Universe Second ; and Woman, or the Feminismus, is Sense First and 
 Reason Second; World F irst and Humanity Second; or the Universe First and 
 God Second. All this Inherently, (t. 754), or in Repetitive Correspond- 
 ence (t. 31) ; while yet Apparently, (t. 754), or in respect to Tendential Cor- 
 respondence, the Opposite is true ; the Female Mind worships the Logical 
 Order, which makes God First; and the Male (or Scientic) Mind worships 
 Laws which underlie Nature, and produce even God. So the Complexity reap- 
 pears and baffles continuously every attempt at absolute Simplicity of State- 
 ment, a. 1. 
 
 Annotation, r. 7, t. 11 19. It is meeting and blending into each other in 
 
 only, therefore, in a mere trace, in the the infinite Complexity of Sexual Rela- 
 
 ultimate results, that the Lojjicism of tionship and Mutual Charm. Science 
 
 tin- Male and the Naturism of the IV- loses itself finally in the Minuteness and 
 
 male continue to appear in the perfect Multiplicity of Details, at tin tina when 
 
 outcome of character; while contrari- Intuition, the Artistic Sense, Genius, 
 
 wise there is also a trace, by Terminal Sentiment, and Fine Feeling, enter the 
 
 COST BB8ION into Oppositks, of the field, and take up and pursue still the 
 
 contrary manifestation; these two, as choicest subtleties of discrimination, 
 w. 11 as numberless minor modifications, 
 
Ch. VI.] POLAR ANTITHESES OF DOCTEEXE. 637 
 
 1120. To affirm deliberately these Immense Conteaieies : 
 That God is eternally, and eeigns universally ; That God is 
 not, and that Law is All in All ; That the Universe was 
 created in Time ; That the Universe is itself Eternal and Un- 
 create ; That the Eeason is the Supreme Governing Authority ; 
 That the Reason is blind and untrustworthy in The Most Vital 
 Domains of Being ; That Man is born to die ; That Man is 
 born to be immortal ; That Sin is always duly and severely 
 punished ; That there is no Blame and no Punishment, and 
 consequently no Sin, — and so on to the end of a huge catalogue 
 of Doctrinal Differences ;— to affirm all of this, with the delib- 
 erate intention that Each Affirmation shall be accepted as 
 teue, and as part of the Larger Complex Truth, is, seem- 
 ingly, to introduce a New Order of Mystery ; but it is a Mys- 
 tery perfectly Solvable and Comprehensible by the Human 
 Intellect, by the aid of Analogy. 
 
 1121. How tremendous are the Contradictions which Science 
 has already taught the Enlightened Intelligence of Mankind 
 to accept, in the Physical World ! Could any belief have been 
 more thoroughly radicated in the Natural and Primitive Con- 
 victions of the Race than that a Single Fixed Point in the Sky 
 over our heads is Up, and that another such Point beneath our 
 feet is Down ; that the Solid Material Earth, on which we live, 
 
 2. Man is, in other words, Head First, and Trunk Second, and Woman is 
 Trunk (or Abdomen and Pelvis) First, and Head Second; but doth are loth- 
 Head-and- Trunk in the perfection, each, of their Several Types of Development ; 
 and so of The Masculismus and the Ferninismus of the Toted Scheme of Being ; and 
 so in fine of The Two Grand, Opposite Doctrines in Religion, Philosophy, and Prac- 
 tical Life, which have ever divided, and in a sense ever must divide, to the 
 utmost the Simple Unity of Mankind. But it may now be clearly seen that it is 
 this very Difference which is the absolute Ground of their Ulterior Integral 
 and Composite Unity in the Marriage and Xuptial Harmony of their Organic 
 Contrast. But, again, the Subject assumes dimensions which repel the attempt 
 here at any adequate expansion. In a word, The Logicism and the Arbitrism 
 of Doctrine Blend and Harmonize and Dissolve in the Blissful Ecstasy of their 
 Mutual Embrace, and survive only in the more Manly and Womanly Forms of a 
 New Composite Philosophy and Life. 
 
C3S UtRESISTIBLE POWEB OF THE NEW IDEAS. [Cr. VI 
 
 must have a still more Solid and Material Foundation beneath 
 it on which to reel I In three hundred years all this lias been 
 changed for the Civilized Nations, and we now accept and 
 find the ready means of Intellectual Reconciliation with the 
 Contrary Propositions : That Every Point in the Sky may be 
 Dp, and Every Point Down; That from the Centre of the 
 Earth it is alike Up, to Every other Point in Space ; That the 
 Solid Earth is a Globe Swinging in the Mid-Heavens, with no 
 Material Foundations of Support whatsoever; and so on 
 through an immense list of the utter Reversals of Primitive 
 Beliefs, and of Contradictory Statements, each of which is, 
 nevertheless, intelligently and undoubtingly held to be true. 
 
 1122. All this results from the simple recognition of the 
 Doctrine of Diver sity -of - Aspects- from- Different-Porn ts-of- 
 View, which the Intellect propounds, but which the Simplistic 
 Faith of Childhood ignores and arrogantly repugns. Tlte 
 Adult Age means tlte Replacement of Primitive Simjrtisms 
 by cautiously defined Adjustments, the Product of Science 
 or Systematized Observation and Thought. 
 
 1123. It is this Radically Revolutionary Reconsideration 
 of Every Question of Doctrine — Moral, Sociological, and 
 Tlteological — to which the World is now summoned by the 
 Positive Discovery of a proper Science of the Universe. 
 Tlie power, in the New Ideas, for ultimate Conviction is sim- 
 ply irresistible. The New Catholicity will rapidly prevail. 
 Integralism will replace Partialism. There remains no 
 question but the question of Time. If Three Hundred Years 
 have more than sufficed to reverse or modify the whole current 
 of opinion, with Intelligent Humanity, upon the Theory of the 
 World's Structure; now, with the Accelerated Progress of 
 Events, in the Mental Evolution of the Race, Three Tens of 
 Years will more than accomplish as much for All Doctrinal 
 Opinion and Beliefs. Every Grand Aspect of Thought will be 
 Scientifically defined, and the sense in which it is tenable will 
 be precisely Ulustrati d in the Material World. Harmony 
 
Ch. VI] THE INFINITE KEPUELIC. 639 
 
 will grow out of Dissension and Discord ; Clearness and In- 
 effable Beauty out of Mystical Dogmas and Doctrinal Confu- 
 sion. The Most Stupendous Composite Variety will be substi- 
 tuted for a Central Undeveloped Unity, as of the Old Catholics 
 on the one hand, and, for the Divergent Isolation of Individual 
 Centres, like that of Protestantism, on the other. Each will 
 surrender the vicious Aspiration to be the tohole, for the better 
 honor of being a Constituent Entity of the Infinite Republic of 
 Truth and Goodness, and Organized and Orderly Operation, 
 in all the Affairs of Mankind. The New Jerusalem, the 
 Holy City, will have descended (t. 948). The Day of 
 Judgment will have virtually come (t. 416, 425). The 
 Books will have been opened. The Judgment will 
 
 HAVE BEEN EXECUTED. THE FlNAL RESTITUTION OF ALL 
 THINGS WILL HAVE BEEN ACCOMPLISHED. THE GRAND 
 
 RECONCILIATION will have been effected (t. 73; 
 c. 39, t. 136; c. 6, t. 345). 
 
 1124. I have thus laboriously brought to a conclusion that 
 Preliminary Treatment of Universal Doctrine upon which I 
 have thought it fitting to bestow the name of Basic Outline of 
 Universology. It will belong to other and subsequent works, 
 appearing, it is hoped, at appropriate intervals, to rear the 
 Framework upon this foundation, and to present what I may 
 be individually able to accomplish for the finishing and furnish- 
 ing of the New Temple of Truth. Whether this Treatise shall 
 meet at once with the welcome reception and grateful apprecia- 
 tion of many minds, — the anticipation of which has served to 
 brighten my solitary pathway in the deep recesses of abstract 
 contemplation for thirty years, — the Event alone can determine. 
 A painful responsibility is at least in some measure discharged, 
 and will be hereafter, in part, cast on the World. Precisely 
 " of the hour knoweth no man." The Signs of the Times may 
 indicate, and Science may confidently predict ; but the Previs- 
 ion of Science, in this behalf, is not yet perfectly secured from 
 the possibility of error. The Principles of Universology are 
 
G40 Tin: END. [Gb. vi. 
 
 held to be Infallible; but no personal Infallibility is claimed 
 for its exponent The highest Scientific Probability is not Ab- 
 solute ( Vrtainty. If there is then still delay to be anticipated ; 
 if the hour of birth is prolonged, or is not yet, let us also be 
 prepared philosophically for that disappointment, ae the to 
 of our Faith. For one, tin 4 same patience which I have sum- 
 moned to enable me to do, shall be summoned again to 
 enable me to wait. "They also serve who only stand and 
 wait." At least, having now accomplished a First Stage in 
 my Labors, I shall seize the opportunity partially to rest, 
 while yet busily and even laboriously engaged in the prepara- 
 tion of other ulterior and related "Works. 
 
DIGESTED INDEX 
 
 TO THE 
 
 BASIC OUTLINE OF UNIVERSOLOGY, 
 
 Introduction. — This Digested Index is to be regarded as something 
 more than a mere Index. It is, in fact, an inherent portion of the work 
 itself, or it may indeed be said to be an additional Work, throwing a 
 new light upon the former one. Universology is peculiar in this 
 respect : its field of investigation is — not Particular Things or Par- 
 ticular Domains even, as Separate Entities — but the Kelations 
 between all Things and Domains whatsoever. The force of the Main 
 Exposition is, therefore, constantly and inevitably obscured and 
 weakened by the necessary preliminary exposition of the Particular 
 Tilings and Domains between" which it is then intended to intervene. 
 This difficulty is in a great measure relieved by the kind of exhibit 
 made by a thorough Index. In it, the Relationship) s between subjects 
 remotely presented in the body of the work come strikingly forward 
 upon the same page, or, it may be, in a single line. The Index is, in 
 itself, therefore, a Tabulated View of the Comparology of an immensity 
 of diverse subjects, such as could not be so effectively contrived, per- 
 haps, in any other way. This is in addition to its ordinary value as a 
 means of referring to the points cited in the leading work; so 
 that the student will not, I think, regret time given to poring over the 
 Index, irrespective of its more ordinary uses ; and in this view, he may 
 not perhaps find it so dry, accompanied by the Vocabulary, as might at 
 first be apprehended. For explanation of the Abbreviations see Notice 
 to the Header, p. xl. 
 
 A. 
 
 A, as connecting-vowel in naming Domains, Ablactation. See Weaning. 
 
 c. 13, t. 43, p. 28. Abolition, of Slavery, t. 432, p. 305; of 
 
 Abbreviations, p. xl. Death, c. 2, t. 434, p. 307. 
 
 Abdomen = Middle Kegion of House, c. 2, Above, instinctively conceived of as Vir- 
 
 t. 453, p. 322. turns, Illustrious, t. 408, p. 28C. 
 

 DIGI>TI.I> INDEX TO THE 
 
 Abovt-xess, fcj ritiou of Governing or 
 
 liv with Centre, c. 5, t. 
 
 Ab Oyo, t. Wl, p. 578. 
 
 Aranex] nple of, t. 1086, p. 604; in 
 
 11 iman B • .;• , i. . ; of Type-Form 
 
 of Hand, t. 1089, 1040-1042, pp. 606, 0u7 ; 
 of Teeth, t. i' Bee Form. 
 
 Absolute, The, end The Relative, opposite 
 
 J- v MLKtLY of toe Compound Truth 
 of Being, t. 60, p. 41 ; iMXpugnably united, 
 do., do.; as Cod, Unity, t. 127, p. 72; no 
 Dp, do Down, a. 15, c. 88, t. 186, p. 90; 
 
 key of, a. 16, do., do., i>. 81 ; in Antitiieti- 
 cal Reflexion with the Relative, do. ; a. 
 55, t. ^04, p. 174; all distinotiona wiped 
 out in, a. 55, t. 204, p. 174; Clef of, t. 
 239, p. Is5; defined, do., do.; illustrated; 
 Unity back of Something Nothing, Whole- 
 ness Partness, etc., t. 867, p. 184; Incon- 
 ceivability, Pure Non-sense,— Ferrier, a. 1, 
 2, L267, pj>. 195, 196; allied with Sub- 
 stance and Reality, a. 8, t. 267, p. 196; ap- 
 parently might he neglected, ycl has its 
 uses, do., do. ; Defined, neither One nor 
 Many, a. 2, t. 267, p. 195 ; discussion of, 
 revived, a. 3, t. 267, p. 197; Objections 
 answered, a. 4, do., do ; no more unintelli- 
 gible than any mere Aspect, which it is, a. 
 4, do., p. 198; Three important counter- 
 statements to be made, do., do., pp. 197- 
 199; Unismal, Duismal, and Trinismal, a. 
 6, t. 267, p. 200 ; doctrine of, passes over into 
 Theology, a. 6, do., do. ; Ferrier on, do., do.; 
 a One Being, the Absolute, critieised by 
 Mill, a. 7, do., do.; of Hegel, includes all 
 Con'radictions, do., do. ; The. and The Infi- 
 nite (Abstract) discriminated from an Abso- 
 lute, or an Infinite Being (Concrete), a. 9, 
 do., p. 202 ; unknowable and inconceivable, 
 — Hamilton, a. 10, do., do. 
 
 Transcendental, The, corrected state- 
 ment of, a. 16, 19, t. 267, pp. 807, 208; 
 Mill's Conception of Hamilton's idea of, 
 a. 17. pp. : erroneous, a. 18, p. 208; 
 
 should not be confounded with Absolut- 
 oid, n.19, t. 867, p. 908 : Transcendental, not 
 what Mill supposes, a. 20, 85, do., p] 
 214 ; of Ferrier and Universology, Complex, 
 Trinismal, a. 26, do., p. 215; Unismal, 
 Duismal, and Trinismal Aspect of, do., do., 
 do.; not senseless except when put for more 
 than it is their nature to be, do., do., do.; 
 
 Integral, a. 27, do., do. . see Mill; every 
 
 tern of Philosophy characterized by its 
 
 view of, a. 27, do., do.; Universological View, 
 
 do., do.; Mill's View, a. 'J7, do., p. 216; 
 view of Hamilton explained, a. 2S, do., do. ; 
 term needed in Science, a. 80, do., p. 
 818. 
 Consideration of, abandoned in the 
 w Philosophy, t. 4C6, p. 809 ; mado 
 Background, do. ; a Bubdivtaioo of On- 
 tology, t. 439, p. 811; t.444, p. 314; Ana- 
 logue of Objective Qeneralogy; Cleft of, 
 t. 448, p. 316 ; of Universe, do., do. ; de- 
 fined ; Median Line; Left Bide, c. 5, do., 
 p. 319 ; = of the Frothinghams, Table 33, 
 t. 466, p. 336 ; Farrier's, t. 467, do. ; relation 
 to Chemistry, t. 468, p. 887 J The ¥.. 
 A-ia, do. ; The Duismal, t. 485, p. 347 ; 
 Feininoid, t. 739, p. 477; Naturo-Spirit- 
 ual, t. 749, p. 480 ; is an Abstract ot Keal 
 Being, t. 785, p. 495. 
 
 Absolute views reversed: no Up, no 
 Down, in the Absolute sense of these 
 terms, t. 1121, p. 637. See The Relative; 
 The Infinite; The Unconditioned. 
 Absoluto-Absolute, the, of the Hindoos, t. 
 89, p. 51; C 1, do., p. 52; The, defined, 
 a. 84, t. 267, p. 213. 
 Absoluto- Abstract, The, Unreal, equal to 
 
 Zero, t. 411. p. 887. 
 Absolute Abstraction, nowhere exists, t. 
 
 753, p. 488. 
 Absolute Degree, of Analysis. See Radical 
 
 Ana 
 Absolute Dialectic, of Hegel, t. 373, p. 267. 
 Absolute Devotion to All Truth, lead where 
 if f/tiy, the New Cospll. t. 1117, p. 035 ; to 
 All Good, do., do. 
 Absolute Identity, a. 3, t. 3"4, p. 252: t. 
 870, p. 264; = Pantheism, t. 866, p. 201; 
 Clef of, t. 368, p. 262; defined, Musson on, 
 a. 7, t. 306, p. 265. 
 Absolute Law = the Universal Logic, and 
 
 the Unitary Law. c. 8, t. 15, p. 13. 
 Absolute Monarchy, used to illustrate, t. 
 
 . p. 247. 
 Absolute Necessity. See Necessity. 
 Absolutisms. Unreal, equal to Zero, t. 411, 
 
 p. 287; :. 412, p. S 
 Absolutoid. The, defined, a. 4. t. 267, p. 197 ; 
 and Relatoid, stated, a. 19, t. 267, p. 
 a. 24, da, p. 213. 
 Absolutology. relations of, t. 466, p. 335 ; 
 Table 82, do., do. ; Table 33, t. 400, p. 336 ; 
 the Frothinghams, t. 400, p. 886; objec- 
 tive branch of Ontology, t. 447. p. 316. 
 Absorption, of Nutrition, Analogue of Doc- 
 trine prior to Knowledge, c. 20, t. 136, p. 
 80. Scj Sucking. 
 
 
BASIC OUTLIKE OF UNIVEKSOLOGY. 
 
 643 
 
 Abstract, The, Algebra, in respect to Num- 
 ber, c. 7, t. 231, p. 183 ; t. 249, p. 189 ; 
 branch of Spencerian Distribution of the 
 Sciences ; Clef of, t. 247, 248, and Table 14, 
 do, p. 188 ; and The Concrete, t. 248, p. 
 189; Abstracts, two, c. 1, t. 248, do.; 
 = Sciento- Abstract, t. 270, p. 197 ; Clef 2, 
 Typical Science of, Geometry, t. 273, p. 199; 
 specially adapted for Symbolic Diagram- 
 matical Representation, t. 275, p. 201 ; t. 
 276, p. 202; and The Concrete to be kept 
 distinct in Philosophy, a. 16, t. 267, p. 207; 
 what is true in it not true in the Concrete, 
 — apples, pumpkins, a. 31, do., p. 219; 
 admirable use of the distinction by Spen- 
 cer, a. 32, do., p. 220 ; used for General by 
 Comte, criticized by Spencer, t. 337, p. 239 ; 
 and the Concrete, Incompatibility of, a. 18, 
 t. 267, p. 208 ; a. 31, do., p. 219 (2=2); 
 governing importance of, do. ; of Spencer's 
 Scientific recognition of, a. 32, do., p. 220 ; 
 Etymology and Meaning of, t. 519, p. 377 ; 
 and the Concrete, related to Two and One 
 + Three, respectively, t. 477, p. 342 ; Nota- 
 tion of, do., do. ; Bifurcation of, t. 479, p. 
 343 ; the Discriminations within, Pure Dis- 
 criminations, t. 527, p. 381 ; Symbol- 
 ized by Figures in Light or Thin Lines, t. 
 573, p. 405 ; Diagram No. 22, p. 407 ; re- 
 lated to Light and Dark, t. 575, p. 408 ; 
 other Analogues of, Mental, Lingual, etc., 
 c. 2, do., do. ; is the Dominant of the Do- 
 main, t. 575, p. 408 ; and Concrete, t. 636, p. 
 446 ; Orders of Distribution, t. 643, p. 451 ; 
 t. 644, do. ; illustrated by Thing and Blank 
 Space, t. 649, p. 453; t. 650, do.; t. 1027, 
 p. 598. 
 Abstract-Concrete, The, Arithmetic in re- 
 spect to Number, c. 7, t. 231, p. 183 ; t. 
 249, p. 189 ; branch of Spencerian Distri- 
 bution of the Sciences, Clef of, t. 247, 248, 
 and Table 14, do., p. 188; Naturo-Ab- 
 stract, t. 270, p. 197 ; Clef 1, Typical Sci- 
 ence, Chemistry, t. 272, p. 199; Mate- 
 rials in Building, do., do. ; not adapted for 
 Symbolic Diagrammatical representation, 
 t. 275, p. 201 ; t. 276, p. 202; of Spencer, the 
 only Concrete, t. 487, p. 348 ; symbolized 
 by Figures in Thick or Heavy Lines, t. 
 573, 574, pp. 405, 406 ; Diagram No. 22, 
 p. 407. 
 Abstract Concretology, not adapted to Dia- 
 grammatical Illustration, t. 275, p. 201 ; t. 
 276, p. 202 ; distributed, t. 391, p. 277 ; 
 Table 15 (Fund. Ex.), t. 278, p. 204 ; Phi- 
 
 losophical Analogues of, t. 391, p. 277 ; 
 Table 29, t. 394, p. 279 ; Diagram No. 22, 
 t. 575, p. 407. 
 Absteact-Concretismus, of Form, brief no- 
 tice of, t. 625, p. 440. 
 Abstract-Concrete Form. See Abstract- 
 Concrete ; t. 507, p. 360 ; do., Number, t. 
 508, p. 362. 
 Abstract Form, t. 507, p. 361 ; do., Number, 
 t. 508, p. 362. See Abstract; distributed, 
 t. 576, p. 408. 
 Abstract Principles, of Generalogy— » 
 Comte ; Analogues of, in Skeleton of Hu- 
 man Body ; Universal, Analogues of, in 
 Vertebral Column ; 24 in Numbers, t. 455, 
 pp. 325-327 ; Secondary Class of, Ana- 
 logues of, in Small Bones, t. 456, p. 327 ; 
 Tertiary, Analogues of, in Muscles, Nerves, 
 Viscera, etc., do., p. 327. 
 Abstract (or Exact) Science, allied with 
 Logicismal Mentation, Masculoid, a. 42, t. 
 204, p. 168. 
 Abstract Substantives, fourth Degree of 
 
 Comparison, t. 549, p. 391 ; t. 553, p. 394. 
 Abstraction, never Perfect, a. 12, t. 267, p. 
 203 ; Absolute, is equal to Death, t. 409, p. 
 286 ; never Absolute, t. 547, p. 390. 
 Abstraction(s). See "Senseless Abstrac : 
 tions ;" Pure Ideal is Unreal, a. 13, t. 267, 
 p. 204; Pure, are Pure Nothings, a. 21, 22, 
 t. 267, pp. 209, 210 ; t. 399, p. 281 ; a. 28, 
 do., p. 216 ; Pure, all Negative, but Sciento- 
 Basic, a. 21, t. 267, p. 210; accepted by Mr. 
 Millas by others in Mathematics, a. 22, do.; 
 might be effectively ridiculed there, do. 
 Abstractismtjs, of Existence, The, = Exact 
 Science, t. 121, p. 70; and Concretismus, 
 t. 398, p. 281; of Form, Resume of, t. 
 608, p. 430 ; Diagram No. 38, do., p. 431 ; 
 of Form, carried to the Top, t. 636, p. 
 446. 
 Abstractology, adapted to Diagrammatical 
 Representation, t. 275, p. 201 ; Table No. 
 15 (Fundamental Exposition), t. 278, p. 
 204; distributed, t. 280, p. 205; sub- 
 divided, Typical Table No. 7, t. 40, p. 23 ; 
 t. 277, p. 202 ; to fourth Attenuation, t. 280, 
 281, pp. 205, 206 ; Clef of, t. 277, p. 202 ; 
 Clefs of Subdivisions of, t. 281, p. 206; Ana- 
 logue of Dialectical Cosmical Conception, 
 Table 29, t. 394, p. 279 ; Diagram No. 22, 
 t. 575, p. 407. 
 " Absurd " Metaphysical Equations. See 
 
 Metaphysical Equations. 
 Absurdity, of doctrine of the Absolute — 
 
Git 
 
 DIGESTED INDEX TO THE 
 
 a. 7, t. 887, p. 801 ; Pee "Sen- 
 
 8." 
 
 nt. Bee Action and Art. 
 Action. M tbodio Line, Analogue of, t. 1089, 
 
 .duct, t. 88, p. 
 
 in Philosophy, Bymbolised by the 
 
 , Diagram No. 2 
 
 lean), t. 41, p. 24; t. 42, 
 
 . and Practical Philosophy ; 
 internal = Function, a. 2. t. 42, p. 25; ex- 
 tern., ilized by Limbs and Trunk, 
 lo. ; Analogue of Right Hand, do. 
 t. 42. n. 26 ; a. 3, do., do. ; t. 47, 
 p. 40; Transition to, 1. 135, p. 75; equal to 
 Spirit, equal to Conation, by Analogy, t. 
 142, p. 108; represented by the Hand and 
 Breath, c. 1-7, t. 143, p. 102. 
 A< tionolooy (Operology), Doctrine of Ca- 
 reers, relation of to Theology, Table IS, 
 t. 347, p. 245. 
 Actuality, and Exact Reasoning, always 
 contradictory, a. 12, t. 267, pp. 203-205; 
 Reality, contradicts Logic; Reconcilia- 
 tion, a. 12, t. 207, p. S 
 Addition, and Subtraction, — Dialectic of Ag- 
 ition and Dispersion, t. 333, p. 274; c. 1, 
 do. ; = Unism, Affinity, t. S47, p. 521 ; 
 includes Multiplication, t. 849, do. ; and 
 Subtraction, fundamental, t. 350, do. ; re- 
 - Number One, t. 850. p. 522; and 
 Taction, Form-Analog □ iagram 
 No. G5, t. 909, p. 545 ; Compound - Multi- 
 plication, t. 910, p. 546. 
 Address, Mode of, for Communication with 
 
 the Antbor, Introduction p. xxvi. 
 
 Adjectives, Transcendental Domain, a. 21, 
 
 do., p. 216: relation 
 
 of, to Physics, t. 892, p. 27S ; represented 
 
 -. \ : 19, p. 891 : Decrees of 
 
 •n of. t. 549, 551, 552, pp. 391-393, 
 
 ;••:! No. 17. p. 393. 
 
 Adjective Domain = Quality, t. 551, p. 
 
 ■'•*, do. 
 
 Adjectivity. the Domain of Transcend ental- 
 
 ■; a. 28, do., p. 216; 
 
 ruin.', in a sense, t. 488, p. 849 ; and 
 
 stantwity, Tahle No. 4«'», t. 668, p. 398; 
 
 '. p.399;Elabori<m:d, do., do. 
 
 Adjiftment, Internal Subjet-tive ; External 
 
 t. 310, p. 
 . t. 311, do.; the Grand Doctrinal, 
 t. 1113. p. 8 
 Adjustments, of Science, replacing Primi- 
 19, t. 1122, p. 638. 
 
 Adelt AtiE, means replacement of Primitive 
 Simplisms l>y Scientific Formula', t. 1188, 
 p. 63S ; of Man, New Catholicity of, t. 
 1111, p. 688. 
 
 Adult Life of Society, c. 36, t. 136, p. 85. 
 
 Adiltoid I'ekiod. c. 86, t. 186, p. 85 ; a. 30, 
 C. 32, t. 13<;, p. 95. 
 
 Advent, of Spiritism, meaning of, t. 424, p. 
 896; t. 432, p. So;,. 
 
 Adventists, or "Milleritcs," alluded to, t. 
 431, p. 301 ; wherein right— Ilequembouig, 
 c. 6, t. 430. p. 301. 
 
 Advice, to the reader, Introduction, p. 
 xxxix ; p. xl. 
 
 Aeriform Consistency, t. 675, p. 460; t. 
 681, p. 461 ; Table No. 42, t. 6S3, do. 
 
 Aerology, Vander Weyde, t. 333, p. 240 ; 
 t. 339, p. 241. 
 
 Affection, characterizes the Proto-Societis- 
 mus or Old Order of Society, t. 80S, p. 218; 
 and Leason characterize the Final Order, 
 do., do. ; Feminoid, do., do. ; and Intelli- 
 gence. Inexpuiinability of, t. 526, p. 381. 
 
 Affections, of Matter, t. 392, p. 27s; do.; 
 Gove, t. 804, p. 503 (Light, Heat, etc.); 
 held to be Space-Phenomena, t. 61, ; 
 and Thoughts, Order of, c. 34, t. 503, p. 
 373. 
 
 Affinity, Theory of Attraction, Analogue 
 of Chemistry, t. 391, p. 277; Table No. 
 28, t. 393, p. 273; pregnancy of meaning 
 of, t. 391, p. 277 ; at-ness of Boundaries, 
 t. «47. p. ".21. 
 
 Affirmations, of Immense Contraries, t. 
 1180, p. 637. 
 
 Afrite, the, and the Locomotive, Introduc- 
 tion, p. xxxi. 
 
 Aoassiz, anticipates the Discovery of a Uni- 
 tary Science, Introduction, p. xxii ; views it 
 as Classification, do., and p. xxiii ; on 
 sification, t. 491, p. 350; Plan- of Structure 
 — Animal, t. 631, p. 442 ; cited on Facts 
 and Laws, t. 495, p. 354 ; Embryology, t. 
 . ■ 
 
 Aggregation, and Dispersion, Dialectic of, 
 t. 886, p. 274; Analogue of Arithmetic, 
 Table 26, do., p. 275; of Points, Dots, 
 Object-, Persona in Society, etc., t. 842, 
 p. 519. 
 
 Air. an Element ; Type of Spiritual Exist- 
 ence, breath, xpiro, I breathe, etc., t. 94, 
 p. 57; reinstated as an Element, t. 102, 
 p. 61. 
 
 Alcoves, in Libraries, difficulty in Num- 
 bering, c. 2, t. 652, p. 4.54. 
 
BASIC OUTLINE OF UNTVEKSOLOGY. 
 
 645 
 
 Algebra, and Arithmetic, illustration from, 
 Introduction, p. xiv ; a branch of Mathe- 
 matics, t. 230, p. 177 ; t. 231, do. ; Abstract, 
 c. 7, t. 231, p. 183 ; t. 249, p. 189 ; Calcu- 
 lus of Functions — Pure Abstract Rela- 
 tions— t. 240, p. 186 ; Clef of, t. 281, p. 206; 
 t. 280, p. 205; classified, t. 389, p. 275; 
 Science of Equation, t. 390, p. 276 ; Ana- 
 logue of Dialectic of Equations (Meta- 
 physical Equality), Table 27, t. 390, p. 276 ; 
 agrees with Bi-lateral Symmetry of Body, 
 t. 452, p. 320: illustrated Principle of 
 Equality in, t. 454, p. 324 ; Diagram No. 
 40, t. 610, p. 432. 
 
 All-differentiated Unity = The Infinite, 
 t. 239, p. 185. 
 
 All Men Free and Equal, truth and falsity 
 of the aphorism, a. 31, t. 267, p. 219. 
 
 All Things, are all things else, = Convert- 
 ible Identity, t. 89, p. 53; contained in 
 least thing, t. 461, p. 333 ; t. 522, p. 379 ; 
 differ only in Degree, t. 603, p. 426 ; Type 
 of the Constitution of, t. 855-859, pp. 522- 
 524 ; Diagram No. 58, p. 524. 
 
 All Truth, Consecration and Devotion to, 
 a. 35, t. 204, p. 163 ; the New Gospel, t. 
 1117, p. 635. 
 
 Alimentary Canal, Analogue of Purgatory 
 or the "World of Spirits," t. 408, p. 286, 
 t. 412, p. 288. 
 
 Alphabet, of Pure Transcendental Science, 
 Numbers, t. 1103, p. 628 ; of all true Learn- 
 ing, what, t. 485, p. 347. 
 
 Alphabets, Lingual, Ontological, Logical, 
 Ideological, Introduction, p. xviii. 
 
 Altruism, and Egoism — Comte, t. 112, p. 67. 
 
 Altitude. See Height ; Three Degrees of, 
 in Science-World ; Earth, Air, Man, Pel- 
 vis, Thorax, and Head, t. 285, p. 209 ; t. 
 284-292, pp. 208-212. 
 
 Alwato, Introduction, pp. viii, xviii, xxvii, 
 xxviii, xxxvi, xxxvii ; The New Scientific 
 Universal Language, will furnish the Ulti- 
 mate Technicals of Universology, and of 
 all the Sciences, c. 14, t. 43, p. 28 ; See 
 Notice to reader prefixed to p. 1, and title- 
 page ; will supply new discriminations, 
 c. 4, t. 60, p. 38 ; will exhibit the most 
 perfect System of Notation, t. 493, p. 351 ; 
 Introduction to, t. 367, and Note, p. 401. 
 
 Alwatoso Bo, t. 573, p. 406. 
 
 Amative Methods, of Animals and Vege- 
 tables, meaning of, t. 1C68, p. 619. 
 
 Ambigu's, Semi- Vowels, t. 641, p. 450. 
 
 America (and Europe), Eelatoid, c. 5, t. 448, 
 
 p. 319 ; forgotten by Hugo ; destined to 
 lead, c. 1, t. 430, p. 299; forgotten by 
 Wronski, c. 6, t. 448, p. 320 ; the Newest 
 People, £7fr*a-pure Intellect, hence Intui- 
 tion, etc., do. ; Entente cor-diale of Eussia 
 and, do., p. 821 ; c. 6, 7, do. 
 
 American Idea, intervention of, t. 532, 
 p. 304. 
 
 Analogic, defined and contrasted with Cata- 
 logic, Table 1, 1. 15, p. 11 ; c. 7, do. ; Clef 
 of, t. 277, p. 202 ; place of, in Scale, Table 
 15 (Fund. Ex.), t. 278, p. 204; Clef of, t. 281, 
 p. 206 ; and Logic, the Bases of Mathematics, 
 t. 273, p. 200 ; Clefs of, t. 281, p. 206 ; allied 
 with Transcendentalism, a. 24, t. 267, p. 213; 
 has the same relation to Co-Existences as 
 (Cata-)Logic to Co-Sequences, t. 321, p. 
 228 ; Clancy, Mill, Buckle, c. 1-9, t. 321, pp. 
 228- 234; t. 386, p. 274; Analogue of Dialectic 
 proper, Table No. 25, t. 387, p. 274 ; differs 
 from "Positive Logic" — Comte, t. 445, p. 
 315 ; generalized = Comtean, do. ; Prin- 
 ciple of Equality in, t. 454, p. 324; = Co- 
 Existential, t. 585. p. 414 ; Varieties of, t. 
 588, p. 417 ; Diagram No. 26, do., p. 418 ; 
 left undistributed in Typical Tableau, t. 
 593, p. 419 ; relations of, to Logic, t. 594, 
 p. 420 ; a New Mathematics and a New 
 Logic, t. 1054, p. 613. 
 
 Analogical Anatomy of Head and Trunk, 
 t. 464. p. 334. 
 
 Analogical Form, t. 576, p. 408 ; t. 584, 
 585, pp. 413-415 ; Diagram No. 24, t. 584, 
 p. 414; Diagram No. 25, t. 585, p. 415. 
 
 Analogical Methods, in Science, t. 583, p. 
 413 ; t. 622, p. 438. 
 
 Analogicismus, t. 619, p. 437 ; Numeral 
 Analogues of, t. 620, do. 
 
 Analogue(s) ; See Analogy, and Correspond- 
 ence, Type, Type-Form, Reflect, Symbol, 
 etc. ; the Head is so of Intelligence, etc., 
 t. 42, p. 25 ; Light of Intelligence, Heat of 
 Love — Swedenborg, c. 2-6. t. 105, pp. 62, 
 63 ; of Tri-personality of God, 1. 130, p. 73 ; 
 Matter is so of Nature, t. 135, p. 74 ; the 
 Knife ot Intellect, c. 2, t. 136, p. 76 ; Teeth, 
 do., c. 19, do., p. 80; the Discovery of 
 Unitary Law, the Centre of the Circle, t. 
 180, p. 129 ; Logic (Catalogic) is so, of 
 Progression in Time, c. 7, t. 321, p. 233 ; 
 Analogic, of Station or Rest in Space, c. 8, 
 do. ; Point and Unit ; Line and Duad, Ele- 
 ments of Number, and Elements of Form, 
 a. 26, t. 204, p. 158 ; Points, of Substance, 
 Lines, of Form ; of Sensation, Point, Unit; 
 
646 
 
 DIGESTED I : EX TO THE 
 
 of Thought Line, Duad; • r- 
 
 l( pp. 881 
 
 -689 ; Trei iism of [leaven, I 
 
 rientialism of Kurt h and Hell, t. 4U' - >, p. 
 
 | ; Interiors end Superiors ol' Bodjf are 
 
 so of Heaven, Inferiors end Exterioro of 
 . _' : .-mi of Purgatory, t. 408, 
 j. 88 : of Degrees of Comparison, t. B61, 
 I ; M rags of Matter-JThinge, 
 
 an : . t. 798-797, pp. 498, 489; 
 
 B Tvpe, Reflect, Echo; of Number and 
 Form, t. 854, p. 688 ; of the Four King- 
 doms, t. >s>, p. i^. 
 Analogy. Afl til the Diagrams, Tables, and 
 : ot' the body ot' the work are nothing 
 but illustrations ot' Analogy, or Correspond- 
 l a, or Echoes of the same Prineiplee in 
 different Domains, only a few leading refer- 
 ences will be inserted in the Index under 
 this head. See Analogue, Correspondence, 
 Symbol, Tendeiitial Analogy, Repetitive 
 Analogy, etc.; between discovery of 
 carta's motion and Universology, Introduc- 
 tion, pp. x-xiv ; Universal, when probable, 
 what, do., p. xiv; of Sense of Sight with 
 Universology, do., p. xvi ; equal to Law 
 of Comparison, do. p. xvii; between Ele- 
 Ifatter, Mind, and Movement, 
 do., p. xviii; Universal, Discovery of, do., 
 p. xxi; not heretofore sufficiently under- 
 stood for a basis of Classification, Agassiz, 
 dou, p. xxii ; Comte, Peirce, do., do. ; 
 . of Tlan, Fourier, Agassiz, do., p. 
 . xxlv: Pythagoras, do., p. xxv ; do., 
 pl<. xxvi, xxvii ; do., p. xxx ; between the 
 Elements of Form and the Elements of 
 1. do., pp. xxiii, xxxiv, xxxv; as 
 
 mty of Parts, do., p. xxxix. 
 Human Body and Human Society, of 
 I with Knowing, of Left Side with 
 ;ion, of Bight Side with Action, etc., 
 pp. 95-89; t. 46-56, pp. 81 
 a. 1-8, t. 42, p. 25. Scientifically 
 
 red is Universology itself, t. 59, p. 36; 
 of the Heavens end Man, t. 81, c 2. p. 45; 
 i of. Involution and Evolution of, t. 
 : Oken, t. 181, p. 70; all Organ- 
 ization by it the same, t. 196, p. T6 ; Ten- 
 dential, c 85. 99, t. 199, p. 81 ; Confusion 
 of, by Bweaenborg (Man and Woman, 
 I Wisdom), c. 37, t. 136, p. 85; of 
 - sationahem, a. I. c. 88, t. 
 - ; Feeling of Substance, Know- 
 . t. 199, p. 69; stated and 
 
 ; rated as between Matter and Mind, 
 
 Substance and Form, Feeling and Know. 
 A ill and Movement, t. 143, p. 109; t. 
 
 p, 104; of the Parts and Appnrtenan- 
 ■ the Body, Head, Breath, Voice, etc., 
 e. l--. pp. LOS, 
 Grammatical, c. 9-6, t. 144, 145, pp. 104- 
 
 106; Of diti'erent Kinds, Semi-poetic, 
 Naturali.-tic, Scientific, t. 147. p. 106 ; as 
 set forth by Emerson, t. 148-150, pp. 106- 
 109; by the School of Fourier, t. 151, pp. 
 109, 110; by Swedenborg, (Correspond- 
 pp. 110, 111; See Correspond- 
 ence ; Scien'tiho as d'fintd unietnotofio* 
 ally, t. 159, p. Ill: illustrated by the 
 Geometrical Aspects of a Circle, do. ; not 
 easy to be discovered, t. 154, p. 118; Re- 
 condite, Occult, the Grand Arcanum of 
 Nature, do., Simplest illustration of, from 
 Cardinal and Ordinal Numbers, t. 1">:>-158, 
 pp. 113-116 ; t. 215, p. 154 : Basis of Uni- 
 versology, t. 159, p. 116; of Feeling with 
 Matter, and of Knowing with Form, 1. 160, 
 p. 117; of Intellect with '-Logic" of He- 
 gel, " Mathematics" of Fourier, Seiento- 
 Philosophy, t. 161, do. ; of Conation or 
 Will with Movement or Action, t. 162, p. 
 118 ; as Echo between Domains, not new, 
 t. 165, p. 119; poetically or mystically l:as 
 abounded more profusely ; Basis of Ile- 
 gelianism, still Nattiroid, t. 165, p. 119; 
 08 disgusted with, do., p. 120 ; has, 
 however, used it in Comparative Anatomy, 
 etc., t. 166, do. ; not vitally or centrally, t. 
 167, p. 121 : illustrated by the poets, George 
 Herbert, Walt "Whitman, Bailey, a. 17, t. 
 158, pp. 122, 123. 
 
 Of Point and Unit; Line and Duad; 
 Elements of Number and Elements of 
 Form, a. 26, t. 204, p. 158; of Sensation, 
 Point, Unit ; of Thought, Line, Duad ; a. 
 S7, t. 804, p. 165; a. 38, do., p. 166; be- 
 tween Number and the Universe, t. ■_. 
 176; t. 899-409, pp. 281, 282; of Two 
 - of the Body and the Two Sexes, t. 
 828-988,] I; of (Cata-)Logic with 
 
 Progression in Time; of Analogic with 
 Best in Sj ace, e. 7, t. 821, p. 288; Funda- 
 mental between Space and Time, and Truth 
 and Good — Swedenborg, Tulk, Univ 
 
 t. 503, pp. : Naturic 
 
 and Seientic, e. 23, do., p. - 
 
 Question transferred by Scientific An:d- 
 
 from Mind to Matter. 280; 
 
 Gran . / and E\ .'/, t. 421- 
 
 4Go, pp. _ 5, pp. 306-308; 
 
 
BASIC OUTLINE OF UNIVEKSOLOGY. 
 
 647 
 
 c. 1, t. 435-, p. 308 : of East and West, t. 
 436, p. 309; of Objective and Subjective 
 Method, t. 434, p. 313 ; of Eeligion, etc., 
 c. 1-5, t. 448, p. 317 ; of Parts of the Body, 
 t. 453, p. 321 ; c. 1-10, do., do.; c. 1-9, t. 
 503, pp. 357-361 ; of Elements of Speech 
 and Sciento-Philosophy, t. 485, p. 347. 
 
 Of Varieties of Form with Depart- 
 ments of Being, t. 496, 498, p. 355 ; Num- 
 ber, t. 508, p. 362 ; between Form and 
 Number, the most striking in respect to 
 Powers ; or Descartes' Algebraic Geometry, 
 t. 588, p. 417 ; Mechanical, t. 622, p. 437 ; 
 between Matter and Mind, t. 639, 640, p. 
 449 ; of all Forms and Principles = Echo, 
 t. 498, p. 353 ; not merely general, but 
 minute, do. ; Mathematically exact, do. ; 
 of Egg, and Female, t. 772-775, pp. 491, 
 492 ; renders a Science of the Universe pos- 
 sible, t. 797, p. 499 ; between Electricity 
 and Chemistry, t. 801, p. 501 ; of Matter 
 and Mind, Evolution of, identical, t. 835, 
 p. 517. 
 
 Analogicismtts. See Analogical Order. 
 
 Analogical Order, place of, in Scale, t. 619, 
 p. 436 ; Method, and Side-by-Sideness, t. 
 620, do. 
 
 11 Analogical Philosophy," Field of, char- 
 acterized, c. 1, t. 1105, p. 629. 
 
 Analysis. See Thesis ; a necessary pre- 
 requisite to a Social Synthesis, t. 114, p. 
 68 ; error of Comte's, do. ; = Differentia- 
 tion, t. 211, p. 151 ; not to be an Absolute 
 Diffusiveness, whence Destruction, do.; 
 how employed in Mental Philosophy; 
 how in Chemistry, t. 212, p. 152 ; Eadical, 
 see Radical Analysis ; meaning Induction, 
 a. 12, t. 193, p. 144: the Process of discover- 
 ing Principles, a. 13, do. ; and Synthesis, 
 meaning Deduction, defined by Sweden- 
 borg, a. 14, do. ; tabulated, Table 1, a. 15, 
 do. ; Eadical, to Universals, a. 49, t. 204, 
 p. 171 ; Mathematical, t. 230, p. 177 ; Clef 
 of, t. 281, p. 206 ; and Synthesis, = In- 
 duction and Deduction, c. 3, t. 345, p. 244 ; 
 Ordinary and Extraordinary, t. 4S3, p. 344; 
 Phonetic, do., t. 484, p. 345 ; c. 1, do., p. 
 346 ; Ultimate, t. 765, p. 487 ; Analytical 
 Method, Induction, c. 5, t. 1012, p. 592 ; 
 Universological, incisive, ultra, c. 6, t. 1012, 
 p. 593 ; and Synthesis as terms, use of, c. 
 9, do., p. 595. 
 
 Analytical Geneealizations, Duismal, 
 Compare Observational Generalizations, a. 
 20, c. 32, 1. 136, p. 92 ; attained by the Ultra- 
 
 Inductive Method, a. 13, t. 198, p. 144; 
 Analogues of, in Human Body, Schemative 
 Lines in Pure Space ; Ideal Outlay ; Typ- 
 ical Plans ; Type-Forms, t. 455, p. 325 ; 
 equal to Sciento-Philosophy ; Universaloid, 
 Generaloid, Specialoid, Analogues of, in 
 Human Body, t. 458-464, pp. 331-335. See 
 Sciento-Philosophy ; begin in Lowest Anal- 
 ysis ; Necessary and Universal ; Unism, 
 Duism, Teinism; t. 1010, 1011, p. 589; 
 start from Minutest Paeticulaeity, t. 
 
 1011, do. ; Focal Point situated everywliere, 
 do., p. 590 ; All Things in Least Thing, 
 do. ; specifically defined, t. 1012, p. 590 ; 
 Confucius, c. 1, 2, 1. 1008, p. 588 ; general 
 discussion of, c. 1-18, t. 1012, pp. 590-601 ; 
 similar to Deduction, not the same, c. 1, 2, 
 do. ; 4 Drifts, do. ; Central, Omnipresent, 
 c. 3, do., p. 591 ; may take departure from 
 any point, do.; See Analytical Order; 
 discriminated from Deduction, c. 11, do., 
 p. 595 ; the Extremity of Induction itself, 
 do., p. 596 ; the only True Scientific Uni- 
 versals, do. ; c. 12, do. 
 
 Analytical Method, c. 18, t. 1012, p. 601. 
 Analytical Oedee, not Analysis, c. 5, t. 
 
 1012, p. 592 ; further defined, c. 7, do., 
 p. 594. 
 
 Analytoid Foem, distributed (Algebraicj 
 etc.), t. 609, p. 431 ; Diagram No. 39, do., 
 p. 432 ; t. 610, do. ; Diagram No. 40, do. 
 
 Anatomy. See Transcendental Anatomy; 
 Cut-up of Body, signified by the traits or 
 feature-lines, a. 1, 3, t. 42, p. 25 ; = make- 
 up or Constitution of whole body, do.; 
 Analogue of, the Head, t. 42, p. 26 ; is 
 Scientoid, t. 43, do. ; and Physiology, 
 Analogy of, with Society, t. 44, p. 29; 
 Clean-Cut, t. 458, p. 331 ; Analogues in, of 
 Head and Trunk, t. 464, p. 334 ; and Phy- 
 siology, contrasted, c. 25, t. 503, p. 367 ,* 
 Transcendental, Goethe and Oken, t. 1044, 
 p. 603 ; t. 1080, p. 623 ; t. 9G7, p. 570 ; 
 969, do. 
 
 Anathema, Spirit of, the real Sin, t. 1047, 
 p. 610. 
 
 Anatomism = Eadical Analysis, t. 482, p. 
 344. 
 
 Anaxagoeas, Table 1, c. 1, t. 226, p. 163- 
 his doctrine of Homoiomcria, a. 36, t. 204, 
 p. 164 ; of Nous or Mind, do. ; of Final 
 Causes, basis of Teleology, do. 
 
 Ancestoes. See Ascendants. 
 
 Ancients, wisdom of, vindicated in respect 
 to four Elements, t. 102, p. 61. 
 
CIS 
 
 DIGESTED INDEX TO THE 
 
 Asnonri Stephen Pearl), author of u 
 
 of Society," & 8, t. 10, p. M; elabor- 
 Lividaality Doctrine of War- 
 ren, t. 48, p. uiij on Individual Sovereignty, 
 t. 48, p, 
 
 : vn- Method, tho True Deductive, 
 Introduction, p. i. 
 Axresu, oorreepond to our Higher Thoughts, 
 t. 411, j>. 888; t. 418, p. 292; all derived 
 from Men — Swedenborg, t. 419, p. 293. 
 en by John, t. 1114, p. G34. 
 Angle. See Point; Form-analogue of Three, 
 Of i':inism, t. 533, 534, p. 384; gives Gon- 
 cology, relates to Mineral World, t. G07, 
 ].. 
 Anuilism. See Limitation. 
 
 .m.vl, the Grand, t. 887, p. 535 ; See Ani- 
 mal Kingdom. 
 Animal Kingdom = Artism of Nature, t. 
 . p. 535 ; Analogue of Movement, t. 
 1065, p. 618. 
 Animal (not Man) repeats Substance, 1. 1065, 
 p. G1S; a Product of Mineral and Vege- 
 table, t. 1068, p. 618. 
 Animalooy, place of, in Scale, Table 15, t. 
 p. 204 ; Zoology, do., repeats Vital 
 Realism, Table No. 23, t. 359, p. 258; 
 Table No. 29, t. 394, p. 279; and Vege- 
 talogy, Analogues of, in Body, t. 453, p. 
 
 Animism, Linea-Punctate, t. 607, p. 429 ; 
 Horizontal, t. 630, p. 442 ; in Human Body, 
 t. 633, p. 444. 
 
 Annihilation, of Reality by Radical Analysis, 
 tiie Basis of Sciento-Philosophy, t. 484, p 
 3 45 ; of "World of Appearances, by Theol- 
 ogy ; by Hegel, t. 810, p. 507. 
 
 Annotation, and Commentary, what, Intro- 
 < net ion, pp. viii, ix. 
 
 Anoktic, not Noetic See Noetic. 
 
 Antagonism, Polar. See Polar Antagon- 
 i-m. 
 
 Ante natal, and Post-natal Life, relations 
 of, t. 705, p. 466. 
 
 Anthropio Form, t. 614, p. 434 ; Individual 
 
 •• Sphere," do.; = Man-Form, t. 964, 965, 
 
 p. 589; Diagram No. 73, t, 965, p. 569; 
 
 ii vision of Sectionoid, Integral, Group- 
 
 i.il, do. ; t. 986, p. 875. See Form. 
 
 Anthropio Type of Form, Chick and Brood, 
 7, 988, p. 576. 
 
 AHTBBOnsH = Science, Duismnl, t. 993, p. 
 : eoboee to Bohoeophy, t. 995, p. 580. 
 
 ANTnj:oro-CoBPOBOLOGY, Humau-Body-Sci- 
 
 cnce, a branch of Macro-Phvsiologv, c. 8, 
 t. 5, p. 8. 
 Anthropoid, Anthropoidule, t. 881, p. 532 ; 
 Diagram No. 60, do.; t. 892, p. 536 ; t. 
 . p. 535 ; t. 929, p. 555. 
 Anthropology, = Boienoe of Man, definition 
 and derivation of, t. 4, 5, p. 2, 3; previous 
 meaning of, t. 5, p. 3 ; distinguished from 
 Monanthropology, do. ; in Scale, c. 2, t. 5, 
 p. 5; = Politique-Positive, and La Morale 
 of Comte, t. 36, p. 2u ; but not preeisely, t. 
 37, p. 22; requires Pre-Clef, t. 282, p. 207; 
 Third Story of World-Temple, t. 285, 286, 
 pp. 209. 210, 211 ; Science of Man, Nota- 
 tion of, t. 282, p. 207 ; Rank of, t. 286, p. 
 211 ; t. 294, p. 215 ; Cosmology, and Pneu- 
 matology, Order of, t. 298, p. 217 ; Distri- 
 bution and Notation of, t. 80S, p. 218; 
 echoes to Uranology, Table 17, t. 339, p. 
 241 ; repeats the Ontological Faith, Table 
 20, t. 355, p. 250; higher than Pneumatol- 
 ogy, c. 1, t. 434, p. 307 ; echoes to Anthro- 
 pomorphism, t. 461, p. 338; Table 34, 
 do. ; = Positive Politics — Comte, t. 988, p. 
 582. 
 Anthropo - Mentalogy — Psychology, a 
 branch of Macro-Physiology, c. 3, t. 5, p. 5". 
 Anthropomorphism, relations and Clefs of, 
 t. 469, p. 338 ; Table 34, do. ; echoes to 
 Anthropology, do. ; Universological, Swe- 
 denborgien, c. 1, 2, t. 895, pp. 538, 539. 
 Anticipatory Method, mention of, t. 345, 
 p. 244 ; c. 3, t. 345, p. 244 ; in Science, 
 Form-Analogue of, t. 583, p. 413 ; First 
 Drift of Line, t. 616, p. 435; Diagrum No. 
 41, do.; t. (322, p. 438. 
 Antiquity, Absolutoid, a 5, t. 448, p. 319. 
 Ants. See Learned Ants. 
 Antitheses, in Philosophy reconciled, a. 
 30, t. 204, p. 160; Philosophical, as the 
 Limit and the Unlimited ; the One and the 
 Many, Love and Wisdom, cover the same 
 ground ; are merely special instances of 
 Unism and Duism, c. 2, t. 226, pp. 163, 
 164 ; no other terms universally con- 
 venient, do. 
 Antithesis, in Dialectic of Hegel, from Plato, 
 t. 376, p. 268 ; See Thesis ; of Sides of 
 Body, t. 879, p. 270. 
 Antithet, True, to Minim of Straight Line, 
 
 t. 547, p. 390. 
 Antithetical Reflexion, of Inherence and 
 Appearance, or of Entity and Function, as 
 in cose of Philosophy und Science, c. 1, 1. 15, 
 p. 10 ; in case of Masculisin and Feminism, 
 
BASIC OUTLIKE OF UNTVEESOLOGY. 
 
 G49 
 
 c. 5, 1. 136, p. 77 ; See Polar Antagonism ; 
 of Matter and Mind, a. 11, c. 32, 1. 136, p. 
 89 ; of the Absolute and the Eelative, a. 
 16, c. 32, t. 136, p. 91 ; of Concrete and 
 Abstract Distribution, illustrated in the 
 Mathematics, Diagram No. 1, c. 3, t. 231, 
 p. 180 ; and Balanced Vibration, — Recip- 
 rocal Interchange, t. 381, p. 272; between 
 Antecedents and Sequents = " The Be- 
 coming," t. 384, p. 273 ; Side-by-Sideness, 
 t. 386, do.; Compound, t. 387, p. 274; 
 Culmination of, t. 390, p. 276 ; of Primary 
 and Secondary Distributions, c. 22, t. 503, 
 p. 366 ; between Subjective and Objective 
 Standpoints, c. 23, do., p. 367 ; of Origin- 
 als and Reflects, c. 24, do ; c. 29, do., p. 
 369 ; t. 580, p. 410 ; t. 623, p. 439 ; of 
 Character and Function, t. 719, p. 471 ; 
 and Polar Antagonism of Inherence 
 and Appearance, or of Entity (or Es- 
 sential Character) and Function, t. 
 754, p. 482 ; of Form and Function, t. 
 754, p. 482; and Polar Antagonism of 
 Prime Elements, t. 751-756, pp. 481-483 ; 
 of Spirit and Matter (Spirit World 
 and World of Matter), t. 762, 763, p. 
 486; t. 804, p. 503; between Primitive 
 States and Ultimate Elaboration, t. 883, p. 
 533 ; t. 884, do. ; t. 1019, p. 593 ; of the State 
 and the Individual, t. 760, p. 485. 
 
 Antithetical Repetition, of the Lowest in 
 the Highest, c. 3, t. 3, p. 2. 
 
 Aoristas Duas of Pathagoras=Duism, t. 204, 
 p. 155 ; and Monas, contrasted with Peras 
 and Apeiron, Note, do. ; means more than 
 Indeterminate Two, a. 24, do., p. 156; 
 Table 1, c. 1, t. 226, p. 163. 
 
 Apartments, of the Temple, 1. 1027, p. 598. 
 
 Apeiron. See Unlimited, The, a. 18, t. 204, 
 p. 153 ; = Unism, a. 20, do. ; a. 22, do., p. 
 154 ; and Peras, contrasted with Monas and 
 Aoristos Duas, a. 23, do., p. 155. Philolaus, 
 a disciple of Pythagoras, c. 19, t. 204, p. 
 153; Table 1, c. 1, t. 226, p. 163. 
 
 Apocalypse, understanding of, in the Old 
 Church, (Protestant), and by Swedenborg, 
 a. 51, t. 204, p. 172 ; Exposition of, forth- 
 coming, t. 463, p. 334; t. 480, p. 343. 
 
 A Posteriori. See Orders; Two a priori, 
 and two Orders, t. 444, p. 314. 
 
 Appearance, Unreal, t. 808-810, p. 507; the 
 Natural World a World of, by Idealist 
 Theory, a. 9, c. 33, 1. 136, p. 87 ; and In- 
 herence, Antithetical Reflexion and 
 Polar Antagonism of, t. 751-756, pp. 
 
 49 
 
 481-483 ; of One and Many, t. 757-769, pp. 
 483-488 ; Primary and Secondary, adverse, 
 t. 765, p. 487. 
 
 Appetism, in Mechanics and Government, 
 contrasted with Arbitrism and Logicism, 
 t. 352, p. 248. 
 
 Appetology, in Theology, Sentiment of 
 Charm, Love of God, t. 349, p. 247 ; re- 
 peats Attraction, Table 19, t. 352, p. 249. 
 
 Applied Science. See Action ; Art ; Prac- 
 tical Philosophy. 
 
 A Priori. See Order(s) ; Two a posteriori 
 Orders, t. 344, p. 314; Phrenological 
 Method in Universology, t. 946, p. 561 ; 
 and a posteriori, two of each, c. 8, 1. 1012, 
 p. 594. 
 
 Arbitrism, defined, derives all things from 
 an Irresponsible Will ; contrasted with 
 Logicism, which see, a. 6, c. 32, t. 136, p. 
 85 ; a. 52, t. 204, p. 173 ; Odd, Original, 
 Absolute, t. 306, p. 221 ; in Mechanics and 
 Government, contrasted with Logicism and 
 Appetism, t. 352, p. 248 ; and Logicism, 
 question of precedence of, t. 378, p. 270; 
 and Logicism, Reconciliation of, Pantarch- 
 ally, c. 7, t. 448, p. 321 ; and Logicism ; 
 Ends of the Egg, t. 991, p. 578 ; yields to 
 Logicism, t. 1117, p. 635 ; blends and har- 
 monizes with Logicism, c. 2, t. 1119, p. 
 637 ; a. 1, c. 1, do., p. 636. 
 
 Areitrismal Mentation, Natural Order, 
 Feminoid, from Sensation to Thought, 
 (1 -I- 2), a. 42, t. 204, p. 168. 
 
 Arbitrismal Regime, c. 1, t. 1119, p. 636. 
 
 Arbitrismology, in Theology, defined and 
 characterized, t. 349-351, pp. 246-248; 
 compared and contrasted with Logicismol- 
 ogy, t. 351, p. 248 ; Table 19, t. 352, p. 249. 
 
 Arc, of Circle, Elementary Rotundism, t. 
 516, p. 376 ; t. 521, p. 378 ; = Mathema- 
 tics, t. 1003, p. 584. 
 
 Arcana, of Christianity, — T. L. Harris, c. 1, 
 t. 420, p. 294 ; of Nature, seen in the Ama- 
 tive Methods of Animals and Vegetables, 
 t. 1068, p. 619. 
 
 Architect, and Builder, illustration from, 
 Introduction, p. xxxv ; Plans of the Scien- 
 tismal, t. 1053, p. 612. 
 
 Architecture of Unitary Home — Hewitt, c. 
 1, t. 453, p. 322 ; described, c. 2, do., p. 
 322. 
 
 Architectural Type. See Temple. 
 
 Area, or Surface, the Simplest (Rectilinear) 
 Figure embracing, is a Triangle, t. 538, p, 
 358 ; Elaborismal, do., p 386. See Circle. 
 
050 
 
 DIGESTED ENDEX OF THE 
 
 jent, an, what, t. 504, p. AS : every- 
 thing, even the Univer-c, is one— Milton, 
 
 "Ari- t he Iucipieney of the Bocom- 
 
 imr. t. 184, p. 
 
 Aristotle, progenitor of Bacon and Kant, 
 
 t. 91, p. 66; hia Getegorlea, t. 107, p. 63; 
 
 hit Golden Mean M ... 80, t. 804, 
 
 p. 154 ; his drift toward Science, a. 56, t. 
 
 • . p. 174. 
 
 Arithmetic and Algebra, illustration from, 
 Introduction, p. xiv ; Abstract-Concrete, 
 c. 7, t. 881, p. 188; t. 249, p. 189 ; Calculus 
 of Values, t. 240, p. ISO; Kule of Three, 
 t. 849, p. 18»J Clef of, t. 281, p. 908; a 
 branch of Mathematics, t. 230, p. 177; 231, 
 do. ; Fingers and Toes, the Analogue of, 
 t. 459, p. 320. 
 
 Armory of Truth, the whole, t. 1111, p. 
 682. 
 
 Arms = Wings of Edifice, c. 2, t. 453, p. 
 888. 
 
 Army, the Type of Compulsory Social Or- 
 ganization, t. 842, p. 519 ; Industrial Ar- 
 mies for the Future, do. ; Army or Troop, 
 Analogy of, with Numeral Series, t. 1071— 
 10T5, p. 680. 
 
 Arrangements, Scheme of, in Society, t. 
 310, p. 223; t. 311, p. 224. 
 
 Art, is Nature modified by Science or sys- 
 tematized Knowledge, t. 10, p. 8 ; Consti- 
 tuents of, do., t. 10, p. 8 ; Art, Nature, and 
 Science, t. ll,p.8; allied with, or a branch of 
 Practical Philosophy, t. 12, p. 9; t. 13, p. 9; 
 See Table 1, t. 15, p. 11 ; symbolized by ex- 
 ternal action of Limbs and Trunk, a. 2,t. 42, 
 pp. 25, 26; Naturismof, new and resplendent, 
 c. 4, t 448, p. 318; modulates Nature and 
 Science, t. 490, p. 343 ; of Painting, Raskin 
 cited, on Form as Element in, t. 494, p. 
 853 ; and Spirit, — Chest, Heart, and Lungs, 
 c. 7, t. 503, p. 361 ; Pivotal Numbers in, 
 Table 1, c. 9, t. 503, p, 361 ; the Analogue 
 of M'-d'tlism, t. 618, p. 376; represented 
 by Trinism, t. 543, p. 383 ; corresponds 
 with Beauty or the Beautiful, t. 645, p. 
 389; Tables Nos. 37, 38, do.; Tapering 
 or Wedge form ; includes Artisanism, 
 t. 636, p. 446; Form-Analogues of, t. 
 p. 365 ; t. 510, p. 367 ; Elementary 
 Form-Type of, t. 513, p. 372; Figures in 
 all Compositions; how, t. 514, p. 373; t. 
 516, p. 370 ; t. 680, p. 372 ; t. 521, p. 878 J 
 has within itself an Artism, a Scientism, 
 and a Nuturisin, t. 522, p. 379 ; renovates 
 
 Nature, how, t 890, p. 536; has a Natur- 
 ismus, a Scicntismus, and an Artismus of 
 her own, t. 681, do. ; relates to Modulated 
 Form, t. 1887, p. 593 ; relations of, to 
 Membranous Coverings, t. Iu62, p. 617 ; 
 with Substance, t. 1088, do. 
 
 Art-Creation, Laws of, in Domain of Lan- 
 guage, Introduction, p. xxxvii. 
 
 Art-Domain, Dubiousness of, in Classifica- 
 tion, t. 641, p. 4oO. 
 
 Art-Form, not Geometric, what, c. 1, t. 802, 
 p. 501. 
 
 Art-Life, the Highest Arena of, t. 994, p. 
 579 ; Governmental Art, do. ; Schiller on 
 Lyeurgus, c. 1, do. 
 
 Articulation, Little Jointing, = Vertebral 
 Column = Time; t. 455, p. 326. 
 
 Artisanism, included in Art, t. 636, p. 
 446. 
 
 Artism, Abstract Principle of Art ; See Ter- 
 minology, c. 12, t. 43, p. 28; = Blended 
 Harmony of Roundness and Straightness, 
 t. 520, p. 377 ; within Art, within Nature, 
 and within Science, t. 522, p. 379. 
 
 Artismcs, Science of, defined = Arto-Phi- 
 losophy, t. 480, p. 348 , Analogue of 
 Trinism, Surface, the Beautiful, Table No. 
 S3, t. 545, p. 389 ; of Nature, t. 888, p. 
 535 ; is the Naturismus of Society, t. 889, 
 p. 535 ; the Domain of Being characterized 
 by Graces, t. 890, p. 536. 
 
 Artismology, defined, t. 480, p. 343. 
 
 Artistic Rehabilitation, of the Planet, t. 
 433, p. 306. 
 
 Artistic Joinings, Overlapping, c. 40, t 
 5»>3, p. 376. 
 
 Artistic Modification, t. 515, p. 376; t. 
 [>>yj, p. 403 ; by Modulating Line around 
 the Egg, t. 7S4, p. 495 ; t. 786, p. 496 ; t. 
 790, p. 497 ; t. 924, p. 552; t. 929, p. 556; 
 t. H»33, p. C05 ; t. 1049, p. 611. 
 
 Artistic Sense, supplements Science, a. 1, 
 c. 1, t. 1119, p. 636. 
 
 Artoid, term defined, c. 28, t. 36, p. 82 ; See 
 Terminology, c. 1-14, t. 43, pp. 26-28. 
 
 Artoid Philosophy, not the umpire, 1. 177, 
 p. 1 
 
 Arto-I'iiilosophy. See Table 1, t. 15, p. 11 ; 
 Table of (Typical), t. 40, p. 23 ; treats of 
 the blending of Elements, t. 259, p. 193 ; 
 defined; Exposition of Apocalypse forth- 
 coming, an instance of, t. 480, p. 343 ; t. 
 952, p. 563 ; defined, 1. 1090, p. 625 ; three 
 stages of, t. 1091, do. ; The Scientismal, 
 t. 1*.>92, 1095, do. ; The Artismal, t. 1094, 
 
BASIC OUTLINE OF UNIVEKSOLOGY. 
 
 651 
 
 do. ; The Naturistnal, 1. 1095, p. 626 ; rep- 
 resentatives of Naturismology of, Froth- 
 inghams, author of Vestiges of Civiliza- 
 tion ; Benjamin Blood. 1. 1098, p. 627 ; Do- 
 herty, Wilkinson, Smith, Spiritist Litera- 
 ture, t. 1099, do. 
 
 Arts, = Movement ; Vander Weyde, t. 335, 
 p. 238. 
 
 Ascendants, and Descendants, t. 288, p. 
 212; Ancestors = Upper Half of the Body, 
 t. 9S0, p. 573. 
 
 Ascending, and Descending Scale of Com- 
 plexity, t, 586, 587, p. 416 ; t. 588, p. 417 ; 
 in respect to Analogic, do. 
 
 Asia, Absolutoid, c. 5, t. 448, p. 319 ; — 
 Wron3ki's idea of, c. 6, t. 448, p. 320. 
 
 Aspect, Static, of Body; Shape, Form, Idea; 
 related to Anatomy, a. 3, t. 42, p. 25 ; 
 Motic, of Body, Internal, related to Phy- 
 siology ; Sentiments, Feelings, Emotions ; 
 ''the Bowels of Compassion," do.; Sub- 
 Motie, do. ; Motic, External ; Trunk and 
 Limbs ; related to Calisthenics, Gymnas- 
 tics, Labor and Play; so with Motion, 
 do. 
 
 Aspects, different, of Subjects, a. 12, t. 32, 
 t. 136, p. 89 ; t. 70, p. 42 ; to be discrimi- 
 nated from Things (or Entities), a. 14, t. 
 267, p. 205; a. 16, do., p. 207; unintelli- 
 gible when taken as Things — The Absolute 
 an Aspect merely, a. 4, t. 267, p. 198 ; a. 
 16, do., p. 207 ; Contradictory, co-exist as 
 the basis of Being ; a. 11, 12, 13-15, do., 
 pp. 202-207 ; a. 21, 22, do., p. 210 ; of the 
 whole Truth represented by Sects, Na- 
 tions, etc., c. 1, t. 353, p. 249 ; Keflects, 
 Faces, Facets, Analogous with Physics, t. 
 453, p. 322; = Adjective, t. 551, p. 392; 
 of Truth, too multifarious to be mas- 
 tered in the infanoy of the race, t. 1111, p. 
 632 ; Phases of Being, not Entities, t. 753, 
 p. 482. 
 
 Aspectual Discriminations, not Entical, of 
 Philosophy and Science, t. 812, p. 508. 
 
 Astronomy, illustration of, from the nature 
 of Universology, Introduction, p. xi ; Co- 
 pernican and Anti-Copernican Systems, 
 do. ; Typical Science of, Concretology or 
 Elaborate Cosmology, t. 274, p. 200 ; echo 
 of, Human Body, and in Society, do. ; 
 
 = Objective Society, t. 312, p. 224 ; Anal- 
 ogy of, with Whole Body, t. 453, p. 321. 
 
 Atheist, Catholic, Baptist, and Quaker will 
 shake hands with each other, t. 1111, p. 
 632. 
 
 Atheism tends to Theism, t. 84, p. 47 ; rela- 
 tions and Clef of, Table 34, t. 469, p. 338 ; 
 echoes to Nihilism, do. ; and Theism may 
 both be embraced in the compoundest 
 Aspect of Truth, t. 1046, p. 610 ; t. 1111, 
 p. 632 ; t. 1120, 1121, 1122, pp. 637, 638. 
 
 Atlas. See Map. 
 
 Atmosphere, Analogue of Spirit-World, 
 second degree of Altitude, t. 285, p. 209 ; 
 Thorax, do. ; 
 
 Atom, Unit, Monad, etc., t. 759, p. 484 ; See 
 Point; do., signalized, t. 822, p. 513; 
 Diagram No. 53, do. ; t. 822, p. 514; Dia- 
 gram No. 54, t. 828, p. 515; t. 829-842, pp. 
 515-519. 
 
 Atoms, representative of Persons in Society, 
 t. 312, p. 224; Analogues of Worlds, and 
 of Individuals in Society, t. 391, p. 277 ; of 
 Units; of Points, t. 398, p. 280; compose 
 Substance, as Analogues of Points and 
 Units, t. 685, p. 461. 
 
 Atomists, Greek, anticipated Dalton, t. 91, 
 p. 54 ; Table 1, c. 1, t. 226, p. 163. 
 
 Atonement, The Grand Reconciliation 
 through Universology, Introduction, p. 
 xxix. 
 
 Attainment. See Bank. 
 
 Attraction, repeats Appetology, Table 19, 
 t. 352, p. 249 ; See Affinity, Passional 
 Attraction ; Table 29, t. 394, p. 279 ; in 
 Government, t. 994, p. 579 ; Pull, t. 622, p. 
 439 ; Industrial ; See Industrial Attrac- 
 tion. 
 
 Aura, Feminine, of Nature and Woman, t. 
 400, p. 282. 
 
 Average, Mean Level, t. 566, p. 400 ; Let- 
 ters), Ng, t. 567, p 401 ; t. 568, p. 402. 
 
 Axes = Axiomata, Levels and Perpendicu- 
 lars of the New Jerusalem, a. 54. t. 204, p. 
 173; Cardinism and Ordinism of the 
 Word, t. 1089, p. 624. 
 
 Axiomata. See Axes, Axioms. 
 
 Axioms, existence of, denied, a. 55, t. 204, p. 
 173 ; Absolutoid View, by same— Poe, 
 Mill ; practically they exist, do., p. 174. 
 
862 
 
 DIGESTED INDEX OF THE 
 
 B. 
 
 Babylon, the Croat, meaning Mystery, to be 
 
 utterly destroyed and removed, a. 4'j, t. 
 
 l>. 171 ; characterized from now, a. 50, 
 
 do., j.. ITS j mMIH the Whole Church of 
 the Past, a. 51, do. ; and the former Oon- 
 foaion * 'I* ii.ll Human Affairs, do. ; Infanta- 
 lH'idal, do. ; Co-Matrix or Placenta, 
 do. ; the plagued to full on her, a. 52, do., 
 p. 173 ; an old and evil city, incoherent 
 Humanity ; a woman ; an edifice, c. 2, t. 
 , p. 323. 
 
 Back, of the Body, Analogue of the Left, of 
 the Absolute, and of the East, c. 5, t. 448, 
 p. 319. 
 
 Backbone of Language, Oral Speech, t. 807, 
 p. 506 ; of Philosophy, — Comte ; bony il- 
 lustration, c. 8, t. 503, p. 361. See Vertebral 
 Column. 
 
 Bacon, and Descartes, reconciliation of, c. 
 8, t. 15, p. 13 ; doctrine derived from Aris- 
 totle, t. 91, p. 55 ; his epoch not a part of 
 the Larger Scientific Dispensation, c. 34,35, 
 t. 136, p. 84. 
 
 Baconian Method, limited, inapplicable to 
 Co-Existences, — Mill, Buckle, Clancy, c. 
 1-9, t. 321, pp. 228-233. See Inductive 
 Method. 
 
 Bain, Prof., defines Feeling ; Btates question 
 of priority between it and Knowing, 2. 29, 
 t. 136, p. 82 ; mentioned on p. 335. 
 
 Balanced Vibbation, of Reason and Feel- 
 ing, in the Final Order of Human Affairs, 
 t. 302, p. 219; of Individuality and 
 Unity, t. 303, do. ; t, 304, p. 220 ; of Faith 
 and Skepticism, a. 13, t. 998, 999, p. 587. 
 See Antithetical Reflexion. 
 
 Balance of Character, t. 309, p. 223. 
 
 Balconies of Edifice — Mammae, c. 2. 453, 
 p. fttt. 
 
 Ball. See Globe. 
 
 Baptist, Catholic, Quaker, and Atheist will 
 shake bands with each other, t. 1111, p. 
 632. 
 
 Base-Line. t. 560, p. 898 ; the Type of Limit, 
 and Definition, t. 530, p. 410 ; of Analogic, 
 t. 586, p. 414; First Power, t. 583, p. 417 ; 
 Three Ofiices of, t. 591, p. 419. 
 
 Bases, and Standards, Limbs, Diametrids, 
 -', p. 321 ; Metaphysical and Mathe- 
 matical = Quality and Quantity, t. 458, p. 
 329. 
 
 Basio Outline, when written, Introduction, 
 
 p. vii ; phrase defined, Introduction, p. 
 xxxvi. 
 
 Basic Distribution^), of the Metaphysi- 
 cians—Knowing, Feeling, Conation, • 
 
 ; it beoomea obvious that there must 
 be one; most imply to all Spheres, t. 1ST, 
 p. 98 ; that of Fourier, — Mathen. 
 ter, Spirit ; Intelligence, the Body, tb 
 sions, t. 138, p. 99 : the two compared, Tab. 9, 
 t. 138, p. 99; Comte's Distribution,— Intel- 
 ligence, Affection, Action, added, do.; Swe- 
 denborg's, the Will, the Understanding, 
 same brought into harmony with the pre- 
 ceding, t. 139, do. ; Universological— Mat- 
 ter, Mind, Movement, t. 25, p. 16. 
 
 Basis. See Table 1, t. 15, p. 11; of New 
 Science and Philosophy, t. 126, p. 71. See 
 Ground. 
 
 Basis- Philosophy, of Universology and In- 
 tegraham, t. 4s5, p. 347 ; Completion of, t. 
 4-7, p. 348. 
 
 Basement. See Foundation; of House = Pel- 
 vis, c. 2, t. 453, p. 322. 
 
 Beard, of the Male, in relation with Throat, 
 Keck, and Chest, c. 3, 10, t. 453, pp. 324, 
 331 ; Meaning of, c. 5, t. 443, p. 3^' 
 thers Vital Magnetisms; Minor, of Wo- 
 man, c. 8, t. 453, p. 330. 
 
 Beauty, c. 3, t. 43, p. 27 ; See Termino'< 
 as between Man and Woman, c. 8, \. 
 p. 329 ; represented by Trinism, t. 543, p. 
 : corresponds with Art, t. 545, p. 389 ; 
 Table No. 38, do. 
 
 Beautiful, the, represented by Art, t. 545, 
 p. 339 ; Table No. 38, do. See The True 
 and The Good. 
 
 Becoming, The, of fleraclitus, a. 31, t. 204, 
 p. 160 ; defined, t. 384, p. 273 ; what the 
 Analogue of, t. 385, do.; Analogue of 
 Logic, Table 25, t. 3S7, p. 274. 
 
 Beoettino, = Birth, Dentition, Puberty, c. 
 4, t. 443, p. 319. 
 
 Beginning, of Universal Development= Phi- 
 losophy, t. 16, p. 11 ; of Orderly Progress 
 in Human affairs, dreaded as the End of 
 them, t. 186, p. 130 ; illustration of circle, 
 t. 180, p. 129 ; of Multiplication Table, t. 
 189, p. 133 ; Middle, and End, three terms 
 of Indeterminate Numeration, {Determi- 
 nate, First— Second— Third), t. 217, p. 155, 
 and repeat the Three Propositions ofSyllo- 
 gism, t. 580, p. 4lu ; t. 587, p. 416; in Im- 
 
BASIC OUTLINE OF UN/IVEPwSOLOGY. 
 
 6^3 
 
 plied Logic, t. 594, p. 420 ; Diagram No. 
 27, do., p. 421 ; are terms of Progression 
 or Career, t. 736, p. 474 ; c. 1, do., p. 475. 
 
 Being, and Knowing, Parallelism of, a. 22, 
 c. 32, t. 136, p. 92 ; and Not-Being, Parme- 
 nides, a. 31, t. 204, p. 160 ; Table 1, c. 1, 
 t. 226, p. 163 ; and Thought, Elementismus 
 of, in Number and Form, c. 6, t. 503, p. 
 359 ; Elaborismus of, in Pacts, do. ; dis- 
 tributed with Number and Form, t. 506, 
 p. 359; and Existence, Table No. 40, t. 
 562 ; p. 393 ; Order of, t. 563, p. 399 ; Ana- 
 logue of Instantiality, t. 665, p. 458 ; de- 
 rived from the Logos, t. 747, 748, p. 480 ; 
 Type of Organization of, is the same in all 
 Spheres, t. 834, p. 517 ; t. 835, do. 
 
 Belief, and Opinion, to give place to Knowl- 
 edge, t. 1104, p. 629 ; importance of its 
 being right, t. 1114, p. 633 ; every one will 
 be recast, t. 1123, p. 638. 
 
 Beneath. See Down. 
 
 Berean, the, Theological Work of John H. 
 Noyes, c. 4, t. 430, p. 301. 
 
 Berkeley, Fichte, Mill, extinguish Matter, 
 t. 113, p. 67 ; reckoned as a Constructive 
 Idealist by Masson, a. 5, t. 366, p. 264. 
 See Idealism of. 
 
 " Betweenity," Introduction, p. xiv. 
 
 Bible, Idolatry of, t. 582, p. 412. 
 
 Bi-compound, Relations of Positive and Ne- 
 gative, t. 802, p. 501. 
 
 Bi-cuspids, c. 7, t. 503, p. 360. 
 
 Bi&-endians, and Little-endians, t. 991, p. 
 577. 
 
 Bi-furcation of the Concrete, t. 477, p. 342 ; 
 the Abstract, t. 479, p. 343 ; tendency to, 
 in Trinismus or Art, c. 39, t. 503, p. 375 ; 
 of Duism, t. 540, p. 386; of Duism and of 
 Trinism, t. 641, p. 450; Transition to Tri- 
 grade Scale, t. 642, p. 450. 
 
 Bl-LATERAL EQUATION, OF BODY, t. 462, p. 
 
 333. 
 
 Bi-lateral Symmetrt, of Body, the Analogue 
 of Algebra, t. 452, p. 320 ; Hemispheres ; 
 Side-Halves of Human Body, t. 322, p. 
 228; Sexes in Society, t. 323, p. 229; Bride- 
 groom and Bride, t. 324, do. ; of Object, 
 Human Body, etc., t. 481, p. 343 ; c. 7, t. 
 503, p. 359. 
 
 Biology, definition, derivation, and abuses 
 of, c. 2, t. 5, p. 4; in Scale with Monan- 
 thropoloory and Sociology, do. ; Subdivi- 
 sions of, into Macro-Physiology and Psy- 
 chology, c. 3, t. 5, p. 5; Typical Table 
 (Table No. 7), t. 40, p. 23 ; Notation of, t. 
 
 302, p. 218 ; corresponds with Vegetative 
 and Animal Physiological Systems, t. 453, p. 
 322; t. 967, p. 570; Eank of, t. 999, p. 
 582 ; a. 2, do. ; and Psychology, t. 1090, p. 
 626. 
 
 Birth, of Humanity, New, a. 51, t. 204, p. 
 172; New, see Regeneration ; and Deatn, 
 relation of, to Spirit- World, t. 404, p. 283 ; 
 Physiological, Analogue of the Grand So- 
 cial Birth, t. 434, p. 306 ; the Hour of, is 
 now in the World, do., do. ; Begetting, 
 Dentition, Puberty, c. 4, t. 448, p. 318. 
 
 Bi-trinacria, Limbs of the World, a. 9, c 
 32, t. 136, p. 8S ; t. 596, p. 421. 
 
 Blade, c. 2, t. 448, p. 317 ; t. 468, p. 337. 
 
 Blank Space, Analogue of Nothing, t. 551, 
 p. 392; contrasted with Thing, Planet, 
 Earth, = Nothing and Something, t. 647, 
 648, pp. 452, 453 ; as Interstices, t. 652, p. 
 453 ; Air, Breath, Air-cells of Lungs, do. ; 
 Zeros, in Number, do. ; true Numeral Ana- 
 logue of, t. 653, p. 454; contrasted with 
 Planet in different ways, Diagram No. 44, 
 do., p. 455. 
 
 Blood, represented by Heart, t. 95, p. 58 ; 
 Circulation of, see Circulation ; Plasmas, 
 Substance, c. 7, t. 143, p. 103. 
 
 Blood, Benjamin, 1. 1098, p. 627, t. 1107, p. 
 630. 
 
 Blossoms, Annuals, etc., Evolution and Ee- 
 Involution, t. 639, p. 449. 
 
 Blunders, the two Standard ones, of Philos- 
 ophy, a. 16, t. 267, p. 207. 
 
 Bo, Alwatoni, (Fr. Beau), t. 573, p. 406. 
 
 Body, Human, Analogue of Body Corporate 
 or Society, t. 42, p. 25 ; Corporate, Domain 
 of the Science of Sociology, do., do. ; dis- 
 tribution of, into Head, Heart, and Hand, 
 do., do. ; Human, echoes to Astronomy, t. 
 274, p. 200; see Totality of the Body; 
 Human, Analogues in, of Generalogical 
 Principles, t. 455, p. 325 ; purely Abstract, 
 Analogue of Analytical and Transcenden- 
 tal Generalizations, Typical Plans, Tvpe- 
 Forms, do. ; in respect to Form, t. 573, p. 
 406 ; Limbs and Members of, Convergent 
 Individuality, t. 760, p. 484; one's own 
 objective, t. 873, p. 529. 
 
 Bodies, t. 819, p. 512; Suns, Planets, 
 Worlds, t, 820, do. ; Earth and Sun, do. 
 
 Body and Bodies, coincidence of with Na- 
 ture, t. 764, p. 486. 
 
 Boehmen, Fourier, Davis, mentioned, c. 26, 
 t. 508, p. 368. 
 
 Bone-Distribution of the Human Hand, t. 
 
654 
 
 DIGESTED INDEX OP THE 
 
 Phy- 
 
 m« Pelvis ; Number of, 
 md Pelvis, t. I B; ofHead, 
 
 . the Frame-work of the 
 p. 608 ; Nam d ■.. do. 
 
 They will have been opened, t. 1128, 
 p. 
 
 t. 136, p. 88. 
 
 -\ : Structure and 
 
 ■luutie CIlMffliflntifm in, — Gray, t. 490, 
 
 i'. 
 
 Eowels, of Compassion, = internal Func- 
 
 i.ou; sentiments, feelings, emotions; a. 3, 
 
 t. 49, p. 86 ; or Interior of the Unit, t. 471, 
 
 Boxnre, Scientific, as an illustration, c. 6, t. 
 
 . p. LOS, 
 Boyle, Prof. Augustus French, his Intro- 
 ductory Paper, Introduction, pp. xxxiv- 
 xxxvi ; of Pantarchal University; drill by, 
 on Explosive Utterance of Sounds (Phonet- 
 ics) ; characterized as an Educationist ; 
 author's indebtedness to, mentally, c. 1, t. 
 484, p. 346. 
 Bhaiim. See Ilindoo Philosophy ; not to be 
 confounded with Brahma, c. 1, t. 89, p. 52. 
 PRAiiiiA, Hindoo, t. 89, p. 52; Emerson's 
 
 poem, p. 53. 
 Beahmixical Ego. Hatching of, t. 991, p. 578. 
 Braix, and Head, Analogue of Heaven, t. 
 4 '-, p. 235 ; Hemispheres of. Male and Fe- 
 male, cl, t. 435, p. 309 ; Gray Matter of, t. 
 1 178, p. 688 ; and hence, related to Psychol- 
 ogy, t. 1080, p. 623. 
 Eraxciiiness of Limbs, and Mass of Trunk, 
 equal Calculus, t. 468, p. 880; of the Tree ; 
 Linear, t. 607, p. 429 ; relates to Geometry, 
 do., t. 688, p. 441; vegetable, t. 888, p. 
 586. 
 Bp.EADTn. Dimension of, 1021, p. 593 ; Male 
 and Female, Diagram No. 76, t. 1023, p. 
 696 : t. 1088, p. 59S. 
 Brkath. = Spirit, c. 8, t. 9 : p. 8 ; and Air, 
 J, p. 59; Symbol of Spirit and Move- 
 ment, c 1-7, 1. 143, p. 108-108 ; Vocalized = 
 Vowel Sounds, t. 483, p. 345. 
 
 Bricklayer, the, his method, Introduction, 
 
 p. w\ ; t. 1068, p. 818. 
 Bride, the, of the Lord, a Glorified Human 
 
 Society, t. 871, p. <">7l. 
 Bbidmboom urn Bride, repeat Hemispheres 
 
 of Globe, uud Side-Halve^ of Individual 
 
 Human Body, t. 324, p. 888; the Social 
 Monad, do. 
 
 Brisbane, Albert, notice of, t. 1108, p. 630. 
 
 Broken Lines, the Analogue of Indetermi- 
 nate Form, t. 509, p. 305 ; Diagram No. 
 8, t. 861, p. 510. 
 
 Brow, t. 86, p. 5S ; see Head. 
 
 Brute Force, of the Intellect ; see Muscular 
 >ol. 
 
 Buchanan. Phrenologist, t. 888, 935, 937, 940, 
 pn. 557-880 ; the Discoverer of Psychome- 
 try, Psycho-Necrology, and Mononthropo- 
 logy, t. 944, p. 560; his method still empir- 
 ical, like that of Gall, t. 945, p. 561 ; his 
 Barcognomy, t. 860, p. 568. 
 
 Buckle, affirms that we as yet know nothing, 
 Introduction, p. xii ; a Muscular Thinker, 
 a. 32, t. 267, p. 211 ; cited on Facts and 
 Laws, t. 495, p. 354; makes Skepticism the 
 Element of Progress, a. 11, t. 993, 999, p. 
 587 ; on Induction and Deduction, c. 12, 
 13, t. 1012, p. 596, 597 ; what he undertook 
 to do, how he failed, c 14, do., p. 598 ; be- 
 came aware of his failure, c. 15, do. ; his 
 eloquent lament over disappointed hopes, 
 c. 16, do. ; forebodings of disappointment 
 for others, even after success, do. ; these 
 would have been modified by a knowledge 
 of the true method, c. 17, do., p. 801. 
 Bud, of Tree, repeats Point and Germ, t. 
 
 1084, p. 617. 
 Build (German Bau) of the Universe ; by 
 Kcflects and Types of what is in the Mind, t. 
 794, p. 498 ; Shape of Planet repeats that 
 of Entire Universe, t. 795, p. 499. 
 Builder, and Architect, illustrations from, 
 
 Introduction, p. xxxv. 
 Bu;:ke, (Luke J Geology and Mythology, In- 
 troduction, p. xxxiii ; his Mythonomy, Pri- 
 mary, Secondary, and Tertiary Myths, c. 7, 
 t. 808, p. 546. 
 Butchers, division of Body, t. 482, p. 344. 
 
 Calculus, the Transcendental, relates to the 
 
 one of Number, e.1, L888, p. 177; 
 
 a branch of Analysis, t. 880, do.; Differ- 
 
 .! and Integral, Clef of, t. 881, p. 806; 
 
 its splitting, do. ; of Variations, do. ; Dif- 
 
 ferential and Integral ; Analogue of Dialec- 
 tic of The Parts and The Whole, t. 389, p. 
 176 : t. 880, p. 27» , > ; Table 27, do; of Va- 
 riations, do., of Dialectic of Station and 
 Motion, do. ; Differential and Integral = 
 
BASIC OUTLINE OF UNIVEKSOLOGY. 
 
 6ou 
 
 Branchiness of Limbs, and Mass of Body, 
 t. 452, p. 320 ; of Variations with Supple- 
 ness of Body, do. See Diagram, No. 40, t. 
 610, p. 432. 
 Calculated Fobm. See Mathematical Form. 
 Calculation, Number by, t. 508, p. 362. 
 Calisthenics, related to the Mechanismus, a. 
 
 3, t. 42, p. 25. 
 Canon of Criticism, on our Thinking, in 
 comparison of Spheres, of Language, and 
 the Universe, c. 6, t. 144, 145, p. 100. How 
 ' ignored, t. 478, p. 342 ; on System of Truth, 
 c. 1, t. 494, p. 353 ; in Evolution of Num- 
 ber ; in Number and Form, c. 1, t. 494, p. 
 354; without such no real Discovery of 
 Universology, c. 2, do. ; in Domain of Form, 
 t. 506, p. 359 ; on all Distribution is the 
 Orderly Evolution of Cardinal Numeration, 
 t. 642, p. 450 ; Kant and Hegel without one, 
 t. 717, p. 470. 
 Capital, and Pedistal, t. 1025, p. 597. 
 Capitals, Italics, etc., use of justified, c. 2, t. 
 
 3, p. 2. 
 Cardinal, and Ordinal Numbers, relations 
 between illustrate Scientific or Exact Ana- 
 logy, t. 155-158, pp. 113-116; Cardinal 
 Numbers — hinge-like — the principal Do- 
 main of Number; One, Two, Three, 
 Heads of, t. 213, 214, pp. 152, 153 ; Con- 
 trasted with First, Second, Third, of the 
 Ordiuals, t. 214, do. ; Analogues of, t. 845, 
 846, p. 521. 
 Cardinal Number, — Series, Belations of, in 
 distribution of Number, c. 235, p. 182; 
 Perpendicular, t. 236, p. 183 ; Analogue of 
 Statism, t. 238, p. 184; Evolution of series 
 of, Canon of Criticism on all Distribution, 
 t. 478, p. 342 ; = existence, solidarity, Table 
 No. 42, t. 683, p. 461. 
 Cardinal Numbers, their Scientific supre- 
 macy over the Ordinals, t. 214, p. 154. 
 Cardinal Numeration, the Orderly Evolu- 
 tion of, the Canon of Criticism on all Dis- 
 tribution, t. 642, p. 450 ; Groups in, t. 658, 
 p. 457; Space-like, Statoid, t. 660, do.; 
 Analogue of Universe at rest, solidified in 
 Space, t. 662, do. ; of Creation, hinging on 
 Divinity, t. 668, p. 458 ; t. 670, do.; Dia- 
 gram do. 45, do., p. 459 ; t. 671, do. ; t. 
 676, p. 460. 
 
 Cardinal Points, the Four, t. 1089, p. 624. 
 
 Cardinality, and Ordinality, contrasted, t. 
 736, p. 475, c. 1-8, do. ; furnishes the Law of 
 Careers, do. ; related to Cardinal Points in 
 Space, The Basis of Speculative Science, c . 
 
 4-8, t. 736, p. 476; Unismal, c. 1, t. 895, p. 
 538. 
 Cardination, t. 856, p. 523 ; t. 865, p. 526. 
 Cardinism, and Ordinism, t. 740, p. 477 ; see 
 Cardinality and Ordinality ; how differ 
 from Duism and Unism, t. 749, p. 480 ; of 
 the world, t. 1089, p. 624. 
 Cardinismus, Special, t. 292, p. 214 ; Head, t. 
 671, p. 459 ; t. 741, p. 477 ; see Cardinality ; 
 Supremacy of, t. 741, p. 477 ; the Anthro- 
 poid such, t. 892, p. 536 ; of Number and 
 of Human Body, t. 894-896 ; pp. 538, 539 ; 
 Diagrams Nos. 62, 63, pp. 538, 539. 
 Cabdinology, t. 283, p. 208. 
 Careers, Notation of, t. 283, p. 208 ; Doc- 
 trine of, = Actionology, relates to Theolo- 
 gy, Table 18, t. 347, p. 245 ; Dynamism of, 
 Table 19, t. 352, p. 249 ; Mechanism, Meth- 
 od, Drift, Movement, t. 621, p. 437 ; Law 
 of, Ordinal Mathematics, t. 736, p. 475, 1-8, 
 do. 
 Carpenter, Dr., t. 62, p. 39 ; the, Nature, t. 
 
 1050, p. 611. 
 Caupentry. See Organization. 
 Caryatides, Diagram No. 76, 1. 1023, p. 596; 
 
 t. 1025, p. 597. 
 Catalogic, " formal," school or syllogistic 
 Logic, definition and derivation of, con- 
 trasted with Analogic, Table 1, 1. 15, p. 11 ; 
 c. 7, do. ; Analogue of "The Becoming, 1 ' 
 in Philosophy, t. 385, p. 273 ; Table 25, 
 t. 387, p. 274. 
 Catalogical Methods, Three, in Science, Form 
 Analogues of, t. 583, p. 413 ; t. 622, p. 438. 
 Catalogicismus, the, place of, in scale, t. 619, 
 
 p. 436. 
 Categories, Logical Origins of Thought, a. 
 23, c. 32, t. 136, p. 92 ; of Being, Elements, 
 Table 11, t. 145, p. 105 ; of Kant, only so 
 of the Understanding, not of Nature, 1. 167, 
 p. 121 ; of Universology, both do., p. 122 ; 
 Natural,Domain of Comte's Seven Sciences, 
 t. 451, p. 319 ; Analogies of with Parts of 
 the Human Body, t. 452, p. 319 ; of Nature, 
 7— Comte, t. 456, p. 327 ; of Kant— Univer- 
 sal Principles of Mind ; Cut of Body at 
 Median Line and Girdle, t. 457, p. 328. 
 Categorical Form. See Logical Form. 
 Catena. See Chain. 
 Catherine, of Eussia. c. 1, t. 803, p. 503. 
 Catholic, Baptist, Quaker and Atheist will 
 shake hands with each other, t. 1111, p. 
 632; some men such by organization, t. 
 1112, p. 632. 
 Catholicism contrasted with Protestantism, 
 
GjC 
 
 DIGESTED INDEX TO TUE 
 
 with Islaruism, t. 189, p. ft; lamia 
 8, u 136, p. 77 ; and Protestantism, Recon- 
 ciliation of 1 
 
 :«urch. 
 Cathuli iiy. See Ken Qrtacliofoy. 
 
 BOLM I iiiiMi. the Old, a. 51, t. 104, p. 
 
 178 . - i. (.. 178; the 
 
 , how it reoOQ nolici- 
 
 . the Broad High and 
 
 Deep Chureh, do.; ulJ, Somas, t>hould 
 adopt DniverBologial exposition, do., do., 
 ring Steui oi' Unity, in L'uris- 
 tendom, do., du., do. 
 
 Cai - - First, allied with Number One, 
 
 t. 117. p. SS : and End, contrasted, Table 1, 
 e. 1. . 1G3. 
 
 Causes, to Effects, Analogy of, Tendcntial, c. 
 84, t. 60S, p. 867; Unite Intellects so, of 
 Time and Space, c. 19, t. 503, p. 364 ; world 
 of, represented by the Foetus, t. 705, p. 
 466; Natural bduw, Logical a&oea, t. 956, 
 p. 565; Skall and Pelvis, t. 959, 960, p. 
 667 ; t. 961, p. 563. 
 
 Caveats, t. 864, p. 542. 
 
 Cell, wall of, Cell as Atom, t. 829, p. 515 ; 
 Primitive, Constitution of, same as of a 
 Man, do. do.; Diagram No. 55, t. 830, p. 516. 
 
 Cellars. Bee Foundation. 
 
 Celestial Heavens t. 801, p. 218. 
 
 Celestial Abode, The, of the Human Race, 
 t. 484, l . 
 
 Celestlvl City, t. 1028, p. 599 ; see New 
 Jerusalem. 
 
 Celestial Boras, of "The Word,'' c. 1, t. 
 42" ; P . S84; a 86, t. 503, p. 84 
 
 Centering Point, over Head ; see Zenith. 
 
 Central Undeveloped Unitt, of Old Ca- 
 thoi;.->m. t. 1128, p. 639. 
 
 Centralizing Tendency = Convergent In- 
 dividuality, t. 46, p. 29. 
 
 Centre of Unity, of the Circle of Be- 
 ing, Analogue of the Discovery of the 
 Unitary Law, t. lso, p. 129 : when reach- 
 ed end of Progress of that Kind, 1 181, 
 do.; Progress then reversed, t. 188, do.; 
 every Science has striven for, t. 
 do. ; Common Bond of all of them, do. ; 
 fixed, of Intellectual Conceptions 1. 186, p. 
 of Knowledge, c. 52, t. 886, p. 173 ; 
 m of. Governing or Reigning; 
 - with Top or Height, c. 6, t. 881, 
 p. 181; Etymology of, t. 4 U; of 
 
 Space, of (3rd p. 888; and circum- 
 
 ference, t. 822, p. 513 ; see Point. 
 
 tkihgal Fobck, Push, Divergency, t. 
 
 ( i.>ti:ii'ktal Force, Pull, Convergency, t. 
 688, p. i 
 
 mo-roam nalitt of Observer, on Earth- 
 Plane, t. 656, p. i 
 
 Csmtobt, the, to eome. Ineinienoj of the 
 New Life, L 4C4, p. I 
 
 Cei'iialization, the universal effort of 
 . a. 1, do. 
 
 Chain, Logieal, t. 678, p. A 
 
 ( halaza. type of Inspiration, t. 1001, p. E 
 t. 1061, p. 617. 
 
 Chalybavs, his account of Hegel, c. 1, t. 93, 
 p. 55 ; t. 167, p. 121 ; t. 168, p. 122 ; 1. 178, 
 p. I 
 
 Chaos, Negative, of Hindoo Philosophy, t. 88, 
 p. 51 ; Positive of the Greek.-, t. 80, p. 54; 
 and Organisms = Crude and Subdued 
 Nature, t. 611, p. 869; of Limitation, Bro- 
 ken and Confined Lines, t. 815, p. 510. 
 
 Chaotic, Number and Form, t. 509, p. 364; 
 t. 529, p. 382. 
 
 Change, Eventuation, Analogue of Time, t. 
 665, p. 458. 
 
 Change of Base, mentally, in Univereology, 
 difficulty of, t. 886, p. 51 5. 
 
 "Changes of >tate,'' and " Variations of 
 Form," — Swedenborg, c. 30, 33, t. 503, p. 
 37"; c. 34. do., p. 373. 
 
 Character, two Grand Bisos of; Simple 
 Goodness, and Wisdom, t. ; and 
 
 Function, Opposite, t. 719, p. 471 ; and 
 Sentiment. The True Religion for This Age 
 and the Future, t. 1117, p. 635. 
 
 Charsc, means of Government, t. 994, p. 579; 
 in do., Highest of the Grand Arts, do. ; 
 Mutual of the Sexes, Complexity in, a. 1, c. 
 1. t. 1119, p. 636 ; see Harmony. 
 
 Chemical Illustration, by Young, t. 175, p. 
 126. 
 
 Chemistry, Typical Science of Abstract-Con- 
 eretology, t. 272, p. 199 ; place of in Scale, 
 Table 15, (Fund. Ex.). t. •_: ; De- 
 
 terminate and Indeterminate Departments, 
 t. 888, p. 887 ; Analogue of Affinity, t. 391, 
 p. 277 ; Table 88, t. 393, p. 27 nee of 
 
 Substance, Compared with I 
 do.; Table 29, t. 394, p. 279; allied with 
 Substance, apart from Form, t. 453, p. 322 ; 
 Science of Substance, echoes to Absoluto- 
 ry, t. 468, p. 887 ; and Electricity, Posi- 
 tive and Negative Relations in, t. S02, 804, 
 pn. " 
 
 Chewing - Chopping of Logic, a. 23, c 32, t. 
 
BASIC OUTLINE OF UNIVEKSOLOGY. 
 
 657 
 
 136, p. 92; later than sucking, a. 24, do. 
 See Mastication and Eating. 
 
 Chick, from Egg, Analogues of, Linguistic, 
 etc., t. 554, p. 394 ; and Brood, t. 988, p. 576. 
 
 Chicken and Egg, which first, c. 31, t. 136, 
 p. 82 ; 32-111, do., p. 83 ; c. 35, t. 503, p. 
 374. 
 
 Chief, Military, a Pivot of Social Organi- 
 zation, t. 762, p. 485. 
 
 Child, how born ; Man erect, t. 884, p. 533. 
 
 Child, repeats Head, Ecetus, Egg, etc., t. 
 975, p. 572. 
 
 " Children, Little." See " Little Children." 
 
 Childhood. See Infantism. 
 
 Chinese Philosophy, Primitive do., of Line 
 or Limit, allied with Hegel, (Line or Li- 
 mit), c. 1, 2, t. 90, p. 54; c. 1, t. 120, p. 
 70 ; see Confucius. 
 
 Cholera and Smallpox teach Sociology, t. 
 981, p. 574. 
 
 Chords, t. 948, p. 562; t. 950, 951, p. 563; 
 of Arcs, t. 585, p. 414. 
 
 Christ; see Second Coming of ; his mission, 
 to lead in the Spiritual Dispensation of 
 Human Affairs, and the Spiritual Eegene- 
 ration of Mankind, a. 48, t. 204, p. 170 ; his 
 Doctrine Personal, Arbitrismal, do. ; he 
 declines to attempt to communicate the 
 Higher Truth to that Age, do. ; personifies 
 it as One to come after, do., p. 171 ; his 
 doctrine preparatory first, a. 49, do. ; his 
 strength of figurative speech defended, c. 2, 
 t. 414, p. 290 ; as Lord, and the Church, t. 
 803, p. 502 ; his words about the Temple, t. 
 957, p. 566 ; made no manifestation of Scien- 
 tific Knowledge, a. 6, t. 998, 999, p. 584. 
 
 Christians, better, who have been infidels, 
 c. 1, t. 84, p. 47. 
 
 Christianism, (antty), progressiveness of, 
 in doctrine of the Trinity, denying the Ab- 
 solutism of Unity in God himself; So- 
 cinianism or Unitarianism exceptional, t. 
 129, p. 73 ; Element of tenderness in, t. 
 131, p. 74. 
 
 Christianity, claims only to be provisional, 
 t. 75, p. 43, c. 1, on do. ; not so broad as 
 Hindooism, more vital or intense, t. 991; p. 
 578. 
 
 Chromatic Scale, t. 948, p. 562. 
 
 Chronology, the basis of History, Vander 
 Weyde, t. 336, p. 239. 
 
 Chung, Chinese for Middle-Ordinality, c. 
 4^8, t. 736, p. 476. 
 
 Church, the, preserves worship, t. 22, p. 
 15; the, must not assume to dictate to 
 
 God, t. 77, p. 44 ; should not again re- 
 ject the truth because it comes out of 
 Nazareth, t. 78, do. ; may not have fully 
 understood God's providences, do. ; t. 311, p. 
 224 ; t. 312, p. 225 expectations of the 
 Millennium in, t. 431, p. 300 ; Mediatorial, 
 the New Catholic, t. 432, p. 305; see 
 Mother Church ; The, see Lord ; Eemi- 
 noid, t. 803, p. 503 ; Priesthood and Me- 
 taphysicians — Positivists, a. 5, t. 998-999, 
 p. 583. 
 
 Circle, with its Centre, Circumference and 
 Kadii, illustrative of Induction and De- 
 duction, t. 180, p. 129 ; t. 188, p. 131 ; Dia- 
 gram No. 4, do., p. 132 ; Terminal Conver- 
 sion applies to, c. 1, 1. 187, do. ; Quadrature 
 of impossible; type of Unity, t. 517, p. 
 377 ; trom Expanded Point, t. 547, p. 390 ; 
 Arcs of, do. ; enclosing Space, t. 551, p. 392 ; 
 the, Analogy of in Logic, t. 594, p. 420 ; 
 proper Diagram to represent a Globe or 
 Disk ; why, t. 821, p. 512 ; Contracted to a 
 Centre = Primitive Atom, t. 822, p. 513 ; 
 t. 824, p. 514 ; Hieroglyph of the Universe, 
 World, Orb, t. 826, p. 514; Centre of 
 Standpoint of Observer, t. 827, do. ; Poeti- 
 cal Symbolism of, Spenser, a. 1, c. 1, 
 t. 903, p. 547; Surface = Speculation, t. 
 1004, p. 584. 
 
 Circlism. See Surfacism. 
 
 Circular Career, of Evolution and Eein- 
 volution of Forms, t. 639, p. 449. 
 
 Circular Surface, Second Power of Eotun- 
 dity, t. 915, p. 548. 
 
 Circulation of the blood, allied with the 
 Heart, and with Physiological Function, a. 
 2, t. 42, p. 25. 
 
 Circumference, and Centre, t. 822, p. 513 ; 
 see Point ; t. 823, do. 
 
 City. See Holy City; see New Jerusalem, 
 Babylon ; New Jerusalem, a single com- 
 plex edifice, c. 2, t. 453, p. 323. 
 
 Civilization, of Europe and Asia respectively 
 incompatible, Wrouski, c. 6, t. 448, p. 320 ; 
 neither competent to achieve more, do. 
 
 Claim. See Discovery. 
 
 Claims, of " Positivists" and " Perfectionists" 
 compared, a. 6, t. 998, 999, p. 584. 
 
 Clancy, Professor M. A., his rank of priority 
 among the members of the Working Uni- 
 versity, Introduction, p. vii ; his Introduc- 
 tory paper, do., pp. ix-xx ; Supplementary, 
 do., pp. xxxviii-xxxix ; on Buckle and Mill, 
 c. 1-9, t. 321, p. 228-234; cited upon Kim- 
 ball, c. 2, t. 736, p. 475. 
 
6j8 
 
 DIGESTED INDEX OF THE 
 
 Clai Detractive Idealist, Ufarmmj 
 
 oorda with Thought contrasted with 
 
 . 11, a. 40, t. 804, p. 166, 
 (lassls, in Classification— Gray, t. 400, p. 
 gy, t, 498, p. 851. 
 
 Clas.-u nwnox and Generalisation, Attend- 
 
 . is the lli- 
 
 determiniamaa of the Scientismos, do. ; of 
 the Sciences, Vender Weyde'e, t. 886, 886, 
 • ; of the Seienoati ; see Bpenoerian 
 Distribution ; Distribution; Whole System 
 of, Gray, t. 4'. , '>, pp. bov ; reproduced among 
 the Scieno b themselves herein, do. 
 
 Classiology, plan of in Scale, Tablo 15, 
 (Fund. Ex. i, t. 878, p. 204; Three Stories 
 ci' Elevation, t. 285, p. 809 ; t. 359, p. 856 ; 
 echoes to Elaborate Ooamical Conceptions ; 
 distributed, Table 89, t.3 ( .»4, p. 279; echoes 
 to Classes in Classification, t. 402, p. 351 ; a 
 branch of Coneretology, t. 627, p. 440 : dis- 
 triboted (Tellurology, Meteorology, Ora- 
 Dokgy), t. 634, p. 445; Diagram No. 
 4", do. 
 
 Clean-Cut Analysis. See Radical Ana- 
 lysis 
 
 Clear Form. See Analogical Form. 
 
 Cleavage, first, of the .Body into Halves, 
 e:e., t. 404, p. 334. 
 
 Clef. See Notation, and The Tables gener- 
 ally of the 4th Chapter; or Signature of the 
 New Exact Series of Ideas, Universologieal, 
 1; 2. t. 125, p. 71; 1 ; 0, Metaphysical, 
 vague, t. 165, p. 120; 1; 2, Scientoid, 
 exact; expounded, do. ; t. 232, p. 17o : t. 
 233, p. 181 ; t. 257, p. 192 ; t. 260, p. 193; 
 t. 268, 269, p. 195; t. 342, 343, p. 
 848. 
 
 Clefs, exhibited, in Crucial PcnEMA, ex- 
 plained, t. 239, 247, pp. 185-18S ; 1, 2, 3, as 
 Clefs, t. 271-278, pp. 19S-204 ; t. 281, p. 
 206; of Careers, t. 283, p. 208; of Stages 
 or Stories, t. 288, 289, p. 212; General of 
 the whole Scientific Domain, t. 289-320, 
 pp. 212-227 ; of the Indeterminate Do- 
 main, t. 332, 333, p. 237; of Grand De- 
 partments of Knowledge and of Concveto- 
 •v, t. 330, p. 241 ; of Echoeophio Sub- 
 jce'.ivity, t. 840, 341, p. 242 ; of Theology, 
 t. 344, do., t. 34S, p. 246 ; of Specul< 
 t. 31.-, p. 243; t. 854, 3. r .r>, pp. 849, 
 of Philosophy and Eehoeophy compared ; 
 
 Nihilism and Pantheism, t. 366, 308, pp. 
 861, 868; Hegelian, t. 373, p. 207 ; of Dia- 
 lectic and Sciento-Philosophy, t. 374, p. 
 
 868 ; Pneumatologieal, t. 428-480, pp. 298, 
 899; of Ontologies! Faith, t. 430, p. 809; 
 double Form of, t. 440, p. 312 ; of Natural 
 Philosophy, t.44l, do.; blending, t. 442, p. 
 313, of the Absolute, the Infinite, the 
 
 Ecstatic, t. 44S, p. 310; of Seiento-l'hiloso- 
 
 phy, t. 471-477, p. 33S-G42; of Logical, 
 
 Analogical, and l'untological Orders, t. 619, 
 p. 436. 
 
 Climacteric, Transition, in Human Affaire, 
 c. 4, t. 44S, p. 319. 
 
 Coccyx. See Pelvis. 
 
 Cock, and Hen, t. 988, p. 576 ; Figures of, 
 Egg-Form, Diagram No. 74, t. 990, p. 577 ; 
 his method in love, t. 1068, p, 610. 
 
 Co-existences, in Spaee, Table 10, t. 144, p. 
 104; contrasted with Suecessivity, t. 241, 
 p. 186 ; = Side-by-Side-ness, and Analo- 
 gic, t. 321, p. 228 ; Clancy, Mill, Buckle, 
 c. 1-9, t. 321, pp. 228-234. 
 
 Coherence and Iruoherenct of Society, t. 842, 
 p. 519. 
 
 Coincidence, = Kepetitive Analogy, c. 12, t. 
 503, p. 363 ; c. 24, do., p. 367. 
 
 Coition, Analogy of with, Throat and Neck, 
 Eating, Speaking, and Hearing, t. 448, 
 p. 317 ; of Science with Beligiophiloso- 
 phism, c. 2, t. 448, p. 317; Progeny of, c. ' 
 4, do., p. 318; Analogue of Movement or 
 Art, c. 5, t. 453, p. 
 
 Coldness = Repulsion, t. 391, p. 277. 
 
 Coleridge, Thesis, Synthesis, etc. ; Gram- 
 mar; Theology, c 1-3, t. 880, p. 871. 
 
 Colineation, and Delineation, Dialectic of, 
 t. biS, p. 274 ; Analogue of Geometry, 
 Table 26, p. 275. 
 
 Collection and Distribution, c. 2, t. 15, 
 p. 11. 
 
 Collective Mass. Society, t. 311, p. 224. 
 
 Collective Humanity, t. 433, p. 
 
 Collectivity; The Collective Interests of 
 Humanity; see Convergent Individuality; 
 t. 51, p. 32. 
 
 Colon, in Clef-notation, t. 203, p. 215. 
 
 Color, in Diagram! belongs to Art rather 
 than Science, t. l _'7">, p. 201 ; Phrenological 
 Organ of, t. 035, p. 558. 
 
 Coloring, compared with Drawing — Iiuskin, 
 t. 494, p. 
 
 Columns. Pillars, Caryatides, Diagram No. 
 76, t. LOSS, ] . 596; t. 1025, p. 597. 
 
 Commentary, and Annotation, what, Intro- 
 duction, pp. viii, ix. 
 
 Coming, Second of Christ ; see Second Com- 
 ing ; Final, sec do. 
 
BASIC OUTLINE OF TTNIVEKSOLOGY. 
 
 659 
 
 Commingling of Analogies in the Higher 
 Spheres, c. S3, t. 136, p. 84. 
 
 Common Consciousness, the Religious In- 
 stinctual Basis, t. 21, p. 15. 
 
 Common Sense Philosophy, a. 13, c. 32, t. 
 136, p. 90. 
 
 Common Unity of all Systems of Philosophy, 
 through Integralism, t. 464, p. 335. 
 
 Comparative Degree, of Adjective, Scien- 
 tism, t, 551, 554, pp. 392, 394. 
 
 Comparative Pathology, Exact Scientific 
 Analogy between the Individual and So- 
 ciety, t. 981-985, pp. 573-575 ; a. 1, t. 985, 
 p. 575. 
 
 Comparative Science, t. 476, p. 341 ; see 
 Comparology. 
 
 Comparison, essence of Thought, basis of 
 Reason as contrasted with Sensation, a. 37, 
 t. 204, p. 165 ; a. 38, do., p. 166 ; Etymo- 
 logy and importance of, t. 551, p. 393. 
 
 Comparology, introduced and defined, t. 
 403, p. 282 ; related to Line(s), do. ; = 
 Transcendentalism, do., p. 283 ; = Sciento- 
 Science-and -Philosophy, illustrated from 
 Music, (Do, Re, etc., of each Octave), c.l, t. 
 473, p. 339 ; t. 478, pp. 342. 343 ; world ex- 
 plained from the Idea, and the Idea from 
 the world, t. 1000, p. 582 ; of Morphology, 
 and in respect to Universology, t. 930, p. 
 556 ; of Pathology, t. 984, p. 575. 
 
 Compass, (Dividers, Calipers), Circle, t. 905, 
 p. 542 ; Free Masonry do. 
 
 Compatibility, of Temperaments, Powell, t. 
 391, p. 277. 
 
 Completeness, symbolized by Seven (7) ; 
 Why, e. 10, 11, % 503, p. 362. 
 
 Complex Unity (Eeligious) in the place of 
 simple and Direct Unity, Introduction 
 (Note), p. viii; of Unity and Individuality, 
 t. 304, p. 220. 
 
 Complex Truths, involve opposite Falsities, 
 a. 31, t. 267, p. 220. 
 
 Complexity, the Law of all Being, t. 412, p. 
 288 ; of Truth, inherent and normal, c. 9, t. 
 430, p. 303 ; Degrees of, in Form, t, 586, p. 
 416 ; General and Special, do. ; t. 5S7, do. ; 
 t. 588, p. 417 ; t. 599, p. 423 ; Increasing, 
 Scales of, in Universal Distribution ; re- 
 gulated by the Evolution of the Cardinal 
 Numeration from One to Two ; from Two 
 to Three, etc., t. 642, p. 450 ; Table No. 41, 
 do. ; Singulism and Pluralism ; One and 
 Two ; Nature and Science ; t. 764, p. 486 ; 
 of Positivity and Negativity, t. 802-805, pp. 
 500-504; 4-fold, t. 802; 8-fold, t. 805; of 
 
 the Combination of Principles illustrated in 
 the Case of Man and Woman, c. 1, t. 1119, 
 p. 636. 
 
 Composite Constitution of all Things ; Mat- 
 ter and Spirit, c. 1, t. 614, p. 434. 
 
 Composite Form ; Analogue of Art, t. 516, p. 
 376; t. 554, p. 394; the True Concrete, t. 
 573 ; p. 406 ; t. 575, do. ; Diagram No. 22, 
 p. 407. 
 
 Composite Integrality, of Society, from Con- 
 vergent and Divergent Individuality, t. 46, 
 p. 30 ; t. 47, do. 
 
 Composite Unity, of Individuality and Order, 
 t. 303, p. 219 ; in Variety of the Opinions 
 of Mankind, from Universology and In- 
 tegration, t. 1123, pp. 638, 639. 
 
 Composition and Decomposition; Dialectic 
 of, t. 388, p. 274 ; Analogue of Mathemati- 
 cal Analysis, Table 26, do., p. 275 ; distri- 
 buted, t. 389, p. 275; in Art, combines 
 Figure and Direction, t. 1086, p. 624 ; Tri- 
 angular Type of, t. 1088, p. 624; Tran- 
 sition from to Arto-Philosophy, t. 1090, p. 
 625. 
 
 Compositions, All Art Figures so, how, t. 
 514, p. 373. 
 
 Composity, of Mineral and Vegetable in Ani- 
 mal, etc., t. 1068, p. 618. 
 
 Compound Form. See Composite Form. 
 
 Compressibility, of Matter, t. 652, p. 453. 
 
 Compulsion, repeats Arbitrismology, Table 
 19, t. 352, p. 249. 
 
 Comte, Auguste, guards himself against the 
 Utopian supposition that he claims to have 
 established the Unity of Law, Introduction, 
 p. xxi; his Law of Three Degrees, do., p. 
 xxxiii ; furnishes the technical term Conti- 
 nuity, c. 3, t. 9, p...7_; founder of " Positiv- 
 ism," c. 2, 1. 12, p.9j of "Positive Philoso- 
 phy,'' and "Positive Religion;" the Bacon 
 of the 19th century; adopts his grand 
 scale of mind from the Metaphysicians, 
 and adapts it to Society, t. 35, p. 20 ; de- 
 spairs of Unity of Law, c. 8, 1. 15, p. 12_; 
 his labors defined, t. 36, p. 20 ; not radical, 
 a. 2, do., p. 21j charge against, of Material- 
 ism, a. 3, do. ; gives le Grand Etre = the 
 Universal True Human World as the object 
 of worship, in the place of God, a. 3, t. 36, p. 
 22 ; t. 55, p. 34; his Philosophy compared 
 with Universology, Table 7 (Typical Table), 
 t. 40, p. 23 ; a representative name, c. 1, t. 40, 
 p. 24; makes Psychology a branch of Bi- 
 ologv, c. 3, t. 40, p. 24 ; his fundamental dis- 
 tribution of Society into Intelligence, Affec- 
 
GGO 
 
 DIGESTED INDEX OF THE 
 
 Hon and Action, t. 42, p. 26 ; follows the Met- 
 aphysicians, t. 44, . -tribution 
 of Society PI r Naturaroid, 
 generalised, discnrsWe, t. 46, p. BJ ; also 
 Bynetatk sad PBeodo-Beoonstraetive, U66, 
 
 p. S4 ; Unity and the Doctrine of 
 
 Duties as again>t lndi\ idiuility and the 
 .t.4M. do.; 
 
 ■ive man of this doctrine of Cou- 
 nt Individuality, t. 51, p.^L; state- 
 of hit Philosophy, t. 55, p. .34; doc- 
 trhu- of Leadership, t. 56, p , 35; of Affec- 
 tional, c. 1, t. 58, p, 35 ; derives Egoism 
 an 1 Altruism from Kanfs Jfi and JW-J/<, 
 t. 112, p. 67; goes over from Metaphysics 
 to Natural Philosophy, t. 114, p. 63; at- 
 tempfl ■ Synthesis of Society without a 
 sufficient preliminary Analysis, do., and t. 
 121. p. 70 ; has, in part, discovered Second- 
 arv Laws, in part transferred Laws to a 
 new Sphere, do. ; his Basic Distribution, t. 
 10 >, p. 99 ; furnishes the rational grounds 
 for believing that all Principles are derived 
 from the Mathematics, t. 200, p, 187 j his 
 Hierarchy or Pyramid of the Sciences, t. 
 p. X38; according to Degree of Com- 
 plexity ; account of by Mill ; c. 1-5, t. BOO, 
 pp. 138-144 j Criticism of by Spencer, and 
 Answer by Mill, c. 5, do. ; his Distribution 
 of the Mathematics, Table 1, c. 1, t. 231, p. 
 c. 1-10, t. 231, pp. 178-183; con- 
 "demns Metaphysics, a. 3, t. 207, p. 197 ; 
 Three Counter statements, a. 4, do. ; and 
 the Muscular School of Thinkers, a. 22, t. 
 . 211 ; his chief fault that he attempts 
 B Synthesis prior to achieving a complete 
 Analysis, a. 27, do., p. r 5Ul; his Distri- 
 bution, Fetishism etc. Subdivisional, t, 
 p. 2£L; Disciples of, effort of, to 
 complete his Works, t. 445, p._315; his 
 Objective and Subjective Methods, and 
 is, t. 446, do. ; his two "Methods," 
 t. 440, do.; his "Three Philosophies," 
 818 ; his Seven Grand Sciences, 
 f //'-,■,/,■/,>/ of the Sciences), t. 451, p. 319 I 
 his "Methods" and Elaborations, t. 466, 
 ■Second and Third Philosophies 
 of indeterminate, c. 8, t. 503, p. .SfiL; 
 furnishes the Backbone of Philosophy, do., 
 do., do. ; bony Distribution, do., do., do. ; 
 on Numbers Seven and Thirteen, c. 7, 
 : Morals (la Morale), or An- 
 thropology, (Monanthropoloey) ; seven 
 Fundamental Sciences, t. 098, 999; a. 1, 
 do., pp. 581, 532; and Lewes, their Verdict 
 
 •gains! Metaphysics not final, t. 1096, p. 
 »'.•_'''.; has made its iuiprc»ion, t. li.»J7, do. ; 
 
 Qeneralogy, 
 
 Comtkan, Universal Principles, t. 455, n ._327j 
 Beoondary, t. 456, p. o27_; Tertiary, do., p. 
 328^ 
 
 Conation, branch of Mind, in Philosophy, t. 
 25, p. 16 ; Table 3, t. 87, p. 17 ; relations of 
 reversed, t. 28, p. 17 ; Action, Spirit — by 
 Analogy; (Will), the Analogue of Move- 
 ment, t. 142, p 102 ; Table 10, t. 144, p. 
 104; t. 168, p 118. 
 
 CONCATENATED FoRif, True Logical, t. 577, 
 
 578, p. 409; Diagram No. 23 (^Concentric 
 Circles), t. 578, do. 
 
 Concentric Circles. Three, are the Type of 
 Logic, t. 578, p. 409 ; Diagram No. 23, do. 
 
 Concentric Levels. (Plauoids), girdling the 
 Earth, Pound Form, t, 688, p. 400; Dia- 
 gram No. 18, t. 567, p. 402. 
 
 Concentric Planoids. Oniou-like, t. 637, p. 
 447 : see Concentric Levels. 
 
 Conception. Cosmologies!, see Cosmological 
 Conception; Physiological, Analogy of, 
 t. 434, p. 306 ; in the Mind, every, answer- 
 ed to by Real Object in AVorld, t. 794, p. 
 498 ; see Type, Analogue, Reflect, Echo. 
 
 Conceptions, leading Ideal, of Number from 
 Limit, t. 60S, p. 356 ; of Form, generated 
 from Number, do., and t. 602, 506, do. 
 
 Conciliation, of Contraries, Heraelitns, a. 19, 
 t. 804, p. 153 ; of the One and the Many, 
 attempted by the Eleatics, a. 28, 29, do., p. 
 159; Ultimate, of Contraries, 1 1111, ] 
 
 Conclusion, in, reversion to the Logical and 
 the Natural Orders, t. 1110, p. 631 ; ulte- 
 rior personal labors ; the Temple of Truth, 
 1. 1124, p. 639. 
 
 Conclusions. See Sequences. 
 
 Concrete. The. branch of Spencerian Distri- 
 bution of the B I U f of, t. 847, 24*, and 
 Table 14, t. 247, p. 1S8 ; and The Abstract, 
 t. 248, p. 189; Clef 3, Typical Science 
 Astronomy, t. 274, p. 200 ; poorly adapted 
 for Symbolic Diagrammatic representation, 
 t. 275, p. 201 ; t. ■_':••.. p. 808 ; used for Special 
 by Comte. criticised by Spencer, t. 337, 
 p. 240; of Spencer; a Composity, of what, 
 t. 487, p. 648 ; within the, no Discrimina- 
 tions Purr ; Mere Preuondance, t. 527, 
 p. 681 ; symbolized by Figures in Taper- 
 ing Lines, t. 676, p. 4 5, pp . 406, 
 408; Diagram No. 88, p. 4>>7 ; related to 
 Shade, Darkness, Night, t. -75, p. 408; 
 other Analogues of, Mental, Lingual, etc., 
 
BASIC OUTLINE OF UNIVEKSOLOGY. 
 
 661 
 
 c. 3, do. ; Table 45, t. 814, p. 509 ; and 
 The Abstract, to be kept distinct in Philo- 
 sophy, a. 16, t. 267, p. 207 ; Incompatibil- 
 ity of, a. 18, t. 267, p. 208; not true in it 
 what is so in the Abstract, ,s of apples, 
 pumpkins, etc., a. 31, do., p. 219, (2 = 2); 
 admirable use of by Spencer, a. 32, do., p. 
 220; related to One + Three and Two 
 respectively, t. 478, p. 342 ; Notation of, 
 do. ; Bi-furcation of, t. 479, p. 343 ; of Ab- 
 stract and Concrete, t. 636, p. 446 ; t. 1027, 
 p. 598 ; see Abstract. 
 
 Concrete Form, t. 507, p. 361 ; do. Number, 
 t. 508, p. 3 i i2 ; see Concrete. 
 
 Concrete Universe ; see Eeal Universe. 
 
 Concretismus, of Existence, the = Natural 
 Science, 1. 121, p. 70 ; and Abstractismus, 
 t. 398, p. 281. 
 
 Concretology ; see The Concrete ; Geome- 
 try the Statology of, c. 8, t. 231, p. 183 ; 
 Type of, Astronomy, t. 274, p. 200 ; Clet of, 
 do. ; poorly adapted to Diagrammatic illus- 
 tration, t. 275, p. 201; t. 276, p. 202; 
 Table No. 15, (Fund. Ex.), t. 278, p. 204 ; 
 = Corporology, do. ; Distributed, Table 
 22, t. 358, p. 256 ; Table 29, t. 394, p. 279 ; 
 Diagram No. 22, t. 575, p. 407 ; t. 588, p. 
 417 ; t. 627, p. 440. 
 
 Condillac, a Constructive Idealist, Masson, 
 a. 5, t. 366, p. 265. 
 
 Condition, of All Existence, Contradiction, 
 a. 11, 12, t. 267, p. 203; a. 14, do., p. 
 206. 
 
 Conditioned, The, Clefs of, t. 240, p. 186; 
 defined, do. ; the Domain of Natural Phil- 
 osophy, t. 337, p. 240. 
 
 Conditions (quasi) of the Unconditioned ; 
 Numerical Series, relations of, t. 239, p. 185. 
 
 Cone, from Base to Apex, Norm of ascending 
 Banks, t. 924, p. 553 ; and Globe, do. 
 
 Configuration, of World and Human Body, a 
 Mirror of all Truths and Principles, t. 496, 
 497, p. 355. 
 
 Conformity of Shape between Ideal Universe 
 and Actual World (Planet), t. 792, p. 498. 
 
 Confucius, Extract from on Ordinality and 
 Cardinality, c. 5-6, t. 736, p. 476 ; states 
 two Opposite Varieties of Generalization, c. 
 1-2, t. 1008, p. 588 ; c. 18, t. 1012, p. 601. 
 
 Confusion, of Scientific Terms, c. 1, t. 5, p. 4 ; 
 and Diiferentiation of Nature, t. 764, p. 
 486 ; Science discriminates among it, do. 
 
 Congeries, of Principles, t. 207, p. 148. 
 
 Congress, Sexual, between Science and Re- 
 ligio-Philosophy, c 2, t. 448, p. 318. 
 
 M Congruittes of Material Forms to the 
 Laws of the Soul," Swinton, t. 797, p. 499 ; 
 see Repetitive Belation. 
 
 Conjugal Form; Marriage of Man and 
 World, t. 987-1000, pp. 576-582; Dia- 
 gram No. 74 (Egg-Figures), t. 990, p. 
 577. 
 
 Conjugiality (or Conjugality), Swedenborg's 
 Doctrine of, (Exclusive Spiritual Mate- 
 hood), Origin of, t. 322, p. 229 ; Consider- 
 ation of, t. 325-328, pp. 230-235 ; Belation 
 of to Analogic and Equation, t. 325, p. 230. 
 Is it indissoluble ? do. ; breadth of Edifice 
 repeats, t. 1026, p. 598. 
 
 Connectivity, the main attribute of this 
 Work, Introduction, p. xxxix. 
 
 Conscience, t. 311, p. 224. 
 
 Consciousness; see Feelings, Self-Con- 
 sciousness ; Common ; see Common Con- 
 sciousness ; Individual, Evolution of, 
 Type oi Total Order of Creation, t. 580, p. 
 411. 
 
 Consecration, Utter to All Truth, lead where 
 it may, the New Gospel, 1. 1117, p. 635 ; to 
 all Good, do. 
 
 Consensus Antmorum, t. 765, p. 487. 
 
 Conservation, Principles of; of Skepticism ; 
 Dominant and Subdominant, a. 11, t. 
 998, 999, p. 587 ; see Convergent Indivi- 
 duality. 
 
 "Consistency," Poe, Introduction, p. xxxii; 
 of Real Being, Composity of Abstract and 
 Concrete Conceptions, t. 650, p. 453 ; Ana- 
 logue of the All of Number, t. 651, do. ; 
 of Universe, Station and Motion in Space 
 and Time, t. 666, p. 458 ; distributed, t. 
 667, do. ; as States of Matter, t. 675, p. 
 460 ; t. 676, do. 
 
 Consociations, of Individuals in Society, t. 
 311, 312, p. 224. 
 
 Consonant, is it a Sound or a Limit merely 
 on Sounds, t. 641, p. 450. 
 
 Consonants, and Vowels, Analysis of re- 
 ferred to, t. 483-485, pp. 344-347 ; c 1, t. 
 484, p. 346 ; Etymology of Word, t. 483, p. 
 345 ; absolutely analyzed = Zero or Si- 
 lence, do. ; a mere Limit on Sounding 
 Breath, do. 
 
 Consonant Sounds, Analogues of Limiting 
 Lines, t. 549, p. 391. 
 
 Constants, in Mathematics, t. 680, p. 461. 
 
 Constituency, Joint, of Individuals and Mas- 
 ses, etc., t. 312, p. 224. 
 
 Constitution, of Society, Comte t. 35, p. 20 ; 
 according to Comte, of Intelligence, Sen- 
 
Gu2 
 
 DIGESTED INDEX OF THE 
 
 timent and Action, t. IS, p. 86 ; after tlio 
 iphjaidens, t. 44, | 
 Oomufoonov, Geometrical; Limbs j Bum 
 and Bfeandarda, t. 402, p. SSI. 
 
 CONSTRICTIVE IDEALISM, U. 8, t. ".'«4, p. 2.">2 ; 
 
 echoes to Meteorology, Table 88, t. 868, p. 
 . t. 880, p. 858 ; defined, Haason, c. 4, 
 t. 366, p. B8S; Table If, t. 694, p. 
 
 it and Body of Ideas, t. 413, 
 1*. 889. 
 Constrictive Method, in Science, True De- 
 duction. Form Analogue of, t. 5S3, p. 413 ; 
 t. 616, p. 435; Diagram No. 41, do.; t. 
 
 Contact of Extremes, Fourier, c. 1, t. 527, 
 p. 
 
 Contexts, Table of, p. xli ; see Table of Con- 
 tent-. 
 
 Continents, of Being, two, Abstract and 
 108 and Time ; Skull and 
 Pelvis, Vertebral Column, t. 455, p. 326. 
 
 Continuity, of the Universe, Motic aspect or 
 condition, in Time, c. 3, t. 9, p. 7 ; = Move- 
 ment, t. 26, p 17 ; t. 437, p. 310; of the Uni- 
 verse, relation of to Time, t. 664, p. 4 53 ; t. 
 676, p. 460. 
 
 Contradiction, at the Basis of all Being, a. 
 11-15, t. 267, pp. 202-207 ; a. 21, 22, do. ; 
 p. 210 ; reconciliation of with Logical Law 
 of (against) Contradiction, a. 12, do., p. 
 203; see "Fasciculus of Contradictions ; 
 as to Form-Analogues, reconciled, t. 546, 
 p. 339 ; apparent, of Unism and Dniam, 
 reconciled, t. 764, p. 486 ; the Most Tremen- 
 dous, reconciled in Science, t. 1120, p. 
 6- 
 
 Contradictions, a. 13, t. 267, p. 205 ; Norm 
 of Being, a. 14, do., p. 806. 
 
 Contradictory Propositions, Law of, Mill, 
 a. 7, t. 2ii7, p. 201. 
 
 Contraries, Conciliation of, Heraclitus, a. 
 19, t. 804, p. 153; Couples of, not furnished, 
 in existing languages with the necessary 
 Third Term, c. 3, t. 226, p. 164; Ultimate 
 Conciliation of, t. 1111, p. 632 ; approved, 
 t. 1120, p. 887. 
 
 Contrast, Harmony from, hierher than from 
 Affinity or Likeness, t. 1113, p. 633; Or- 
 ganta, Ground of Reconciliativc Unitv, c. 2, 
 t. 1119, p. fl 
 mam Individuality = Mutuality or 
 •'ivity, c. 2, t. 40, p. 24 ; = Unity of 
 Society, do. ; Symbolized by the Trunk 
 of the Body, t. 47, p. 80 ; = Sociability, do. ; 
 Diagram No. 2, (Typical Tableau), t. 41, p. 
 
 24 ; as Basis of Social Order, representative 
 
 Man, Comte, t. 51, p. 32 ; defined, 
 
 do. ; Principle of Order or Conservatism, 
 
 do.; as claimed by Comte, t. 53, p. 33; 
 how it is so, do. ; the centralizing ten- 
 dency in collective human utfairs, c. 5, t. 
 226, p. 16.") ; Notation of, t. 304, p. 220 ; t. 
 760, p. 484; L761, 762, p. 4S5. 
 
 Conversation, Analogy of with Coition, t. 
 44s, p. 317. 
 
 Conversion ; Terminal into Opposites ; see 
 Terminal Conversion into Opposites; Re- 
 generation, New Birth; t. 882, p. 
 t. 884, p. 533. 
 
 Convertible Identity, denned, formula, t. 
 89 ; p. 53 ; of Point and Line, a. 8, c. 32, t. 
 136, p. 86 ; as held by Heraclitus, a. 31, t. 
 204, p. 161 ; of Space and Time, c. 29, t. 
 503, p. 370 ; t. 522, p. 379 ; t. 560, p. 398 ; 
 t. 765, p. 487 ; of the Infinitely Great and 
 the Infinitely Small, t. 1072, p. - 
 
 Co-operative Harmony. See Harmony. 
 
 Coordination, Yonng, t. 197, p. 136; Inte- 
 gration, Spencer, do. ; illustrated, t. 893, p. 
 536 ; t. 942, 943, p. 560. 
 
 Copernicus, Nature of his Discovery ; In- 
 troduction, p. xiii. 
 
 Copulation, Sexoid, between departments of 
 Sub-Naturismus ; between Naturismus and 
 Scientismus, t. 136, p. 75; of Numbers, t. 
 706, p. 467 ; of the Male and Female Prin- 
 ciples in the production of Being, t. 712-738, 
 pp. 468-177. 
 
 "Corner, Head of," t. 476, p. 341. 
 
 Corporate Organization ; see Organization. 
 
 Corporate Unity ; see Material Unity. 
 
 Corporate Variety ; see Material Variety. 
 
 Corporismus, of Nature ; Objects, Things, t. 
 508, p. 362. 
 
 Corporolooy, Table No. 15, (Fund. Ex.), t. 
 878, p. 204. 
 
 Correlation = Tendential Analogy, c. 12, 
 t. 503, p. 363; c. 24. do., p. 
 
 Correlation and Conservation of Forces, 
 \Vork of Prof. (Jove and others, tends 
 towards Spiritual Constitution of Matter, t. 
 68. p. 39. 
 
 Correspondence, between Matter and Mind, 
 the Basis of Universology, Introduction, p. 
 xii ; do., p. xxx. 
 
 Of Departments of the Universe with 
 Man and World, t. 4, p. 2 ; Diagram No. 
 1, p. 3. etc. Aa all the Diagrams, Tables, 
 and much of the body of the work are 
 nothing but illustrations of Correspondences 
 
BASIC OUTLINE OF TJNTIYEESOLOGY. 
 
 603 
 
 or Analogy, only a few leading references 
 •will be inserted in the Index under this 
 head : — Of Doctrinal Creed to Science, 1. 17, 
 p. 12 ; of Matter and World, of Mind and 
 Man, t. 26, p. 16 ; of Existence and Space, 
 and of Movement and Time, do., p. 17 ; of 
 Philosophy and Matter, and of Science and 
 Mind, t. 30, p. 18 ; Two Kinds, Tenden- 
 tial and Repetitive, t. 31, p. 19 ; illus- 
 tration of, t. 32. do. ; explained, t. 33, do. ; 
 Swedenborg, the Scientific Discovery of 
 is Universology, t. 59, p. 36 ; of the Heav- 
 ens and Man, t. S2, p. 45 ; nature of, 1. 100, 
 p. 59 ; of Knife and Teeth with Intellect, 
 c. 2, t. 136, p. 76 ; of Female Principle 
 with Snbstauce, of Male Principle with 
 Form, e. 3, do., p. 76; c. 5, do., p. 77; c. 
 19, do., p. 80; of Protoreligionism with 
 Sucking, c. 20, do., do. ; of Deutero- 
 religiouism, with teething, c. 21, do., do. ; 
 of Child and Female, c. 22, do., p. 81. 
 
 Grammatical, c. 3-6, t. 144, 145, pp. 
 104-106 ; denned by Swedenborg, t. 152, p. 
 110 ; and illustrated, a. 1-16, pp. 111-122 ; 
 of the Internal or Spiritual Man with the 
 External and Material Man ; of the Spirit 
 World with the Natural World, do., a. 
 1-5 ; of the Whole of Heaven with the In- 
 dividual Parts of Man, do., a. 6-14 ; of the 
 Animals of the earth to human Affections, 
 do., a. 15 ; of Vegetables to Perception and 
 Knowledge, do., a. 16 ; should be sought 
 in Elements, c. 1, t. 153, p. 112 ; of two 
 Sides of the Body with the Two Sexes, 
 t. 322-328, pp. 228-234; of (Cata) logic 
 with Succession in Time ; of Analogic with 
 Station or Eest in Space, c. 7, t. 321, p. 
 233 ; of the Material and the Spiritual 
 Worlds, t. 361, p. 258 ; of Birth of Ideas 
 into the Mind with Birth of Souls into the 
 Spirit- World, t. 413, p. 289 ; t. 418, p. 292 ; 
 t. 421, p. 294; Swedenborerian, c. 10-38, t. 
 503, pp. 362-375; of Eoundness and 
 Straightness, t. 516, p. 376 ; of Length- 
 wiseness, t. 558, p. 396. 
 
 Co-sequences = Succession, and (Cata) Lo- 
 gic, t. 321, p. 227 ; Clancy, Mill, Buckle, 
 c. 1-9, t. 321, pp. 228-234. 
 
 Cosmical Art, t. 1001, p. 583. 
 
 Cosmical (or Cosmological) Conception, de- 
 fined, a. 12, c. 32, t. 136, p. 89; a Branch 
 of Speculology, t. 354, p. 249 ; repeats Cos- 
 mology in Science, Table 20, t. 355, p. 250 ; 
 Masson, a. 1-3, t. 354, pp. 250-252 ; Table 
 21, t. 358, p. 255 ; of Swedenborg, t. 361, p. 
 
 258 ; Account and Distribution of by Mas- 
 son, from Hamilton, t. 366, p. 261 ; c. 1-7, 
 do., pp. 261-265; redistributed in fall, 
 Table 29, t. 394, p. 279 ; t. 435, p. 308 ; In- 
 stinctual, Dialectical, Elaborate or Ornate, 
 Diagram No. 22, t. 575, p. 407. 
 
 Cosmical Department, of Form, t. 612, p. 433. 
 
 Cosmical Evolution, Three Grand Stages of, 
 t. 421-428, pp. 294-299; Third Grand 
 Stage ; Final Descent of the New Jerusa- 
 lem, t. 426, p. 297 ; t. 433, p. 306. 
 
 Cosmical Form. See Form. 
 
 Cosmical Ideas, Basis, t. 962, 963, p. 568; 
 Form, t. 964, p. 569. 
 
 Cosmical Type of Form, Egg-like, t. 987, 
 988, p. 576. 
 
 Cosmogony, t. 132, p. 74. 
 
 Cosmological Conception. See Cosmical 
 Co c^p'ion. 
 
 Cosmology, not same as " Fundamental Ela- 
 boi-ation" of Comte, t. 37, p. 22; referred 
 to, t. 298, p. 217 ; (earthy), echoes to 
 Tellurology, Table 17, t. 339, p. 241 ; re- 
 peats Cosmological Conception, Table 20, t. 
 355, p. 250; Table 29, t. 394, p. 279; 
 echoes to Pantheism, t. 469, p. 338, Table 
 34, do. ; = Philosophy, Science, Art, t. 
 997, 998, p. 581 ; reviewed, t. 1001, p. 583. 
 
 Cosmos, Subjective and Objective, Table 20, 
 t. 355, p. 250 ; or World of Nature, Ag- 
 gregate of Things, t. 541, p. 387 ; defined, 
 its relations to Form, t. 573, p. 406; 
 Nature, universal, t. 992, 993, p. 579 ; re- 
 peats Philosophy, t. 995, p. 580. 
 
 Cosmothetic Idealists, Hamilton ; Spirit- 
 World, t. 404, p. 283. 
 
 Count, Number by, t. 508, p. 362. 
 
 Countenance ; see Head ; definition and de- 
 rivation of, a. 1, t. 42, p. 25. 
 
 Counter- adaptations, Man and Woman, t. 
 32, p. 19. 
 
 Counterpart, every Object is so, of some 
 Mental Conception, t. 794, p. 498; see 
 Type, Analogue, Eefleet, Echo. 
 
 Course Dot. See Dot ; Analogue of Matter, 
 t. 837, p. 518. 
 
 Cousin, attempts the reconciliation of the 
 Metaphysicians, t. 114, p. 68 ; on Natural 
 and Logical Order, a. 3-7, c. 32, t. 136, pp. 
 84-86; referred to, a. 15, t. do., p. 90: a. 
 9, t. 267, p. 202 ; a. 18, do., p. 208. 
 
 Coxal Pones, c. 7, t. 503. p. 360. 
 
 Cranioscopy, Buchanan, t. 944, p. 560. 
 
 Crassitudes, Subsidence of, c 4, t. 575, 
 p. 409. 
 
601 
 
 DIGESTED INDEX TO THE 
 
 CbEAHOV, V. . e. 2, t. 
 
 lata do. ; p. 76; bj In 
 — ii \ . t . 
 
 and Hegel, 
 
 i, p. 41" ; whence horn, 
 
 tin True, do. ; tin- Theolo- 
 
 proved and denied, 
 
 or not? t. 1<>46, p. 
 
 : D. o # Church, echoea to Bcienoe, t. 17, p. 
 
 12; eorreaponda with, while not Knowl- 
 
 . L21, p. 14; in its Scientific aspect 
 
 it Cheology, t. 22, p, 16; all (Creeds) to 
 
 eoonciled, t. 78, j-. 42; Onivariant, of 
 
 tin' New Catholic Chnroh, c I, t. :;.".3. p. 
 
 utiflc Exposition not the place 
 
 tor, t. ti7. p. 892; except in a minor sense, 
 
 bat Wo have Oars; it characterized, 
 
 : of the New Catholicity : see 
 
 Ontological Faith; and Theology, differ- 
 
 eneea of Organic, t. 1112, p. 832; source of 
 
 Mini 1 Love, t. 1118, p. 
 
 Credo, (I believe), replaced by "I know,'' t. 
 
 . p, 809. 
 
 BUT, in Human Affairs, c. 4, t. 448, 
 
 ,..819. 
 
 < im.-is 1 ERioD8, Successive, identifiable with 
 
 each other, = Decisive and Climacteric 
 
 Transitions, c, i. r. 448, p. 819. 
 
 Cxotrioh of Truth, what in Logic ? Mill, a. 
 
 6, t. 267, p. 200. 
 Cbitioism, nol sooghtto be evaded; Intro- 
 duction, j>. xxxvi ; Laws of, taoght by 
 Universology, c. 9, t. 3, p. 4; of all Doc- 
 trioea now completed, t. 482, p. 804, 
 
 entitle Symbolism of, t. 666, p. 4n0; 
 Diagram No. 18, t. 567, p.402; t. 568, p. 
 402; Exactitude, t. 569, p. 408; Diagram 
 No. 19, do. ; The Basic, t. 696, p. 421 ; 
 Diagram N . 28, do., p. 422 ; St. Andrewe', 
 t. 598, p. 4-J-"; Pantologk and Mathema- 
 tics, 
 I BTSTAL, Salt. •• Sea of Glass," t. 04, p. 57 ; 
 
 t. '."••. p. 
 Ci-bature = Number Eight (8), rules in 
 
 59; e. 10, do., p. 
 
 Ifathematica] Powera; Form of 
 the New Jerusalem, c. 2, t. 88 ; 
 
 retVrrcd to, do., t 621, p. 878; Ideal and 
 
 ; Square, etc., p. 
 mplexhy, t. 586, p. 416; t. 
 p. 417 ; t. 598, p. 420; t. 801, p. 426; 
 
 Diagram No. 88, do.; (-Figure) in Egg, t. 
 
 77".. 77-. pp. 492, ' «, 4fi, 
 
 0, do.; Type of Elaborated Bcienoe, 
 do.; Generation of from Globe, t. 77: 
 p. 484 : t. 791, p. 498; t. . ••..«. . 
 
 a First Head of Elaborate Form, Daia- 
 mal, t. 914, p. 647; Third Powi 
 
 Seientism, t. 915, p. 648 ; Diagrams 
 549, 551 ; t. 916, | , 
 Diagrams Nos, '".7. »;-. pp. 648, 51V; ; 
 
 p. 662; the, Type of Structure, Edifice, 
 Temple, t. 1016, p. 591 : the Crand Kla- 
 
 BORATE SciKNTIKIC KmIU.KM ; ///- An/n't, ,t- 
 
 und Plan, t. 1016-1080, pp. ;'92-600; 
 Length, Breadth, Thickth, t. 1017, p. 
 
 Supreme Modelie T\pe-Form, t. 10-3, p. 
 Diagram No. 76, do., p. 596; Catnap 
 of, t. 1027-1080, pp. f>9s- 
 No. 77. p. 600; t. 1081-1084, pp. 601 
 trisected, seen in print; 8 redueed to 5 ; t. 
 1086, '•■"4. 
 
 CuBS-iax; see Solidism. 
 
 CuBxa, Eight Incipient; see Cube, t. 779, 
 7-:'.. p. 494. 
 
 Ctranro, in Number and Form, t. 912, 913, p. 
 547. 
 
 Cubules ; see Cube; One (of the Eight) ob- 
 scured, t. 1030, p. 600; One saved, seven 
 rejected ; Seven saved, one rejected, t. 
 1081, p. 601. 
 
 Cvckoo, the, a Poem, Wadsworth ; Intro- 
 duction, p. XXX. 
 
 dnomro (Dr.), bis interpretation of Pro- 
 pheey, t. 431. p. 800. 
 
 <"t r.m.iNo. Bffasson, of Phenomena, Proto- 
 plasma. a. 22. e. :;•_'. t. 186, p. 92. 
 
 CUBS, of the Individual, while Society i* dis- 
 eased, impossible, t. 981, p. 573; of In- 
 dividual Disease, and Social Disease; Ex- 
 act Analogy between, t. 984, p. 575; t. 
 985, do. ; Plants ami Minerals as Keme- 
 dies, do. ; a. 1, do. 
 
 CusgZHT, t. 86, p. 49; of Time, t. 558, pp. 
 97 ; <>r Kventuation in Time, t. 560, 
 do.; t. 681, 457. 
 
 CUBVATUBB, and StraiLditnc^s, combine in 
 Art Forms, t. 514, p. 374; t. 515, 516, p. 
 876; t. 620, p. "> ; see Botdhduk; and 
 Stndghtneea, Diagram No. 61, t. 888, p. 
 ;: not actual in Nature, I |o. i 
 
 Single, Doable, and Compound, (The 
 Bone's book), t. 927-929, | 566, 
 
 Pia_ r ram No. 70, p. 5." 
 Cdbvx, Circoloid or Simple, t. 647, p. 890; 
 
 lni>m of, do.; Junction of with Straight- 
 Serpentine, t. 548, do.; of Circular Order, 
 
BASIC OUTLINE OF UNIVEKSOLOGY. 
 
 G65 
 
 t. 878, p. 531 ; as Arc-Mathematics, t. 
 
 1003, p. 584. 
 Curvasion; see Limitation. 
 Cuspids, t. 462, p. 334; c. 7, t. 503, p. 360. 
 Cut, deep of, Anatomist, implies Death of 
 
 Subject, illustrates radical Analysis, t. 484, 
 
 p. 345. 
 Cut-up ; see Segmentation ; Lines, Limits, 
 
 Laws, Outline, Form; a. 21, c. 32, t. 136, p. 
 92 ; c. 7, t. 143, p. 103 ; at Median Line 
 and Girdle, Analogue of Kantean Distri- 
 bution, t. 457, p. 328 ; by Lines of Space, 
 characterized, c. 37, t. 503, p. 375 ; and of 
 Time, do. 
 Cuvier, on the power of the Sciences, Intro- 
 duction, p. xxv. 
 
 D. 
 
 Dalton, anticipated by Greek atomists, t. 
 
 91, p. 55. 
 Damnation, of Ideas in Mind ; of Souls in 
 
 Spirit-World, t. 405, p. 283. 
 Dana, Prof., Cephalization, a. 1, 1. 1077, p. 
 
 622. 
 Dance, Partners in, t. 802, p. 500. 
 Darwinl^n Theory, of Development, c. 1, 
 
 t. 1053, p. 613, t, 1110, p. 631. 
 Daseyn, (Ger. for Existence), t. 384, p. 273. 
 Davies, (Prof.), his Classification of the 
 
 Mathematics, t. 230, p. 177 ; Compared 
 
 with Comte's, c. 6, t, 231, p. 182. 
 Davis, (Andrew Jackson), his vision of Con- 
 gress of Eepresentative Spirits, t. 416, p. 
 
 292 ; his Works suggestive, c. 26, t. 503, p. 
 
 36S; a standing miracle, t. 1109, p. 631. 
 Dawn, of Happiness, for the Race, Fourier, t. 
 
 428, p. 299. 
 Day, Daylight; see Light. 
 Day of Judgment, the, will have come, t. 
 
 1123, p. 639. 
 Dead Line, of Impossibility, t. 485, p. 347. 
 Deadness, of Base-Line, t. 560, p. 398. 
 Dead Subject, Cut-up of, necessary to Life, 
 
 t. 484, p. 345. 
 Death, and Birth, relation of to Spirit- World^ 
 
 t. 404, p. 283 ; of Object at Birth of Idea, 
 
 do. ; is Resurrection, Swedenborg, do. ; 
 
 is abnormal, destined to be abolished, t. 
 
 415, p. 290 ; c. 1-4, t. 434, pp. 307, 308 ; 
 
 and Life, in the Absolute, Equivalent, 
 
 do. 
 Decapitation, in Theology and Philosophy, 
 
 t. 409, p. 286. 
 Decentralizing Tendency = Divergent In- 
 dividuality, t. 46, p. 29. 
 Decisive Epoch, in Human Affairs, from 
 
 Universolosry, c. 17, t. 1012, p. 601. 
 Declinations, of Position, related to Morals, 
 
 t. 453, p. 322. 
 Decussating (crossing) Lines, t. 24, p. 16. 
 
 50 
 
 Decussation, Crossing of Nerves at Punc- 
 tual Vitae in top of Neck, t. 454, p. 324; 
 Diagram No. 8, do. ; of Nerves in the Neck, 
 t. 1079, p. 623. 
 
 Deduction, New and Universal Scientific, t. 
 126, p. 71 ; Quantitative, Spencer, a. 31, c. 
 32, t. 136, p. 95 ; Universal, from Spirit of 
 Quantity, a. 34, do. ; a new, initiated, t. 
 183, p. 130 ; outranks Induction, do. ; re- 
 verse drift of, consistent and regulated, t. 
 185, do. ; and Induction, illustrated by 
 Circle and Radii, t. 188, p. 132 ; Universal 
 Scientific, from Unism. Duism, Trinism, t. 
 198, p. 136 ; defined, Henry on, a. 11, do., 
 p. 142 ; the Universological Universal, c. 8, 
 t. 321, p. 233 ; and Induction, equivocation 
 of, explained and reconciled, c. 1-7, t. 345, 
 pp. 243-246 ; same as Synthesis and Ana- 
 lysis, c. 3, do., p. 244 ; of Buckle and True 
 Universal, same difference between as be- 
 tween Poetical Analogy and True Scien- 
 tific, c. 12, t. 1012, p. 596 ; see Induction. 
 
 Deductive Method, The True, Andrusian, 
 Introduction, p. xi; in Science, Form Ana- 
 logue of, t. 583, p. 413; Third Drift of 
 Line, t. 616, p. 435; Diagram No. 41, do. ; 
 t. 622, p. 438. 
 
 "Deep Sleep," the, which came on Adam, 
 what, t. 746, p. 479. 
 
 Definition, defined, t. 580, p. 410. 
 
 Degrees, of Altitude, t. 285, p. 209 ; of Com- 
 parison, t. 549, 551, 552, pp. 391-393 ; Dia- 
 gram No. 17, p. 393 ; t. 553, p. 394 ; of 
 Complexity in Form, t. 586, p. 416 ; Gen- 
 eral and Special Sense of, do. ; t. 588, do. ; 
 1st, 2d, 3d, t. 588, p. 417; All Things 
 differ only in, t, 603, 426. 
 
 Delay, may happen in realization, t. 1124, p. 
 640. 
 
 Delineation, of Body, shown in Face, a. 1, t. 
 42, p. 25 ; t. 932, p. 557 ; t. 934, p. 558 ; 
 see Co-lineation. 
 
666 
 
 DIGESTED INDEX TO THE 
 
 Democracy, ultimata! in the BoTtTOlgnt; 
 
 Individual) e. 
 Dxatova, of Bell) 
 
 lights, t. 4ii, {>. 888; t. 418, p. S 
 
 . vMnii, quod ir.»t, t. 548, p. 
 
 DnuuranunoBT, Mauds oo u different Foot- 
 ing from any * 'b-crv.iiiunui Generalization*) 
 c. 17, t. 1012, i'. 801. 
 
 Dk Moan e. 10, t. 15, p. 13. 
 
 DaaromxaroBa, Ordinal, Numeratore, Car- 
 dinal, t. 818, p. 154; Urdinoid, Table No. 
 4'.', t. 888, p. 461. 
 
 Dentition, = Begetting, Birth, Puberty, c 4, 
 t. 44-, p. 
 
 "Depa ;. ti.no." Finality of "The Becoming," 
 
 Departments, of Outside World, echoing to 
 ( noeptions of the Reason, as Motion, 
 Station, etc., t. 786, p. 408; of Being, re- 
 presented by Departments of Form, t. 815, 
 p. 510; see Domain. 
 
 Departure, Point of; see Centre ; t. 182, p. 
 128. 
 
 Depressions, deepest, of Earth Surface, 
 meaning «>b t. 506, p. 400. 
 
 Depth. = Height, t. 1018, p. 593. 
 
 Descartes, and Bacon, reconciliation of, c. 8, 
 t. 16, p. 13 ; a Constructive Idealist, Mas- 
 son, a 5, t. 366, p. 265. 
 
 Descendants, and Ascendants, t. 238, p. 
 'J1J : Posterity, Inferiors, = Lower Half of 
 the Body, t. 98'), p. 573 ; Oppression of, 
 - :il Paraplegia, t. 983, p. 574. 
 
 Destiny, the Human, on Earth, t. 417, p. 
 
 - ; t. 432, p. 305 ; t. 484, p. 807 ; pes), 
 
 Primitive, Poles of reversed, t. 884, p. 533; 
 
 Social and Moral, do. ; God-intended, of 
 
 the Race, t. 890, p. 536. 
 
 Determinate Series, of Numeration, One, 
 Two, Three, etc., t. 216, p. 154 ; Form and 
 Number, t. 509, p. 364 ; Analogues of Sci- 
 ence, t. 5io, p. 868; t. 529, p. 882. 
 
 Deutero-Ciiri-tianity, a. 49, t. 204, p. 
 171. 
 
 Deitebo-C'itristiax Dispensation, Intro- 
 ion (Note), p. viii. 
 
 Deito- for DEmr-Ro^ Religionism™ Ana- 
 logue of, Age after Dentition, — teetb cut, — 
 c, 21, t. 136. p. 80; now about c om m e ncing, 
 •. do., p. 84; Baconian Period not be- 
 longing to it ; why, do. ; see Sciento-Re- 
 licrion. 
 
 1'euto (or Dectero' Societismtb. define!, c. 
 48, t. 136, p. 67 ; Notation of, t. 302, p. 
 218. 
 
 SLOrara Series, fructifying, t. lui, p. 
 184. 
 
 DBTXLOmmn Theory, c. 1, t. Iu53, p. C13; 
 L ill", \>. 881 ; see Hierarchy. 
 
 Deviation, Diagram No. 0'J, t. 923, p. 
 661. 
 
 Devotion, Absolute; see Absolute Devo- 
 tion. 
 
 Diacritical Points, Punctate Form, t. 604, 
 p. 
 
 Diagrams, No. 1. Man and the World, t 
 p. 3; No. 2, Same Enlarged; Ttpi 
 Tableau of tue Universe, t. 41, p. 84; 
 No, 8, Matter and Mind ; Space and Time, 
 t. 86, p. 50 ; No. 4, Circular Illustration of 
 Induction and Deduction, t. 188, p. 132; 
 No. 5, Crucial Schema of the Universe, 
 t. 884, p. 188; No. 8, Abstract of do., t. 
 236, p. 184; No. 7, Pantotbet, t. 880, p. 
 871 ; No. 8, Decussation, t. 4">4, p. 324. 
 
 No. 'J, Indeterminate Form, t. 608, p. 
 365 ; No. 10, Form Analogues of Nature, 
 Science and Art, t. 512, p. 371; No. 11, The 
 Hogarthian Line of Beauty, t. 52o, p. I 
 No. 12, Point and Line, t. 532, p. 383 ; No. 
 13, Point, Line, and Angle, t. 533, p. 384 ; 
 No. 14, Triangle, t. 534, p. 384; No. 15, The 
 Square, t. 536, p. 385 , No. 16, The Pyra- 
 mid, t. 687, do. ; No. 17, Adjective De- 
 grees, t. 552, p. 393, No. 18, ( ONCENTRIO 
 Circles and the Cross, t. 567, p. 
 No. 18, t. 569, p. 4o3; Equated Cross; 
 No. 20, M, N, Ng, t. 57", p. 4"4 ; No. 21, 
 L and K ; Velocity symbolized in Form, 
 t. ."71, p. 405; No. --J, Abstbai i 
 Crete, Abstract, a>d Concrete Form, t. 
 678-576, p. 407; No. 88, Concatenated 
 Form; Syllogistic, t. 578, p. 401 ; No 
 24, Analogies] Form, t. 5S4, p. 414; No. 
 85, Matbematieoid Form ; Spider's web, t. 
 585, p. 415 ; No. 2fi, Line. Square, Cube; 
 Symbolism of, t. 588, p. 418 ; No. 87, Line, 
 Circle, Globe, do., t. 584, p. 421 : K 
 ■ and Egg-Figures, do., t. 596, p. 
 No. 88, The Incline; do., t. 598, p. 
 No. 80, Counter-incline, do.; do., do. 
 31, Inclined and Pyramidal Forms, do., t. 
 
 p. 428 ; No. 82, Arithmetical, 
 metrical, and Analytoid Form, t 
 
 \ ; No. 88, do., t. 801, | Nfo. 34, 
 
 Punctate Form, Phonographic, t. 6'»4, p. 
 427; No. 86, Do. Statistical. Leigh's Map, 
 t. 605, p. 42 s ; No. 86, Puncto-Basic Form, 
 etc., t. 607, p. 480; No. 87, Trigonometri- 
 cal Form, etc., do., do.; No. 88, Eesume 
 
BASIC OUTLINE OF UN1VEKSOLOGY. 
 
 667 
 
 of Abstractoid Form, t. 60S, p. 431 ; 
 No. 39, Form-Analogues of Algebra, t. 609, 
 p. 402 ; No. 40, do., and of Calculus, t. 
 610, do.; No. 41, Drifts of Direction; 
 Order, t. 616, p. 435 ; No. 42, Concre- 
 toid and Abstractoid Stabiliological 
 Form, t. 632, p. 444; No. 43, Cosmical 
 Form ; The Three Kingdoms, t. 634, p. 
 445 ; No. 44, Something and Nothing = 
 Matter and Space, t. 653, p. 455 ; No. 
 45, £pace and Time; Cardinality and 
 Ordinality; Vertebrism of the Cos- 
 mos, t. 670, p. 459 ; No. 46, Something and 
 Nothing ; Positive and Negative ; Matter 
 and Space, t. 716, p. 470. 
 
 No. 47, Cross and Egg-Forms resumed 
 and expanded, t. 775, p. 492 ; No. 48, do., 
 explicated, t. 776, do. ; No. 49, Sequel to 
 do., t. 777, p. 493 ; No. 50, Globe and 
 Cube, Symbolism of, t. 778, do. ; No. 51, 
 Segmentation of the Egg, t. 784, p. 495 ; 
 No. 52, do. elaborated cosmically, t. 790, 
 p. 497 ; No. 53, Logical Globosity of 
 the Ideal Universe, t. 822, p. 513 ; No. 
 54, do. centred by the Primitive Atom or 
 Cell, t. 828, p. 515 ; No. 55, The Material 
 and Spiritual Atom, t. 830, p. 516 ; No. 56, 
 The Primitive Cell, t. 832, do. ; No. 57, 
 Numbei*, Units, and corresponding shapes, 
 t. 843, p. 520 ; No. 58, Group of Units 
 
 AND ITS MORPHIC CONSTITUENCY, t. 859, p. 
 
 524 ; No. 59, Morphological Tableau of 
 Number, t. 865, p. 527 ; No. 60, Anthro- 
 poidule, etc., t. 881, p. 532 ; No. 61, Linear 
 Exposition of Nature, Science, and Art, 
 Elementary Forms, t. 8S6, p. 534; No. 
 62, Cardinal and Ordinal Constituency 
 of Human Eody, t. 895, p. 538 ; No. 63, 
 Abstract of do. ; Cardinality and Or- 
 dinality, t. 896, p. 539 ; No. 64, Equism, 
 Inequism and Equa-inequism ; 4, 3 ; 7 ; 
 Primitive Sketch of House Edifice, or 
 Temple, t. 903, p. 541 ; No. 65, Addition 
 and Subtraction, t. 909, p. 545; No. 66, 
 Numerical and Morphological Squares, t. 
 911, p. 546; No. 67, Naturoid, Scientoid, 
 Artoid, Varieties of Form, t. 915, p. 548; 
 No. 68, Point, Line, Surface, Solidity, 
 t. 917, p. 549 ; No. 69, Echoing Subdi- 
 visions of the Domain of Form ; Puncta- 
 tion, Lineation, etc., t. 923, p. 551 ; No. 
 7<», Trinism of the Curve of Simple Curva- 
 ture ; Neck and Back of the Horse, t. 929, 
 p. 555: No. 71, Trains following Heads 
 of Type-Form, Vertebral Column, t. 954, 
 
 p. 564; No. 72, Combination of the Globe 
 and Cube Figures in Construction of Verte- 
 bral Column, t. 9oS, p. 56G ; No. 73, Vari- 
 eties of Anthropic Form: The Parts 
 and Members ; The Individual ; The Fa- 
 mily, t. 965, p. 569 ; No. 74, Conjugal, 
 Nuptial, or Symbolic Form ; Egg-Fogures • 
 Cock and Hen ; Man and Woman ; Family 
 Tree, t. 990, p. 577 ; No. 75, Mathematics 
 and Logic, developed types of, t. 1005, p. 
 585 ; No. 76, Supreme Modelio Type 
 Form; Sexual Caryatides, t. 1023, p. 596; 
 No. 77, Eight Cubules form the Cube, t. 
 1030, p. 600 ; No. 78, Ideal Morphoid Basis 
 of the Musical Scale, 1. 1031, p. 602 ; No. 
 79, Type of the First Grand Division of 
 the Human Body into Trunk and Limbs, 
 t.1037, p. 605 ; No. 80, Type-Form or Prim- 
 itive Outlay of the Human Hand, t. 1039, 
 p. 606 ; No. 81, Anthropic, or Head and 
 Trunk Form, Troop or Series, Individual, 
 1. 1076, p. 621. 
 
 Diagrammatic Illustrations, derived from 
 Form, t. 494, p. 353. 
 
 Dialectic, of Hegel, Something and Nothing, 
 1. 191, p. 133 ; denned, of Plato, of Hegel, 
 t. 329, p. 235 ; Schwegler's account of He- 
 gel's, t. 330, p. 236 ; idea of, completed by 
 Vibration, t. 383, p. 273 ; Proper, Analogue 
 of Analogic, Table 25, t. 387, p. 274 ; Ex- 
 istential, t. 387, p. 274 ; Table 25, do. ; The 
 Existential, subdivided, t. 388, p. 274; of 
 Aggregation and Dispersion, Addition and 
 Subtraction, do.; of Colineation and Delin- 
 eation ; of Composition and Decompoi-ition, 
 do. ; Table 26, do., p. 275 ; of Partness and 
 Wholeness, t. 390, p. 276 ; Analogue of 
 Differential aud Integral Calculus, Table 
 27, do. ; of Station and Motion, t. 390, p. 
 276; of Equations, Analogue of Algebra, 
 Table 27, p. 276 ; of Attraction and Eepul- 
 sion, t. 391, p. 277 ; Principle of Equality in, 
 t. 454, p. 825; of Gravitation and Heat, 
 do. ; Practical, t. 481, p. 344. 
 
 Dialectical, the Eleatics, why so called, a. 29, 
 t. 204, p. 159 ; and Dialectic, meaning of, t. 
 374-390, pp. 268-276 ; - the Cosmical Con- 
 ception, t. 355, p. 251 ; t. 356, 358, pp. 
 251-254 ; Table 21, t. 358, p. 255 ; echoes to 
 Abstractology, do. ; c. 1, do. ; connection 
 of, t. 374, p. 268 ; notation of, do. ; re- 
 stated, t. 381, p. 271 ; Table 29, t. 394, p. 
 279. 
 
 Diamitrids, of the Body ; the Limbs, t. 452, 
 p. 321 ; relation of to Morals, t. 453, p. 322. 
 
60S 
 
 DIGESTED INDEX TO THE 
 
 Diamitkit, defined, t. 585, p. 414. 
 
 DLtxojni -«ale, Pourier, t. MS, p. 884; t. 
 
 -. of Ahrato, iu preparation, a. 
 
 1'.', i. L58, p. 1.'4. 
 Di>; of opinion, supposed, often 
 
 not real, a. IS, & 82, ;. 186, p. 90; Illus- 
 tration; [e there en] l'p or Down, a. 13, 
 14. 15, do.; see Spiritual Difference* t. 761, p. 
 4-"' ; iu.Twi.KN Ikon and Kkbor, affirmed, 
 t. ill"-, p. 684; the Absolute Ground of 
 Ulterior Marriage und Harmony, iu Doe- 
 trine, as elsewhere, a. 2, c l, L 1119, p. 037; 
 lologioal ; sue Psychological Differ- 
 
 Cl! 
 
 Differences, Organic and Educational, Ulti- 
 mate Solution of, t. 1113, p. 638; Source of 
 Mutual Love, do.; of Faith multifarious, t. 
 
 1114, p. 
 
 Differential Calculus ; see Calculus. 
 
 Differentiation, Spenoer, Young, t. 1^7, p. 
 186; Btate prior to, (Synatasia), and sub- 
 sequent to, (Synthesis), often confounded, 
 as Integration, t. 208, p. 149; Duism, t. 
 209, do.; related to Number Two, do.; 
 Table 12, t. 811, p. 151 ; Partneaa-Af 
 t. 689, p. 275 ; the Primitive, t. 822, p. 438; 
 = Creation, t. 637, p. 447; entirely ab- 
 sent in The Absolute, t. 745, p. 479 ; and 
 Confusion, t. 764, p. 4S6 ; the Grand 
 mkal, of Ideas prior to Integration, t. 
 1114. p. 634. 
 
 Dioital (.roups, c. 7, t. 508, p. 360. 
 
 Digital Numbers, 0-9 ; 1-10 (Two Distinct 
 Orders of i, e. 2, t. 052, p. 454. 
 
 Dignity. See Rank. 
 
 Dimensions, Length, Breadth and Thickth ; 
 or Length, Breadth, and Height; t. 1017- 
 . pp. 599-600. 
 
 Direction, Drifts of; Analogue of Method, 
 
 t. 616, p. 435; Diagram No. 41, do.; see 
 
 Force; ZKreotedet, Pight, Diagram No. 
 
 . p. .V>1 ; a Higher Department of 
 
 Limitation than Fonn or Figure, t. '.•" 
 
 . L 1068, p. 688; is Relative Form, t. 
 . do.; Varieties of, t. 1088, p. 
 Practical aa Standards, Axes, etc., t. 1089, 
 do. 
 
 Disarming, of Europe, to bo effected Pan- 
 821. 
 
 Discipline, of the effort to achieve the 
 known Impossible, t. ;7. 
 
 tn, of Universology Introduced, his 
 
 vioua works ; Introduction, p. xxv. 
 
 ■lahn of previously announced, 
 
 Introduction, p. v; and Demonstration, 
 stand on a different footing from any Ob- 
 
 rvational Generalisations, o. 17, t. K 
 
 p. 601; Radical, of the Unity of All In- 
 
 telleotua] Conoeptiona, t. nil, p. 68S; Po- 
 sitive of Scienoe of the Universe, what it 
 will effect, t. 1188, p. • 
 
 Disease, and Cure, of Man Individual and 
 i olleotive : see Health. 
 
 Dnummoina Pbooxoubb of Human Ailairs, 
 
 in the Past, t. U19, p. 
 
 Disharmony, and Incoherence, cases of, t. 
 lo4s. p. 810, 
 
 Disk, a Globe appears as such, its Outline a 
 Circle, t. B21, p. 512. 
 
 Dispensation, a New and Distinctive One, 
 expeeted by the Church, c. 1, t. 7.">. p. 43; 
 Jewish, and Christian, Provisional do., and 
 t. 76, do. ; t. 77, p. 44 ; new, Composite and 
 Transcendent Harmony, e. 1, t. >4, p. 47; 
 Proto-Relii_ r io"s ; >i •<■ Proto-Religious l)i>- 
 penaation; Intellectual or Rational, 
 not include the Baconian Period, c. 34, t. 
 186, p. ^4; Artoid, c. 40, do., p 
 
 Dissection, Analogue of Radical Analj 
 (Anatomio), t. 488, p. 844. 
 
 Dissensions, of Mankind, uses of, t. 1048, p. 
 : Numeral Analogue of, do. 
 
 Dissent; see Protestantism. 
 
 Distance. Two Points, t. 919, p. 650; Dia- 
 gram No. 69, t. 928, p. 551 ; Phrenological 
 Organ of, Buchanan, t. 933, p. 55*. ; Two 
 Points, t. 984, do. 
 
 Distinct Form: see Analogical Form. 
 
 '•Distinctly h.\e,'' Swedenborg = Univar- 
 iant, t. 760, p. 485. 
 
 Distinguishable, not separable, a. 22, t. 204, 
 p. 155. 
 
 Distribution, and Collection, c. 2, 1. 15, p. 11 ; 
 fundamental, of Society, by Comte, into 
 1. Intelligence; 2. Affection, and 3. Action, 
 (oi Booiety), t. 42. p. 26; more radical, by 
 the author, into 1. Divergent Individuality; 
 divergent Individuality : 3. Harmonic 
 Individuality, t. 47, p. 80 ; Comte's distri- 
 bution related to Head, Heart, and Hand, 
 t. 42, p. 26; mine related to Trunk (of 
 Centre), Limbs for Periphery), and Total- 
 ity, do. ; of Warren, Comte, and Fourier 
 compared, t. 55, p. 34; of Integraliam and 
 Pantarohiam, t. .v.. do. ; of the Universe, t. 
 124. p. 71 : of Mind and Matter identi 
 164, p. 119 ; of til .3; Fund 
 
 ElrposUion of, Poaitivist and l'u' •• 
 al, Tabic No. 15, | . 4 ; t. 808, 
 
BASIC OUTLINE OF UNIVEESOLOGY. 
 
 6G9 
 
 p. 219 ; Internal and External ; Fractions 
 and Integers, t. 307, 303, p. 222 ; parallel of 
 Number, Form, and Universal Being, t. 
 506, p. 359 ; of Details in Domain, t. 544, 
 p. 339 ; Basis of Classification and all Sci- 
 entific Discriminations ; Orderly Evolution 
 of Cardinal Numeration, from One to Two, 
 from Two to Three, etc., the Canon of 
 Criticism on, t. 642, p. 450 ; Law of In- 
 creasing Complexity in, do. ; Scales of, do. ; 
 Table No. 41, do. ; Abstract and Concrete 
 Types of, t. 643, p. 451 ; of Temple, and 
 Cube, t. 1013-1030, pp. 590-600 ; t. 1032, 
 1033, p. 602; of the Sciences , seeSpencer- 
 ian ; see Basic Distribution. 
 
 Distributions, Numerical, Fourier, t. 462, p. 
 334 ; special, of all Being whatsoever illus- 
 trated by Foem, t. 497, p. 355 ; down to 
 minutiae, t. 498, do. ; General, first in or- 
 der, t. 499, do. 
 
 Divergency, Sectarian, t. 1114, p. 634. 
 
 Divergent Individuality, contrasted with 
 Convergent, c. 2, t. 40, p. 24 ; Diagram No. 
 2, (Typical Tableau), t. 41, p. 24; Variety 
 Aspect of the Social Constitution, do. ; sym- 
 bolized by the Limbs of the Body, t. 47, p. 
 30 ; as Basis of social order, representative 
 man of doctrine of, Josiah Warren, t. 48, 
 do. ; by the author, do. ; by J. Stuart Mill, 
 do. ; by Herbert Spencer, do., p. 31 ; de- 
 fined, t. 52, p. 32; principle of Freedom 
 and Progress, do., t. 53, p. 33 ; c. 5, t. 226, 
 p. 166 ; Notation of, t. 304, p. 220 ; true 
 Measure of in Society, t. 760, p. 435 ; t. 
 761, 762, do. 
 
 Divergent Isolation, of Individual Centres, 
 in Protestantism, t. 1123, p. 639. 
 
 Diversity of Aspects from Different 
 Points of View, t. 1122, p. 638. 
 
 Dividing Function, of Line, t. 591, p. 419. 
 
 Divine Social Code, a. 46, t. 204, p. 169. 
 
 Division, Internal, Fractions ; External, In- 
 tegers, t, 307, 308, p. 222 ; reduced to Sub- 
 traction, t. 849, p. 521 ; t. 910, p. 546 ; t. 
 911, Diagram 66, do. 
 
 Do, Re, Mi : see Octaves. 
 
 Doctrinal Adjustment, t. 1113, p. 633. 
 
 Doctrineis), meaning of will be furnished 
 by Social Integration, t. 57, p. 35 ; Ana- 
 logue of, prior to Knowledge, Absorption 
 of Nutrition, or Sucking of the Infant; not, 
 in preponderance, adult food, c. 20. 1. 136, p. 
 80; leading, of all Sects and Religions true, 
 and will be rescued, a. 51, t. 204, p. 172 ; 
 t. 414, p. 289, statement guarded, c. 1, 2, 
 
 do., p. 290 ; Two Grand Opposite, in Re- 
 ligion, Philosophy, and Practical Life, c. 2, 
 t. 1119, p. 637 ; World of, will be revolu- 
 tionized in thirty years, t. 1123, p. 033 ; see 
 Creed. 
 
 Dogma ; see Creed. 
 
 Doherty, Hugh, 1. 1099, p. 627 ; t. 1103, p. 
 630. 
 
 Doing; see Action, and Art. 
 
 DoMAiNvSj, signified by representative uames, 
 c. 1, t. 40, p. 24; of Science of Sociology, 
 the Body Corporate, le Grand Eire of 
 Comte, t. 42, p. 26 ; t. 55, p. 34 ; A or Any, 
 has the termination ismus^ adj. ismie; c. 3, 
 t. 43, p. 27 ; (see Terminology), compound 
 with connecting vowels o and a, c. 13, t. 
 43, p. 28 ; Elementary, characterized by 
 Simplicity and Generality, t. 200, p. 138: 
 Concrete and Abstract Principles, Repeti- 
 tion of each by each, a. 24, t. 267, p. 213. 
 
 Dome, of Temple, repeats Head, and Man, t. 
 287, p. 211 ; alove contrasted with ground 
 below, t. 655, p. 456 ; Aerial, t. 873, p. 529 ; 
 see Temple. 
 
 Dominant, and Subdominant; subversion of, 
 a. 35, t. 204, p. 164. 
 
 Dominant of the Domain, t. 523, p. 379. 
 
 Dot, Coarse and Fine ; Body and Soul ; Cell, 
 Atom, etc., t. 829, p. 515 ; Diagram Nos. 
 55 and 56, t. 830-833, p. 516 ; Analogue of 
 Unit, t. 838, p. 518 ; Single, Type of Single 
 Thing; Aggregations; Incoherent, Coherent, 
 as Individuals in Society, t. 842, p. 519 ; or 
 Point, undergoing development, t. 1078, p. 
 622. 
 
 Doten, Lizzie, a puzzle for the Sages, 
 1. 1109, p. 631. 
 
 Doubt ; see Skepticism. 
 
 Down, instinctually thought of as Base or 
 vile, t. 40S, p. 286 ; a Single Fixed Point ; 
 All Points, t. 1121, p. 637. 
 
 Draftsman's Lines, must be thin, delicate, 
 etc., meaning <- f this fact, t. 434, p. 346. 
 
 Dramatic Probability; Introduction, p. 
 xxxii. 
 
 Dramatism, of Being ; Child how born ; Man 
 Erect ; Vertebrate Sub-Kingdom, t. 8S4, p. 
 533. 
 
 Draper (Dr.), Intellectual Development of 
 Europe, mentioned, c. 34, t. 136, p. 84; t. 
 1107, p. 630. 
 
 Drawing, compared with coloring, Ruskin, 
 t. 494. p. 354. 
 
 Dressmaker, the, and Nature, t. 1050, p. 611. 
 
 Drift s), of Philosophy and Echosophy, c. 1, 
 
G70 
 
 DIGESTED INDEX OF THE 
 
 t. 16, p. 10; First, from ( "ircmnferciu-o to 
 
 I mre. Intuitional and Obeervetional, k 
 
 1-4. p. L80; of Human Aspiration and 
 
 Old un.l ilit- New, t. 484, p. 
 
 ; ; the Primitive, Table 81, p. Ill; 
 
 Time, along Radius = Three Methods in 
 B race, t. 688, p. All ; of Direction, de- 
 fined, t. 816, pp. 434. 4;;.". ; Diagram No. 41, 
 d ', do. : relation of to Force, t. 
 
 First, of Analogy, reversed in 
 , t. 988, p. .",32; see Force, Gamers. 
 DbiTOTO lVwKit, repeats Arbhrismology, 
 
 Table 19, t. 858, p. 249. 
 DiAD, Analogue of Thought. Reason, 
 ight-Line, Line, a. 37, t. 204, p. 165; 
 -. do., p. 168; = Two Points, t. 876, p. 
 
 Dial Number, in Grammar, Analogues of 
 Objects paired, t. 703, p. 465; Transition 
 from to Gender, t. 704, p. 466. 
 
 Dualism, in Philosophy, c. 1, 2, t. 756, p. 4S3. 
 
 Duality, badge of Science, yet unitive, t. 
 764, p. 4S6. 
 
 Dubiosity of Numerical Classification, t. 641, 
 p. 450. 
 
 DrisM. Unisin, Trinism, first mention of, t. 
 186, p. 71 : The Second Law of Universal 
 Being, stated and defined, t. 2u3, (2), p. 
 
 ill; Differentiation, t 209, p. 149 ; Che 
 < mi tie Unism or Basis of Unity, t. 477, 
 j>. :'»42; Form Analogue of Straight-Line, 
 t. 688, p. 888 ; Diagram No. 18, do. : Ana- 
 logue of Science, the Kejulutive or (•'<>/■< ru 
 iit<j Principle, t. 542, p. I'nism, 
 
 Trinism: Analogue of Line, Science, and 
 Tin-: Ikie, Tables 37 and 88, t. 543, 545, pp. 
 38s, 689 ; Bifurcation of, t. 641, p. 450; the 
 0fM thing representing; Morphic Analogue 
 of the Line, t. 877, p. 531 ; fc.879, do. ; Con- 
 trast of with Unism and Trinism, t. 688, p. 
 540 ; is the Scientoid Uhisrn, c. 2, t. 806, p. 
 542; repeated by Secondism, t. 804, do. 
 Duismal — repressive and chastcuing, c. 5, t. 
 
 3, ]>. 3. 
 Duismus, of Society, is the Numerousness of 
 
 Individualities, t. 761, p. 485. 
 Duodecimal Numeration; see Numeration; 
 
 Morphic Type of, t. 864, p. 588. 
 Duration, = Time, Length, Height, Suc- 
 cession, Series, t. 284, p. 808; t. 88T, p. 
 211; t. 288, p. 212; defined as Lengthiness 
 of Being, etc., t. 558, p. 306 ; Tabic No. 39, 
 do., p. 397 ; is Order, t. 559, p. 887 ; Line 
 the Analogue of, c. 1, t. 639, p. 448. 
 Dynasty, Ordinal Numbers in, t. 288, p. 
 212. 
 
 E. 
 
 Eart:i, an Element, banc Cosmical Sub- 
 stance, Ground of Being, t. 94, p. 57 ; is 
 to Humanity what Trunk is to Body, t. 96, 
 p. 68; molten Interior of associated with 
 Heat, Heart, and Blood, do. ; one with 
 Light, in the Sun, t. 96, do. ; t. 98, p. 88 ; 
 c. 1. t. 100, p. 60 ; reinstated as an Element, 
 t. 108, p. 61 ; Air, Fire, and Water, the 
 four Elements of the Ancients reinstated, 
 t. 108, p. 61 ; -Centre and Sun-Centre, 
 opposed, a. 14, c. 32, t. 136, p. 90 j Land 
 and Water, t. 886, p. 209; and Hell, more 
 respectable than reputed to be, t. 407, p. 
 886; Exteriors and Inferiors of the Body, 
 t. 408, p. 886 : Analogue of Trunk in Body, 
 t. 468, p. 881 ; Woman the Analogue of 
 
 the latter, do. ; the Body of Nature, t. 641, 
 7; Different Elevations of; Mountain 
 Tope, etc., Pound Number, t. 566, p. 400; 
 Air, Fire. Water = Bubetanoe, t. 691, p. 
 and Sun, t. 755, p. 488; footstool of 
 Man, t. 1068, p. 618; bride of Man, do.; 
 
 tbe Solid Material, must bave a foundation ; 
 has no foundation, t. 1181, p. 637. 
 
 Earth-Pall. t. 639, p. 449 ; Orb. Planet, 
 contrasted with Blank Space = Something 
 and Nothing, t. 647, 648, pp. 462, 453 ■ t. 
 658, p. 457. 
 
 Eartu-G round, and Air above ; Earth-Ball, 
 and Air around, Diagram No. 44, t. 653, p. 
 455. 
 
 East, and West, t. 432, p. 303 ; to yield rank 
 to the West, t. 436, p. 309; to West, 
 Wave of Progress, round the Globe, c. 6, 
 t. 44S p. 820 ; Befluxional, do., p. 881 : 
 Spirit of Reconciliation of, Pautarehally, c. 
 
 7, do. 
 
 Eating process of, analogous with Thought- 
 Discriminations, a. 18, c. 32, t. 186, p. 91 ; 
 a. 19, 20, do. ; order of and Mickin<r, a. 24, 
 do., p. 88; like Oxidation, do. ; Analogy 
 of with Coition, t. 446, p. 317. 
 
 Echo, of Matter to Mind ; Introduction, pp. 
 xii, xxx ; of Analogies, 1. 101, p. Go ; between 
 
BASIC OUTLINE OF UNIVEKSOLOGY. 
 
 671 
 
 different Realms or Domains of Being = 
 Analogy, Correspondence, 1. 165, p. 119 ; = 
 Correspondence, Analogy, t. 254, p. 191 ; 
 of Concrete Domains to Abstract Prin- 
 ciples, a. 24, t. 267, p. 213; Universal, of 
 Principles and Forms = Analogy, t. 493, p. 
 355 ; of Careers, of Pure Form and Eeal 
 Being, t. 639, p. 449 ; between the Ab- 
 stract and the Concrete, t. 797, p. 499 ; of 
 Analogy, Matter and Mind, t. 805, p. 504 ; 
 Type of Organized Being in any one 
 Sphere, the, of that of do. in all Spheres ; 
 discoverable and precise between Evolu- 
 tions of Matter and Mind, t. 834, 835, p. 517 , 
 of Unity, through all Domains, t. 907, p. 
 543 ; Exact Scientific between Physiology 
 and Sociology, t. 982, p. 574 ; see Typical 
 Eeproduction, Type, Type Form, Eeflect, 
 Symbol, Analogue, Comte, Kant. 
 
 Echosophists, go too far in rejecting Indeter- 
 minate Method, t. 218, p. 156. 
 
 Echosophy, definition and derivation of, t. 
 12, p. 9, and c. 3, do. ; contrasted with 
 Philosophy, do. ; see Science, and Positiv- 
 ism ; repeats Science, t. 13, p. 9 ; begins in 
 Diversity, ends in Unity, c. 1, t. 15, p. 10 ; 
 laws and phenomena, do. ; see Table 1, do., 
 p. 11 ; related to One, Two, Three, as Phil- 
 osophy to One, Many, All, t. 218, p. 157 ; 
 represented by Sciento-Philosophy, t. 243, 
 p. 187 ; t. 246, p. 188 ; the main Elevation 
 of the Temple of the Sciences, t. 269, p. 
 195; Elaborismus of the Universe of 
 Thought, do., p. 196 ; Lower Story of dis- 
 tributed by Spencer, t. 270, do. ; Primitive 
 Division of General and Special Science, 
 t. 292, p. 214; and Philosophy, distributed 
 in Parallel views, Table 18, t. 347, p. 245 ; 
 restrained, heretofore, to mean Monospher- 
 ology, t. 473, p. 339 ; relates to No. 3, do. ; 
 relatively elaborate, compared with Philos- 
 ophy, t. 483, p. 344; = Anthropism, t. 995, 
 996, p. 580 ; relation of to Anthropic Form, 
 1. 1067, p. 618. • 
 
 Eclecticism, intermediation of Experiential- 
 ism and Transcendentalism, t. 406, p. 285 ; 
 echoes to Interismology (Purgatory), Table 
 30, t. 419, p. 293. 
 
 Eclectics, intervening between Materialists 
 and Idealists, c. 31, t. 136, p. 82. 
 
 Economy of Means, t. 877, p. 530. 
 
 Ecstatic, The, = Equation, or Interme- 
 diation and Conjunction, Clef, t. 448, p. 
 316 ; corresponds with Abstractology, the 
 insertion of Lines, c. 2, 4, do., p. 317 ; 
 
 The, Ineffable, Paul, Inducible, "Wronski, t. 
 468, p. 337. 
 
 Ecstaticism, a branch of Ontology, t. 439, p. 
 311 ; what and where, t. 444, p. 314 ; of 
 Eegenerative Being, c. 2, t. 448, p. 318. 
 
 Ecstatology, Eelations and Clefs of, t. 466 ; 
 p. 335 ; Table 32, do. 
 
 Edifice, of the Body, a. 1, t. 42, p. 25; 
 House, Temple, t. 903, p. 541 ; Diagram No. 
 64, do. ; Masonic Symbol, t. 905, p. 542 ; t. 
 924, p. 552; sublime, of Truth; see 
 Temple. 
 
 Education, The Entire Future System of, 
 How based, t. 484, p. 347. 
 
 Educational, and Organic Differences, Ulti- 
 mate Solution of, t. 1113, p. 633. 
 
 Educationist, Prof. Boyle as, c. 1, t. 4S4, p. 
 346. 
 
 Effects, Sequences, Trains, Traits, etc., Dia- 
 gram No. 71, t. 954, p. 564; t. 955, 956, p. 
 565 ; t. 959, 960, p. 567 ; may be dismissed, 
 t. 961, p. 56S. 
 
 Egeneto, has become, applied to Babylon 
 (Mystery), a. 50, t. 204, p. 172. 
 
 Egg, Fertilization of, Segmentation of, etc. ; 
 Case of the Hermellas, as illustrative of Or- 
 ganization, c. 2-18, t. 136, pp. 76-80 ; and 
 Chicken, which first, c. 31, t. 136, p. 82 ; 
 32-111, do., p. 83 ; c. 35, t. 503, p. 374 ; 
 Parts of, t. 553, p. 394 ; t. 554, do. ; Panto- 
 logical Meaning of, t. 596, p. 421 ; Dia- 
 gram No. 28, do., p. 420 ; Typical shape 
 of, t. 773, p. 491 ; belongs to Female ; 
 Seed, Atom, Unimpregnated, Impregnated, 
 t. 774, do. ; Cut-up of, Mathematical Shape 
 of, t. 775-777; pp. 492, 493; Diagrams 
 Nos. 47, 48, 49, do. ; Type of Trinism, t. 
 784, p. 495 ; Forms of Symbolize all De- 
 partments of Philosophy, t. 785, do. ; An- 
 thropoidule within, t. 881, p. 532 ; an Art- 
 Product of Nature, t. 887, p. 535 ; (Solid 
 Form), a First Head of Elaborate Form, 
 Trinismal, t. 914, p. 547; t. 915, p. 548; 
 Diagram No. 67, do. ; No. 69, t. 923, p. 551 ; 
 t. 924, p. 553 ; Man produced as from, 
 t. 986, p. 575 ; "Whole of, two Types of, 
 t. 991, p. 578; Brahminical, the Mass or 
 Bale of Materials, t. 1063, p. 617. 
 
 Egg-Embryonism, First-Principle-Domain in 
 Feminismus and Philosophismus, t. 785, p. 
 495. 
 
 Egg Figure, Pantolosrical Meaning of, t. 596, 
 p. 421 ; Diagram No. 28, do., p. 422. 
 
 Egg-Form, Symbolism of, Title-page, t. 86, p. 
 50 ; occult Presence of, Diagram No. 72, t. 
 
672 
 
 DIGESTED INDEX OF THE 
 
 p. 666; and Human Figure Inter- 
 blended, t 187-1000, pp. 676-588; Diagram 
 No. 74, t. 680, p. 577. 
 
 -hell, to illustrate, t. 668, p. 394. 
 
 P-Coneciona, t. 608, p. 288; is 
 
 the true Man, the Mind not bo, t. 658, p. 
 
 . 858; t. 668, p. 859 ; the re- 
 
 aotion of upon Thought and Sensation, t. 
 
 . . p. 885. 
 
 j, ami Altruism, Comte, t. 112, p. 67. 
 
 EOTRIAD 1 uilosoiuiy ; see Philosophy, 
 Egyptian. 
 
 Eiobt (Number), Science rules in, c. 6, t. 
 508, p. 859 ; related to Cube, c. 6, 10, do., 
 pp.859, 868: the Third Power of Two; 
 Cube, t.808, p. 544; t. 94$, 950, 951, p. 
 563 ; (incipient) Cubules, reduced to 7 ; t. 
 1031, p. 601 ; to 5, t. 1036, p. 604 ; Grand 
 Banc Scietdo-Sacred dumber, t. 10.^4, p. 
 608; repeats the Cube, do. 
 
 Elaborate Cosmical Conception, t. 355, p. 
 251; Table 21, t. 358, p. 255 ; echoes to 
 Concretolotrv, do., t. 358, p. 254; dis- 
 tributed, Table 22, t. 358, p. 256. 
 
 Elaborate 1- xistence, Epitome of, Anthro- 
 poidule, t. 880, p. 531; t. 881, p. 532; 
 Diagram No. Go, do. 
 
 Elaboration, principal of Comte, t. 36, p. 
 fundamental of do.; do., p. 21; cor- 
 responds in p;;rt only with Anthropology 
 and Cosmology, t. 37, p. 22; t. B88, p. 
 533. 
 
 Elaborismus, of Number, c. 1, t. 228, p. 177 ; 
 t. *j7", ]». 196; of Being and Thought, in 
 Observational Facts, c. 6, t. 503, p. 359; 
 of Form, Surface and Solid, t. 538, p. 386 ; 
 of Logic, Proportions, and Syllogisms, t. 
 580, p. 410; of Form, Surface and Solid, 
 t. 587, p. 416 ; and Elementismus, Pwer- 
 t, p. 534. 
 
 Elders, Four and Twenty ; Vertebra?, t. 455, 
 p. ! 
 
 Eleatics, Ferrier, The One and The Many ; 
 To Hen and Ta Polla, a. 27, t. 204, 
 p. 158 ; called Dialectical, a. 29, do., p. 
 158. 
 
 Elective Affinity; Marriage, t 312, p. 
 884. 
 
 Electrical Polarity, Scientic, Masculoid, 
 :, p. 501. 
 
 T'l.r.cTRiciTY, and Chemistry, Positive and 
 ttive Relations in, t. 808, 804, p] 
 608. 
 
 r.\RY Types, of Form, Curve, Straight, 
 Bogarthion Line, t. 511 : t. 519, p. 
 
 377; t. 521, p. 378; Domains; see Do- 
 mains. 
 
 EuUGDmaxUB, of the Real Universe, t. 2 
 p. 176; c. 1, do., p. 177; of the Mathe- 
 matics, t. -z-j'j, p. 177; or Being, Domain 
 of Radical und Ordinary Analysis; illus- 
 trated by Phonetics, etc., t. 4s3, p. 344 ; of 
 IMng and Thought, in Number and Form, 
 c. 6, t. 503, p. 859; of Number in Abri 
 ment of that of Form, do. ; of Form, Point 
 in Line, t. 538, p. 386 ; of Logic, Terms 
 and Definition^ t. 580, p. 410 ; and Ela- 
 borismus, Reversal, t. 8S4, p. 534. 
 
 Elements, of Old Greeks, 4, Earth, Air, 
 Fire, Water; conceived of in a mixed way. 
 partly material, anticipating Chemistry, 
 partly spiritual, anticipating Philosophy, t. 
 92, p. 55 ; discarded by modern Chemistry ; 
 reinstated by Dniversology, t. 94, p. 56 ; 
 how. do. ; the four of the Ancients, rein- 
 stated, t. 102, p. 61; in a Sense, outrank 
 the Chemical Elements, do. ; Earth, Air, 
 etc., Naturoid Phase of Nature, Metaphy- 
 sie, 1. 135, p. 74; Pure Categories of Being, 
 Table 10, t. 145, p. 105; = Duism and 
 Unism, a. 20, t. 204, p. 153; the Two 
 which go to the Constitution of Every 
 Thing, The Limit and The Unlimited, a. 
 21, 22, do., p. 154; of Number, Monad and 
 Duad, antecedent to Number, a. 25, do., p. 
 157 ; of Number and of Form, Analogy 
 between, a. 26, do., p. 158; Two, Incx- 
 pugnably united in the Constitution of All 
 Things, Number or Limit itself, t. 253, p. 
 191 ; of Speech, illustrate all Elements, t. 
 484, p. 346. 
 
 Elite, of Humanity, alternately Masculoid 
 and Feminoid, t. 803, p. 502. 
 
 Elizabeth, of England, c. 1, t. 803, p. 503. 
 
 Ell, Elbow, Span, t. 452, p. 321. 
 
 Elongation, or Series ; (see Height), re- 
 peats Succession and Time, t. 284, p. 20S; 
 Notation of, t. 288, p. 212. 
 
 EmInation of Lilies; see Spirit, <: Spirit of 
 Truth," and Spiritual. 
 
 Emancipation, of Slaves ; of Woman, t. 432, 
 p. 805. 
 
 Embodied Asr-ECT, of Society, t. 312, p. 224. 
 
 Embryo, t. 881, p. 582; Diagram No. 80, do.; 
 t. 984, p. 558 ; t. 1001, p. 583 ; see Foetus. 
 
 Embryology, Agassis, t. 960, p. 567 ; = Foe- 
 tus, t. 976, p. 572 ; Social, the Science of 
 Society cm it is, do. 
 
 ExBBTOTTO Form; sec (b-rm-Form. 
 
 ElOBSOS (Kalp'u Waldo), "greatest man 
 
BASIC OUTLINE OF UNTIVEESOLOGY. 
 
 673 
 
 most greatly indebted," t. 45, p. 29 ; his 
 account of Analogy, t. 14S-150, pp. 106-109 ; 
 t. 154, p. 112 ; E=say on Swedenborg, Ho- 
 moiomeria, a. 36, t. 204, p. 164. 
 
 Emigration, Cosmical Wave of, and of Ideal 
 Evolution, from East to West, round the 
 Globe, c. 6, t. 448, p. 020. 
 
 Empedooles, Love and Hate, Table 1, c 1, t. 
 226, p. 163. 
 
 Empiricism, term considered, Masson, Note, 
 a. 6, t. 354, p. 256 ; see Experientialism and 
 Materialism. 
 
 Empyrean, of Thought, above, t. 421, p. 
 294. 
 
 End, of universal development, = Eeligion, t. 
 16, p. 11 ; the fear of coming to an, of Men- 
 tal Progress, futile, t. 178-189, pp. 127-133 ; 
 and Cause, contrasted, Table 1, c. 1, t. 226, 
 p. 163; see Term, Beginning, Ground, 
 Cause, Effect, Swedenborg, c. 1, t. 736, 
 p. 475. 
 
 Endogenism, Philosophy from within, a. 5, t. 
 998, 999, p. 533. 
 
 Endo-Mechanics, c. 1, t. 231, p. 178; t. 272, 
 p. 199. 
 
 Endospasic Order, Fractional, t. 308, p. 222 ; 
 see Subjective. 
 
 English, the Kalunkee Incarnation, c. 8, t. 
 430, p. 302. 
 
 English Mind, inaptitude of for Transcen- 
 dental Thinking, a. 23, t. 267, p. 212. 
 
 Engrenage, Fourier, c. 1, t. 527, p. 382. 
 
 Ens and Unit, t. 504, p. 357. 
 
 Extical, relating to Thing, a. 37, t. 204, p. 
 165. 
 
 Entirety, symbolized by Seven (7), why, c. 
 10, 11, t. 503, p. 362. 
 
 Entities, Aspects not such, t. 812, p. 508. 
 
 Entity and Relation, t. 313, p. 225; re- 
 peated in N umber and Form, do.; con- 
 stitute whatever is, t. 603, p. 426 ; illus- 
 trated, t. 855-859, pp. 522-524 ; Diagram 
 No. 58, p. 524 ; Speculation and Keality, t. 
 1027, p. 598. 
 
 Epitome, of All Universal Principles, found 
 in any, the least thing, t. 461, p. 333 ; of 
 Elaborate Existence, Anthropoidule, t. 880, 
 p. 531 ; t. 881, p. 532 ; Diagram No. 60, 
 do. 
 
 Equality, of Worth and Difference of 
 Rank, c. 43, t. 136, p. 89; the most funda- 
 mental idea of Science, Spencer, t. 390, p. 
 276 ; Universalized Conception of, in Alge- 
 bra, Dialectic, Analogic, etc. ; most Radi- 
 cal Principle of Science ; Pivots on Punc- 
 
 tum Vitae in Body, t. 454, p. 324 ; t. 478, p. 
 342; of Woman; see Woman's Rights. 
 
 Equa-inequism, t. 902, 903, p. 541 ; Diagram 
 No. 64, t. 903, do. 
 
 Equation, and Ratio, the broadest mathema- 
 tical Generalization, t. 240, p. 186 ; Ana- 
 logy of with Abstract Relation, do. ; de- 
 fined, t. 390, p. 276; of sides of Body, 
 focalized at Punctum Vitae at top of Neck, 
 Point of Decussation of Nerves, t. 454, p. 
 324. 
 
 Equism, of Form, etc., t. 897-903; pp. 
 539-541 ; Diagram No. 64, p. 541 ; and 
 Equity, t. 906, p. 542 ; Diagram No. 69, t. 
 923, p. 551 ; and Inequism, t. 1028, p. 593. 
 
 Equity = Straightness of Form, t. 521, p. 
 379. 
 
 Errors, the Greatest of All, Partialism, t. 
 1115, p. 634. 
 
 Espousals ; see Marriage. 
 
 Esse, and Fxiatere, Table No. 40, t. 562, p. 
 393. 
 
 Eternity, counterparted with Time, c. 3, t. 
 9, p. 7 ; = Time solidified in Space, Sweden- 
 borg, c. 29, t. 503, pp. 369, 370 ; Symbol of, 
 The Circle, t. 821, p. 513. 
 
 Ether, Primitive ; see Milk. 
 
 Ethesia, Second Form of Matter, Prof. 
 Joseph Henry, and Prof. Silas L. Loomis, 
 t. 63, p. 39; related to Oclic Force of 
 Reichenbach, do. ; differs from Spirit-Mat- 
 ter, t. 64, do. 
 
 Etheeial Consistency, t. 675, p. 460 ; t. 632, 
 p. 461 ; Table No. 42, t. 633, do. 
 
 Ethics, definition and rank of, c. 5, t. 5, p. 5 ; 
 a. 1-3, c. 5, t. 5, p. 6 ; Analogue of Postures 
 of the Body, t. 453, p. 322 ; see Moral 
 Science. 
 
 Eureka, Poe, quoted, note 1, t. 622, p. 439. 
 
 Europe, and America, Relatoid, c. 5, t. 448, 
 p. 319; Wronskrs Idea of, c. 6, do., p. 
 320; Disarming of, to be effected Pan- 
 tarchally, c. 7, t. 443, p. 321. 
 
 Even, Numbers, how augmented, Note 1, c. 
 7, t. 503, p. 360; and Odd Numbers, 
 t. 696, p. 464 ; repeats Two, t. 698, do. ; 
 both Odd and Even repeat Three, t. 699, 
 do. ; t. 700, p. 465 ; Number = Segmented 
 Form ; Normality, Squareness, Conformity 
 to Law, t. 843, p. 520 ; Diagram No. 57, 
 do.; and Odd, lumbers, Morphic Ana- 
 logues of, t. 866, p. 523. 
 
 Evenness, and Oddness, t. 306, p. 221 ; 
 changes to a unismal character = Odd- 
 ness, t. 477, p. 342 ; Analogy with Two, t. 
 
074 
 
 DIGESTED INDEX TO THE 
 
 Two, Head of Kvin Series of 
 Nu at* ' i'. .'>H'; i. 1028, p. 
 
 now, in Time, never snested,t.560, 
 
 I>. 827; Change, Analogue of Time, t. 665, 
 
 p. 458; Morphia. Analogue of, t. sG5, p. 
 
 Time, Evolution. 
 
 1 vi: '.I. inseparable, t. 411, p. 287 ; 
 
 Itiktou vi\ t. 412, p. 288 ; hidden genua of 
 
 in Highest Heavens, do. 
 
 Evolution, of Analogies, defined, formula, 
 
 t. 101, p. 60 ; illustrations of, telesOOping, 
 
 c. 1, do. ; Developing Beriea of, 1. 125, p. 
 
 71 ; in two Order*, a. 17, e. 32, t. 136, p. 
 91 ; Experiential Scries, do. ; lnfanta-Fe- 
 niinoi lal, do.; a. 19, 21, do. ; two Orders 
 of; 008 orders of Evolution; and Invo- 
 lution, Terminal Conversion into Oppo- 
 site*, c. 1, t. 187, p. 131 ; Universal Cos- 
 inical, governed by Unism, Duism, and 
 Trinism, t. 212, p. 162; of Mentation, a. 39, 
 t. 204, p. 166; Ideal, Cosmieal, Wave of 
 Emigration from East to West, round the 
 Globe, e. 6, t. 448, p. 320; Refluxional; 
 do.; p. S21 ; of Cardinal Series of Num- 
 bers, as guide of Thought, t. 47s, p. 042; 
 Canon of Criticism, t. 489, p. 349; 
 Wronski's Formula, e. 1, do. ; extracting of 
 Boots, t. 623, p. 439 ; and Re-involution of 
 Forms, t. 639, p. 449; Orderly, of Cardinal 
 Numeration, the Canon of Criticism on 
 all Distribution, t. 642, p. 450 ; Varieties 
 in, t. 643, p. 451; Natural and Logical Or- 
 ders of, t. 924, p. 553 ; Planetary, of the 
 Unity of the Race, t. 1114, p. 634; see 
 Necessary Evolution. 
 
 Exact, or Abstract Logicismal, Mentation, 
 Masculoid, a. 42, t. 204, p. 168; Etymology 
 and meaning of, t. 519, p. 377. 
 
 Exact Number, Analogue of Science, t. 565, 
 p. 400. 
 
 Exact Keasontng, and Actuality, always con- 
 tradictory, a. 12, t. 267, pp. 203-'2o5. 
 
 Exact Science = The Abstract ismus of Ex- 
 istence, t. 121, p. 7^; Mathematical, Logi- 
 cal, Analogical, do. ; or Abstract, allied 
 with Lonricismal Mentation, Masculoid, a. 
 42, t. 204, p. 168 ; Domain of, one of Pure 
 Nothings, t. 811, p. 508; yet Positive, 
 do. ; of Morals and Society, t. 207, p. 
 646. 
 
 Exactoloot, Typical Table No. 7, t. 40, p. 
 : AbstraetologY, t. 270, p. 129 ; sub- 
 division, t. 27T, p. 202; Clef of, do.; to 
 4th Attenuation, t. 260, 281, pp. 205, 206; 
 Clefs of, Subdivisions of, do. 
 
 Execution; see Action, and Art. 
 
 I- XIIOUTATION, t. 22, p. 1,"). 
 
 l.\i i;..\c l, antithet of Movement, static, and 
 Space-filling, t. 26, p. 16; = Solidarity of 
 
 the Universe, do., p. 17 ; contrasted with 
 
 Movement, t. 268, p. 128 ; all actual, com- 
 pounded of Contradictions; reconciliation 
 of this with the Law of Lo^ic against 
 Contradiction, a. 12, t. 267, p. 208 ; t. 266, 
 284, p. 2os ; Concrete, TriniMnal, a. 19, t. 
 267, p. 209 ; Absolutoid and IJclatoid, do. ; 
 is the Trinismal Absolute, a. 26, do., p. 
 215; (Ger. Daseyn), defined, t. 664, p. 273; 
 Phenomenal, resultant from The Infinite 
 and The Finite, Table 33, t. 466, p. 81 
 Etymology of the word, t. 555, p. 626; in- 
 volves motion, t. 556, do. ; and Being, Table 
 No. 40, t. 562, p. 398 ; Order of, t. 666, p. 
 399 ; symholized by the Perpendicular 
 Line, Diagram No. 42, t. 632, p. 444 ; re- 
 lated to Sense of Touch, t. 033, do. ; Dia- 
 gram No. 43, t. 604, p. 445. 
 
 Existere and Esse, Table No. 40, t. 562, p. 
 828. 
 
 Kxosi'acic ; see Objective. 
 
 Experience = successive stimuli of Sensa- 
 tion, t. 401, p. 282. 
 
 Expep.ientialism, and Transcendentalism ; 
 see Materialism ; Strife between, a. 26, e. 32, 
 t. 136, p. 93 ; Spencer, at times, but not 
 radically, apprehending it, a. 27, do., do.; 
 term considered, Masson, Note, a. 6, t. 
 354, p. 256 ; Analogue of Earth and Hell, 
 t. 406, p. 285; Apology to Mr. Mill, t. '0.', 
 do.; repeats Materialism, t. 405, p. I 
 
 Experientialists ; see Materialists and Sen- 
 sationalists ; hold Thought, with the 
 Sophists, to be Secondary, and derived, a. 
 38, t. 204, p. 165. 
 
 Expression, counterpart of Impression, t. 433, 
 p. I 
 
 Exqusiteness, of Nascent Life, c. 2, t. 448, 
 p. 31-. 
 
 Extension, represented by Line, t. 662, p. 
 
 . Table No. 86, do. ; t. 640, do. ; Table 
 
 No. 07, t. 542, p. 882; symbolised by the 
 
 Horizontal Line. Diagram No. 42, t. 682, p. 
 
 444; related 1 :' Sight, t. 633, do. ; 
 
 Diagram No. 48, t. <i- - ;4, p. 445. 
 
 External Bensee and Internal, c. 25, t. 503. 
 p. 
 
 Exteriority = Objectivity, Ulterior and [in- 
 mediate, t. 810, p. 224. 
 
 Extracts, from other authors, treated freely, 
 c. 1, t. b2, p. 45. 
 
BASIC OUTLINE OF rNEVEESOLOGY. 
 
 675 
 
 Exteaoedi>-ary Analysis, Phonetic, etc. ; Eye, and Light, t. 95, p. 53 ; the Single, t. 
 
 se; Radical Analysis. p. 223 : Single Ail-Seeing. Symbol of 
 
 Extremists, tend to the opposite Extreme, t. Gcd, t. 7f0. p. 497 ; Eays of Light enter- 
 
 84, p. 46. ing, Type of Development, t. 107S, p. 622. 
 
 F. 
 
 Fabric of the Entyerse, Bases of, Qnality 
 and Quantity, t. 458, p. 329. 
 
 Face, or Front, of Body =, The West, c. 5, 
 t. 443. p. 319 : corresponds with Adjective 
 and Adjective Domain, t. 551, p. 392 ; 
 Human, Oval, t. 553, p. 394 ; = Front Ele- 
 vation of Edifice, t. 1023, p. 599; see 
 Features, Head. 
 
 Facets, Analogous with Physics, t. 453, p. 
 322 ; correspond with Adjective Domain, 
 t. 551, p. 392 ; see Face. 
 
 Factors ; see Principles. 
 
 Facts, and Law, Introduction, p. xvii ; and 
 Principles, discriminated and defined. 
 Hickok, a. 1-9, 1. 193, pp. 136-142 ; and 
 Phenomena, obscure the Typical Plan, t. 
 494, p. 354 ; Classification of, and Induc- 
 tion, c. 5, t. 1012, p. 592. 
 
 Faculty, Eniversal and Particular, a, 38, t. 
 p. 166 ; 1. 1117, p. 635 ; see Universal 
 Faculty and Particular Faculty. 
 
 u Fairy Quee:^," Spenser quoted, a. 1, c 1, 
 t. 903, p. 547. 
 
 Faith. Conviction from Testimony, Hickok, 
 a. 4, t. 193, p. 137 ; t. 354. p. 250 ; directed 
 on Progress, a. 10, t. 998, 999, p. 537 ; and 
 Skepticism harmonized, a. 13, do. ; impos- 
 sible and undesirable to convert all men to 
 the same, t. 1112, p. 632 ; Simplicity of 
 Childhood, t. 1122, p. 633 ; see Creed, and 
 Ontological Faith. 
 
 FALLING Bodies. Increments of Velocity of, 
 t. 1035, p. 604. 
 
 Falsehoods, two seem necessary to the state- 
 ment of a complex Truth, a. 31, 32, t. 267, 
 pp. 219, 220. 
 
 Families = Orders in Classification, Gray, t. 
 490, p. 350. 
 
 Family : see Society. 
 
 Family Group, Diagram No. 73, t. 985, p. 
 569 ; the Societary Atom or Primitive Cell, 
 t. 970-980, pp. 571-573. 
 
 Family Tree, Diagram No. 74, t. 990, p. 
 577. 
 
 Faraday, Prof., partial recognition by, of 
 Reichenbaclrs Odic Force, t. 62, p. 39. 
 
 "FASCICULUS OF CONTRADICTIONS,'' Mill, a. 
 7, t. 267. p. 201 , of " Negations," do., a. 
 do. ; impossibility of, Mill, a. 11, do., p. 
 202 ; the Contrary affirmed by me, with 
 Hegel, a. 11, do., p. 203: Mill quoted to 
 sustain, a. 12. do. ; reply to Mill, a. 11-15, 
 do., pp. 202-207: a. 21, 22, do., p. 
 210 ; of Lines make surface, etc., t. 639, p. 
 448. 
 
 Features, of Head and Face, t. 636, p. 446 ; 
 see Head. 
 
 Feeling, a fundamental branch of Philos- 
 ophy of Mind and of Religion, t. 25. 23, p. 
 16 ; Table 3. t. 27. p. 17 ; relations of re- 
 versed, t. 23, p. 17 ; Tables 4, 5. p. 13 ; 
 Table 6, t. 35, p. 20 ; Heart or Left Side 
 Symbol of, Diagram No. 2, (Typical Ta- 
 bleau), t. 41, p. 24 ; one of Comte's fun- 
 damental divisions ot Society, called 
 Sentiment or Affection, t. 42, p. 26 ; apart 
 from Knowledge, Feminoid, Infantoid, c. 
 22. t. 136, p. SI ; is it based on Knowing or 
 vice-verm , do. ; defined by Prof. Bain. c. 29, 
 do., p. 82 ; the Analogue of Substance, c. 
 30, 32, do. ; other analogues of, c. 32-1, 
 do. ; these viewed as first, do. ; and Know- 
 ing co-ordinate and inseparable, c. 32-111, 
 do., p. 33 ; Analogue of Matter, t. 142, p. 
 102 ; and Knowing Analogues of Substance 
 and Form, t. 143, do. ; Table 10, t, 144, p. 
 104 ; the Substance of the Mind. t. 163. p. 
 113 ; characterizes the Proto-Societismus 
 or Old Order of Society, t. 302 p. 213, 
 and Reason characterize the Final Order; 
 Masciloid, do. ; and Knowing, inseparable, 
 Ferrier, t. 410, p. 2-7 : t. 419, p. 292 ; in 
 the Constitution of Mind, is the Concrctism 
 of Mind, c. 3. t. 575. p. 409 ; see Force, Sen- 
 timent, Affection, Heart. 
 
 Feelings. Natnrismal Origins of Thought, a. 
 22. c. 32. t. 136, p. 92. 
 
 Feet. Two = Qnality and Quantity, t. 453, p. 
 329. 
 
 Female and Male Characters, in Mathema- 
 tical Formula?, t. 525, p. 3S1 ; E.jual in the 
 Absolute, do. ; see Male and Female. 
 

 DIGESTED INDEX OF THE 
 
 Fka - ; .<>riiii- 
 
 •.icn of with Science, a l— i, t. 
 
 44-! 
 
 u.l Iheai.iza ire, from Law, 
 
 KUtine, I 
 
 Female Mind, the, worahipi Being as pre- 
 ited, in the Logical Order, the Male as 
 
 in tin' Natural, C 1, 1. 1119, p. 636 J and 
 
 ICele and Female; see Woman. 
 Female 1 BOTOXPLB, containa the Male, as 
 
 . [». 466 ; see Feminism. 
 Femimn: Boubne. 
 
 PS, of Existence, t. 7-S, p. 473 ; 
 c 1, t. 760, do. 
 Femini>m, and llaacnliam, from Copulation 
 of, ull True Organ ie Development, t. 136, p. 
 T . -nds with Substance, as Mascu- 
 
 lism with Form, c. 3, t. 130, p. 70 ; unify- 
 ing or coneeptive in Fnnetion, in reality 
 <•?</'. c. 5, do., p. 77 ; Tendential and Re- 
 stive Correspondence of, do., Mother* 
 church principle, c. 7, do.; Proto-Christi- 
 anism, do., c. 8, do.; attempted Indepen- 
 denoe of, of the Masculine Principle, c. 10, 
 1-. do., pp. 77-80 ; c. 22, do., p. 81 ; cor- 
 responds repetitively with Infantism, c. 32, 
 24, do., p. 81 ; tends worshipfully to Mas- 
 cr. B, do. : Subdivided, c. 42, do., p. 
 
 diem, interchange of, t 889, 
 p. 265; and kiaacuJism, both found in Mat- 
 ; and Masculism ; see 
 MaBCulism and Feminism. 
 Feminismus. Proto-Societiamna, why, dur- 
 ing, Man has oppressed Woman, c. 91 
 
 I, p. Bl ; tends to be obedient to Man, 
 do.; of Universal Beincr. t. 808, p. B 
 
 ad liasculismua, Ends of the 
 1, p. 578 ; see Religion, Scientis- 
 mue. 
 FmmroiO = Naturoid, t. 186, p. 75; see 
 Female Principle; Proto-< hri-tianism is 
 . c. 8, t. 166, p. 77 ; = Infnntokl, 
 c. 2 I do., p. 81 ; Standing-point, 
 
 Men and Women, c. 42, 
 do., p. 87; Matter d<>., a. 11, do., p. 89; 
 whole Historical Evolution such, a. 22, do., 
 : Dieoun ;ch, c. 88, 
 
 Hemisphere of Being, only, 
 livided by the Philosophers, t. 769-741, 
 p. 477 : 'ure, do. ; 
 
 Table 48. t. 741. p. 47s : t. 744, p. 47-; 
 Tablfl 44, d<-., p. 470; Set of Prin- 
 ciple-, derived from the llaaeuloid, t. 747, 
 9 ) ; Mentation ; see Arbitrismal 
 do. 
 
 1'i.LKiER i Prof.), account of Greek Systems 
 of Philosophy, a. 'j-.'6, poetim, t. i ju4, pp. 
 
 146-174 ; Relative and Particular Truth, 
 
 ami Faculty in Man, a. 8, do., p. us; u.88, 
 do., p. 161; a. 55, do., p. 174; Sensible 
 Truth not the Basis of Philosophy, a. 10, 
 do., p. 14*J; Pythagoraa, a. 11-96, do., pp. 
 160-166; dcoinetric4il illustration, a. 86, do., 
 p. ir>7; the Eleatioa, Xenophai 
 do., pp. i">s, L69; Parmenidea, a. 81, do*, p. 
 10'>; Heraolitus, do. ; An;; a. 36, 
 
 do., p. 164; the Soph . do., p. 164; 
 
 Thought discretcd from Benaation, a. 4o, 41, 
 do., pp. 166, 107 ; Freedom of Mind in 
 Thought, constraint in Sensation, a. 43, do., 
 t. 168; no Belf-ConsciousnoM in S<m>ation, 
 a. 46, do., p. 169 ; no true S\ otpathy ; no Be- 
 sis of Society in, do. ; on Pytbagoras's idea 
 of Unity and Plurality, a. 1, 'J, t. 867, pp. 
 195, 190 ; defines the One and the Mai;; 
 both distinct from their Absolute grnmd t 
 Pythagoras, a. 1-3, t. 207, pp. 195, 1%; 
 brings forward Actual Existence in all its 
 Complexity as The Absolute, a. 5, do., p. 
 200; characterized; extract from, on [Self-] 
 Consciousne— . t. 868, p. 259 ; on Sensation 
 and Thought as both ever-present, t. 410, 
 p. 2>7 ; t. 419, pp. 292, 293 ; t. 422, p. I 
 t. 470. p. 840. 
 
 Feticiiism, has certain qualities of truth ; 
 adaptativc. and inherent, t. 74, p. 48 ; Poly- 
 theism, and Monotheism of Comte, sub- 
 divisional, t. 850, p. 247. 
 
 Ficute, Subjective Idealism; Berkeley, Mill, 
 t. 113, p. 07; a Nihilist, Masson, a. 1, t. 
 360, p. 201 ; or a Pantheist, a. 6, do., p. 
 265 . t. C7-J, p. 866 ; his effort to revert 
 from Objective World, to Mind, t. 444, p. 
 314 ; see idealism. 
 
 Field, of Future Analogy immense, t. 806, p. 
 " : George, c. 1, t. 11".-.. 
 
 Figvkes, Alternative, in Table 1, c. 9, t. 
 p. 861 ; c. 39, do., p. 375 ; Elementary, t. 
 531, p. 888 ; represented by Surface, 
 
 - ■; : Table No. go, do., t. 640, do.; 
 Tab: , t.646, p. 889; Higher Ela- 
 
 borate Typv of Art. t. 1 ; charac- 
 
 terized, t. 1008, p. 624 nn. 
 
 Films of Form, B 618, p. 433; 
 
 see M Sphere." 
 
 Final Coming, of Christ; see Second Corn- 
 in.'. 
 
 "Final Judgment." The, will disturb 
 things thought settled, t. 412, p. 
 Bwedenborg'a vision of, t. 416, p. 291 ; t. 
 
BASIC OUTLINE OF UNIVEESOLOGY. 
 
 677 
 
 423, p. 295 ; is more truly the discovery of 
 the Infinite Law of Criticism (Gr. Krineiu, 
 
 TO JUDGE ; TO DISTINGUISH BETWEEN GOOD 
 
 and Bad) ; or of Universology as Such, t. 
 421, p. 295 ; t. 426, p. 297 ; of the Gentile 
 World = the Present Crisis, Hequem- 
 bourg, c. 2, 6, t. 430, pp. 300, 301 ; " The 
 Saints" to judge the World, Hequembourg, 
 c. 1, t. 431, p. 304 ; t. 433, p. 306. 
 Final Obdeb, The, of Society, Notation of, 
 t. 302, p. 218; characterized, t. 303, p. 
 219. 
 Fine Dot ; see Dot ; Analogue of Soul, Ego, 
 
 Mind, t. 837, p. 518. 
 Fine Feeling, supplements Science, a. 1, c. 
 
 1, 1. 1119, p. 636. 
 Fingers, and Toes = Arithmetic, t. 452, p. 
 320 ; their Symbolism, c. 3, t. 503, p. 358 ; 
 c. 7, t. 503, p : 360 ; repeat Limbs, t. 1038, 
 p. 605. 
 Finite, The, the Frothinghams on, Table 33, 
 t. 466, p. 336 ; Marriage of with the Infinite, 
 t. 467, do. ; Peras, do. 
 Fibe ; see Heat ; an Element ; leading qual- 
 ity of Heat ; Source of Life ; relates to the 
 Heart and Circulation ; central force, focus, 
 t. 95, p. 58 ; the Sun, central Fire, t. 96, 
 do. ; reinstated as an Element, t. 102, 
 p. 61. 
 Fibmament, beneath and Arch overhead, t. 
 
 455, p. 326. 
 Fibst, the, (Form) or Gross Form of Matter, 
 t. 62, p. 39 ; allied with One, Cause, First " 
 Cause, Head, Pivot, t. 117, p. 69 ; and 
 Second, as Head Numbers, t. 269, p. 
 196. 
 First Headism = Godism, c. 2, t. 353, p. 
 
 249. 
 Fibst Heads, of Evolution, t. 705, p. 466 ; of 
 Speculative Philosophy, c. 1, t. 736, p. 475; 
 of Elaborate Form, Globe, Cube, Egg, t. 
 914, p. 547 ; t. 915, p. 548 ; Diagram No. 
 67, do. ; t. 922, p. 550 ; Diagram No. 69, t. 
 923, p. 551 ; t. 953, p. 564; and their Trains, 
 t. 954, do. ; Diagram No. 71, do. ; t. 956, p. 
 565 ; t. 959, 960, p. 567 ; t. 961-963, p. 
 563 ; see Prima Capita. 
 "Fibst Philosophy" of Comte, stated, t. 
 450, p. 318 ; Analogues of in Skeleton, t. 
 4"5, p. 325. 
 Fibst Pbinciples, of Being ; see Principles, 
 represented by One, Two, Three, t. 224, p. 
 159. 
 Fibst, Second, Thibd, correspond with One, 
 Two, Three, t. 155-158, pp. 113-116 ; t. 
 
 214, p. 153 ; t. 219, p. 157 ; of a Secondary 
 value, t. 223, p. 159 ; related to Ordinality, 
 Protension in Time, t. 590, p. 419. 
 Five (Number), denotes Nature, c. 6, t. 503, 
 
 p. 359 ; t. 948, p. 562. 
 Fixed Point ; see Single Fixed Point. 
 Fixed Stabs, Free Series, t. 874, p. 530. 
 Flesh, and Boue, related to Physiology, t. 
 
 1080, p. 623. 
 Fluents, in Mathematics, t. 680, p. 461. 
 Fluid, Solid, etc., States of Matter, t. 675, p. 
 
 460. 
 Fluidity = Ordinal^, t. 676, p. 460; of 
 Numbers, t. 678, do. ; relations of to Gen- 
 eralogy and to Sound, M, N, etc., do.; 
 Table No. 42, t. 683, p. 461. 
 Focalization, of Bilateral Equation, at Punc- 
 tum Vitas, at top of Neck ; Decussation- 
 Point of Nerves ; Analogue of Augment- 
 ing and Declining Patio (Mathematical) ; 
 Clefs of, t. 454, p. 324. 
 Focus, fire-place, the Sun, the, of World, t. 
 95, 96, p. 58 ; or Germ in Egg, Diagram 
 No. 69, t. 923, p. 551 , of the Body, t. 980, 
 p. 573. 
 Fcetal Beain, The Spiritual Heavens of the 
 
 Past such, t. 434, p. 306. 
 F<etus, represents the Male ; repeats Prin- 
 ciples or Origins, t. 705, p. 466 ; Head of 
 Historical Order, t. 706, p. 467 ; repeats 
 Head, etc., t. 975, p. 572 ; represents Social 
 Embryology, t. 976, p. 572. 
 Fo Hi; see Confucius. 
 Folio ; see Volume. 
 
 Food, more solid, mental, hereafter re- 
 quired by Human Family, c. 21, t. 136, 
 p. 80. 
 Foot, Inch, Pouce, t. 452, p. 321. 
 Footstool, ground, contrasted with Dome 
 
 above, t. 655, p. 456. 
 Foece(s), account for Matter, Hick ok, t. 65, 
 p. 40 ; Hickok's doctrine of, t. 134, p. 74 ; 
 Spencer's do. ; artoid, t. 135, p. 75 ; of 
 Hickok and Spencer, do not furnish the 
 Ultimate Principles, 1. 177, p. 127 ; relation 
 of to Order, Method, Drift, t. 621, p. 437 ; 
 Mechanical; see Order, Method, Drift, 
 Direction, Lengthwiseness, Time, Mechan- 
 isms, Careers ; Motion the Form of, t. 621, 
 p. 437 ; illustrated in Human Body, Push, 
 Pull, etc., t. 622, p. 438 ; Unism, Duism, 
 and Teinism of, do. ; called also Power ; 
 Mathematical Powers, t. 623, p. 439 ; Screw 
 power, do. 
 Foem(s), associated with Light, Eye, Brow, 
 
078 
 
 DIGESTED INDEX TO THE 
 
 '. '.», ]>. ; ..hied with static Aspect 
 of the Bodji Mid with Anatoii'\ r, a. 1, 8, t. 
 4.', p. 'J."> ; to Substance what Qoantitj is to 
 
 Quality, t. 109, p. 66; opposed to Sub- 
 stance, t. in, p, •'.'); enlarged Bean of, 
 
 leiran, do. j Anal ,jue of 
 
 Know nre, \ 88, fc 188, p> 88 ; *nd >lb- 
 8ta.Ni dinate and Inseparable, o. 
 
 19-111, do., p. 88; m generated from Sub- 
 
 stanoe, a, l, 8, o» 88, t. 136, pp. 68, 84; 
 Order of d -. reversed, u. 4, do.; of Know- 
 ing, a. 11, do., p. s, .t ; Cut-up, Line, Limit, 
 Outline, Law, a. 81, do., p. 68 ; a. 88, do. ; 
 in the largest Sense ; Forms of Wiouyht = 
 JUaat, t. 140, p. l»'l ; of Being = Muthema- 
 tics, t. 148, p. LOS; and Substance, Ana- 
 i of Feeling and Knowing, do.; is to 
 Nomber Two what Substance is to Num- 
 ber One, c. 8, t. 143, p. 103; Fonnositas, 
 c. 7, do. ; and Substance, in Matter— Know- 
 ing and Feeling in Maid . Table 10, t. 144, 
 p. 104; t. 168, p. 118; aud Number, Ana- 
 logy between Elements of, a. 26, t. 204, 
 p. 15S; Analogies of with Number and 
 the Universe, t. 228, p. 176 ; two mean- 
 ings of, 1. Pure Abstraet; 2. A Limit- 
 like Mikton, t. 252, p. 190; and Number 
 compared, t. 255, p. 191; governing Do- 
 main, that of Sciento-Philosophy, t. 256, p. 
 198 ; distinguished from Limitation, c. 1, 
 do.; largest meaning of includes Num- 
 ber, t. 258, p. 193 ; and Number, repeat 
 Relation and Entity, t. 313, p. 225: within 
 Number, do. ; of Mind, = Perception, t. 397, 
 p. 880; External, echoes to Mind, t. 398, 
 do. ; A hstract of the Abstract, t. 398, p. 281 ; 
 represented within itself by Liniismus, do. ; 
 abstracted from Substance, related to Phy- 
 sics. t. 453, p. '-Vl'l\ ootuU presence of in 
 Number, t. 475, 476, p. 840; and Substance 
 = Body, t. 487, p. 348; consideration of 
 formally entered upon, t. 494, p. 353; is the 
 Subject of the Science of Morphology, 
 do.; furnishes Diagrammatic Illustration, 
 do.; and Number, fundamental Corres- 
 pondence between, c. 1, do., p. 354; se- 
 ■ Test of Universologioel Discover}-, 
 do.; illustrative of Laws of Being, 
 . p. 854 : t. 41*7, p. 355 ; Fundamental 
 Tariety of, eehoet to every Principle and 
 I of Being, t. 496, do; Mdnjfeding or 
 m ',',<■> Department of Being, t. 49'>, 
 do. ; to be the scientific Ikmviin of the 
 Future, t. 495, do,; t. 497, do.; In- 
 Oipienoyofj L 508, p. 856; Limit, leading 
 
 element of, t. 503, p. 357; Transition to, 
 from Number, e. 1, t. 608, do.; Transi- 
 tion restated, t. 504, do.; is of Infinite 
 Variety, bat oertsln Aspects Elementary, t 
 505, do.; accords with Head, sa Substance 
 (Number or Series) with Trunk; with 
 Science, as Substance with Nature, c. 4, 
 do., p. 35s ; the Abstract Elements of 
 runctism, etc., c. 5, do. ; c. 6, do., p. 
 difficult to segregate them, but very im- 
 portant, t. ">o,"j, p. 358 ; Square and C'ompaee 
 of the New Science of Univerzoloyy, do.; 
 Freemasonry ; Symbology ; Morphology, 
 do. ; the Fundamental Domain of scientific 
 Analogy, do.; takes the lead, t. 506, p. 
 859 ; Analogues of Spencerian Distribu- 
 tion, t. 5<>7, p. 300; Indeterminate or Cha- 
 otic, and Determinate, t. 509, p. 364; 
 Diagram of, do., p. 365.; Analoguts of 
 Nature, Science, Art, do.; that which re- 
 presents cultured Nature and Science, both 
 within the Organismus, t. 511, p. 37'» ; Sam- 
 ples of, and Diagram, t. 512, pp. u7>\ 371 ; 
 Elementary Types of, Curve, Straight, Bo- 
 garthian Line, t. 518, p. 372; resumed, t. 
 529, p. 382; Thick and Thin, t. 580, p. 
 888 : t. 550, p. 392; Subjective and Objec- 
 tive, do. ; Analogue of Degrees of Com- 
 parison, t. 549, 551, 552, pp. 391-393; Dia- 
 gram No. 17, p. 898 ; Abstract, Concrete, 
 Abstract-Concrete, t. 573-576, pp. 405-408 ; 
 Intricated or Logical ; Clear, Distinct or 
 Analogical ; Calculated or Mathematical, t. 
 576, p. 4o8, et scq. ; see Particular Heads ; 
 Arithmetical, Geometrical, Analytical, t. 
 600, p. 424; Diagrams Nos. 32-40, pp. 
 424-432; Point-, Line-, Point-aud-Line-, 
 do. ; Puncto-basic, Liuea-basic, t. 607, p. 
 429' Cosmical, t. 612, p. 433 ; Pneumato- 
 logical, t. 613, do.; Anthropic, t. 614, p. 
 434; of Force, is Motion, t. 681, p. 437; 
 proper to Substance, as Motion to Force, 
 do. ; Abstractismus of, t. 625, p. 440 ; Ab- 
 stract-Concretismus of, do. ; Concretismus 
 of, t. 686, do. ; Abstractismus of carried to 
 Top, t. 636, p. 446; Composite at the 
 Right, do., belongs to Art and Movement, 
 do.; Soieutie = Head, do.; Analogues of 
 Eohosophy concluded, t. 643, p. 4">2; and 
 Substance, Coiu-tituents of Unit or Thing, 
 t. 684, p. 461 ; -Element, in Number, t. 
 686, p. 462 : t. 687, 688, do. ; Cognizable in 
 Morphic Substantives, t. 692, p. 463; and 
 Number, partially separated in diflfi 
 Classes of Objects, t. 689-695, pp. 
 
BASIC OUTLINE OF UNIVEESOLOGY. 
 
 679 
 
 Number the Incipiency of, t. 691, p. 463 ; 
 Consideration of resumed ; Symbolism of 
 in Freemasonry ; in Universology, t. 770, 
 p. 490 ; Seientoid, Echosophoid ; Mascu- 
 loid, t. 771, p. 491 ; Plasmal, Diagram No. 
 48, Fig. 3, t. 775, p. 492 ; of Egg, t. 774, 776, 
 pp. 491-493 ; Head-Types of all Elaborate, 
 Globe and Cube, t. 778, p. 493 ; Diagrams 
 Nos. 47, 48, 49, 50, t. 775-773, pp. 492, 493 ; 
 embodied in the Egg, the Universals of Ela- 
 borated Form, t. 785, p. 495; of Universe 
 at rest in Space, t. 788-795, pp. 496-499 ; 
 Globose, t. 788, 789, p. 496 ; Ovoid, t. 790 ; 
 Diagram No. 52, do. ; Occult End of, t. 
 798, p. 500 ; Elementary and Elaborate, t. 
 789, do. ; Analogues in, of Matter and 
 Space ; Something and Nothing ; Plenum 
 and Vacuum, t. 800, 801, do. ; Pure, the 
 Moi'phlc Something, Plenal, the Mor- 
 phic Nothing, t. 802, pp. 500, 501 ; 
 Geometrical and Artistic, c. 1, t. 802, p. 
 501 ; Antithetical presentation of, from its 
 own Stand-point and from that of Sub- 
 stance, t. 808, pp. 506, 507; see Plenal 
 Form ; Pure Form; Indeterminate Form; 
 Motoid and Statoid Form, t. 840, p. 519 ; 
 Sectoral or Inclined, t. 843, p. 520 ; Seg- 
 mental ; exact, Law-giving, do. ; Static 
 and Motic, t. 845, 846, p. 521 ; and Sub- 
 stance of Number, t. 855, p. 522 ; Odd and 
 Even, and Odd and Even, t. 897-903, pp. 
 539-541 ; Diagram No. 64, t. 903, p. 541 ; 
 Grand General Distribution of, t. 923, p. 
 551 ; Diagram No. 69, do. ; (see Special 
 Heads under) ; Combinations of Artistic, t. 
 924, p. 552 ; Grand Exhaustive Scheme of 
 Distribution of, t. 926, p. 553 ; Science of, 
 distinguished from Universology, t. 930, p. 
 556 ; Phrenological Organ of, t. 934, p. 558 • 
 higher Variety of, Co-ordinative, Compara- 
 logical, t. 942, p. 560; Entical and Ee- 
 lational, Harmony of, t. 943, do. ; Higher 
 Distributions of, t. 952, p. 563 ; Heads of 
 and their Trains, t. 953, 954, p. 564 ; Dia- 
 gram No. 71, do.; t. 956, p. 565; t. 959, 
 960, p. 567 ; t. 961, 962, p. 568; basic con- 
 crete Domain of, t. 963, do. : C( smical, 
 Anthropic, Nuptial, t. 963-986, pp. 568-575 ; 
 Diagram No. 73, t. 965, p. 569 ; and Func- 
 tion, related, t. 965, p. 570 ; Anthropic, t. 
 986, p. 575 ; Cosmical, do. ; Cosmical, An- 
 thropic, Typical, t. 987-1000, pp. 576-5S2 ; 
 Nuptial, Diagram No. 74, t. 990, p. 577 ; t. 
 1001, p. 583 ; Minim of Straight, t. 1007, 
 p. 587; of Curved; of Natural; of Na- 
 
 turo- Artistic Form, do. ; Bound, Long, 
 Modulated = Nature, Science, Art, 1. 1027, 
 p. 598 ; Abstract, represented by the Ve- 
 getable, by Man (the race), and by man 
 male, t. 1065, p. 618 ; Cosmical, relates to 
 Philosophy, t. 1066, do. ; Anthropic to 
 Echosophy, 1. 1067, do. ; Nuptial, to the 
 Harmony of Movement, t. 1068, do. ; pro- 
 per, or Figure, is Absolute Form, t. 1084, 
 p. 623 ; see Composition ; Unismal (Figur- 
 ate), Duismal (Directionate), and Tiinis- 
 mal (Composite), the Antithet of Sub- 
 stance, 1. 1087-1090, p. 624 ; see Substance, 
 Abstract Form, Concrete Form, Abstract- 
 Concrete Form ; Indeterminate Form. 
 
 Forma, Formositas, c. 7, t. 143, p. 103; t. 
 543, p. 3S8. 
 
 Form-Analogues ; see Morphic Analogues. 
 
 Form Quantity ; see Quantity. 
 
 Formula, " Universal Mathematical," \Yron- 
 ski, c. 1, t. 489, p. 349. 
 
 Formula. List of: Terminal Conversion 
 into Opposites, t. 83, p. 46 ; Involution 
 of Analogies ; Evolution of Analogies, 
 t. 101, p. 60 ; The Commingling of Analo- 
 gies in the Higher Spheres, c. S3, t. 136, p. 
 84 ; Equality of "Worth with Difference 
 of Kane, c. 43, t. 136, p. 89 ; Polar Anta- 
 gonism of Prime Elements, t. 225, p. 161 ; 
 Inexpugnability of Prime Elements,' t. 
 226, p. 162 ; Antithetical Eeflexion of 
 Concrete and Abstract Distribution, 
 (Elaborate and Elementary), c. 3, t. 231, p. 
 180; Antithetical Eeflexion and Ba- 
 lanced Vibration, t. 3S1, p. 272; Ar- 
 tistic Modification, t. 515, p. 876 ; Loy- 
 alty to the Dominant of the Domain, t. 
 523, p. 380 ; Mere Preponderance, t. 526, 
 p. 3>1 ; Overlapping, t. 527, p. 382 ; Ten- 
 dency to Equation, t. 535, p. 385 ; Iden- 
 tity of Law in Matter and Mind, or The 
 
 , Parallel or Bepetitive Order of De- 
 velopment in the Concrete and Ab- 
 stract Domains, t. 640, p. 449 ; Antithet- 
 ical Eeflexion of Character (or Form) 
 and Function, t. 719, p. 471 ; Antitheti- 
 cal Eeflexion and Polar Antagonism 
 of Inherence and Appearance, or of 
 Entity (or Essential Character) and 
 Function, t. 754, p. 482 ; Antithetical 
 Eeflexion of Spirit and Matter, t. 762, 
 p. 486 ; Antithetical Eeflexion of the 
 Spirit-Vorld and the World of Matter, 
 t. 763, do. ; The Typical Beproduction 
 of the Subjective in the Objective 
 

 DIGESTED INDEX OF THE 
 
 ■\\, B- Tin: POULB < >rro- 
 
 8IT: B Anitiiivti.' m. h'1.1 i.kxmn) 
 
 or I Roam - and I'i.ti.matk i la- 
 
 bukaii-n . or Terminal Cohvrbbioh otio 
 
 ( I, | . I'll.M V AND bl- 
 
 NA1.IIY 1:1Nt CFXJI OF 
 
 i . Tin: BXZWIBK 
 OK BOALKKiaM OTTHB N ATI Kisui s, t. 1062, 
 
 1>. 612; Numerical, of Outlay of Human 
 Bodj (Skeleton, etc), c. 7-9, t. 503, pp. 
 
 Foi M'\i Temple of the Sciences, Na- 
 
 turo-Metaphysio, t 269, p. L95; Spiritual, 
 above, t. 421, p. 294; = Base-line, t. 560> 
 p. 898; of Edifice or Temple, t. 1022, p. 
 694. 
 Font (4), Quadrature, Science, etc.; ana- 
 /,/. ./. (Swedenborg), a 10, t. 503, p. 362; 
 u factor of Seven (7), do., c. 11, do. ; sym- 
 bolizes Truth, do.; Swedenborg to the 
 Cootrary notwithstanding, c. 12, do., pp. 
 862, 368 ; Analogue of Square?, c. 20, do., 
 p. 864; and generally, c. 10-39, do., pp. 
 362-376; : Two [[ Three : One, t. 901, 
 p. 540; and Three = Seven, t. 902, p. 
 541 ; Square, do. ; Diagram No. 64, t. 903, 
 do.; c 2, t. 908, p. 542; t. 904, do., t. 
 3, p. 544; t. 943, p. 562 : t. 950, 951, p. 
 563 ; and Three, Leading Numbers of Odd- 
 ness :md Evenness, t. 1028, p. 593 , = 
 SQUABS t. 1034, p. 603. 
 Fovuiek ( Sharles), his claim to have repeated 
 the discovery of Newton, Introduction, p. 
 xiii ; furnishes the term Solidarity, c. 3, t. 9, 
 p. 7 ; a representative name, c 1, t. 4o. p. 24; 
 compared with Warren and Comte in respect 
 to Order and Progress, Convergent and Di- 
 vergent Individuality; unifies, but still 
 vaguely ; his principle, Attraction, Charm; 
 Analogue of this, the draped Statue, or 
 full dressed lady, t. 54, p. 33; he is, Ar- 
 toid, Composite, Synthetic, Reconstructive, 
 t. 55, p. 84; his doctrine of Passional At- 
 traction, 1 56, p. 85 ; his Basic Distribu- 
 tions, t. 188, p. 99 ; his trio Of s .-called 
 Principles, Mathematics, Matter; Spirit, 
 do. ; largeness of, t. 140, p. 101 | what 
 lie means by the Mathematics, do., = 
 Form iii the I do., = Know- 
 
 ing, Intelligence, ideas, extended M* the 
 
 at !"■;/<, t. 141, do., Tdeas in 
 liind and Laws in Nature, Analogues 
 
 Of each other, do. ; is really a Mystic, 1. 147, 
 
 p. i >6; the character of his analogies, do. ; 
 defined by his School, t. 151, p. 
 
 109; a naturalist; propounded Universal 
 Analogy, but vaguely, despised Metaphy- 
 -, t. tliy, p. 122; t. 17", p. 128; t. 171-175, 
 pp. 12:;-127 ; his doctrine of Universal l i 
 ty, t. 881, p. 859; his Passional Attraction, 
 t.891, p. 277; his "Social Destiny of Man,* 1 
 t. 4:;s t p.811; his ideas on Distribution; 
 82 a leading number, t. 462, p. 884; the 
 Artist amongst Philosophers, c 7. t. 508, 
 p. 360; his scale of Sacred Pivotal or 
 Harmonic Numbers, do., p. 361; c. 26, t. 
 503, p. 368 ; on Measure. I and Free Series, 
 t. 708, p. 463; t. 737, p. 476; "Infinite 
 Variety in Unity,'' t. 760, p. 435; The 
 Harmonies of Music the Guide to Univer- 
 sal Law, t. 806, p. 505 ; on Numbers 
 Seven, Twelve, and Thirteen, c. 7, t. 9u3, 
 p. 546. 
 Fourth Degree, of Adjective Comparison, t. 
 
 549, p. 891. 
 Fractional Ncmber Series, t. 215, p. 154; 
 
 Head Numbers of, t. 222, p. 158 J t. 286, p. 
 
 183. 
 
 Fraction(s) = The Bubjeotivismus of Being, 
 t. 242, p. 187; t. 243, do.; Notation 
 t. 305, p. 221; Unusual Fraction, t. I 
 do.; Aliquot; Rooms in the House or 
 Apartments in the Temple, t. 807, p. 222 ; 
 Quartos, Quarters, t. 808, do.; Analo- 
 gues and Clefs of, t. 815, p. 226; t,8U 
 p. 227 ; furnish a transition from Kchoso- 
 phy to Philosophy, t. 841, p. 242 ; repre- 
 sent Theology, t. 844, do.; in Number, 
 Analogues of Parts of Objects, t. 673, p. 
 459 ; Table No. 42, t. 688, p. 461 ; and In- 
 tegers, Subjective and Objective, t. 841, p. 
 519; t. 870, p. 528; the Seetioniziug of 
 the Unit, t. 872, p. 529 ; Subjectivity of, t. 
 874, p. 530; and Integers, Analogy with 
 Society, t. 972, p. 571 ; denote Internal 
 Distribution and Spiritual Interh 
 1071, p- 62"; t. 1078, p. 622; t 1030, p. 
 628. „ 
 
 Fractionismi-s of Number = Subject* viamue, 
 t. 811, p. 224 ; [ntegerismus, Out r do. 
 
 Fractiomsmolooy = Structurology, t. 314, 
 
 p. 225. 
 
 Frame-Work, interior, of Thought-Lines, in 
 Number, t. 475, 476, p. 840; Ideal i 
 ing, t. 554, p. 895 ; Ideal, Linear, L 
 Points and UnitB, t. 603, p. 426; i 
 Body, Skeleton, t. 698, p. 468; t.1058, p. 814. 
 
 Frankenstein. John, Art-Critic, makes the 
 Male Figure to excel the Female, in grace- 
 fulness, c. 8, t. 453, p. 329. 
 
BASIC OUTLINE OF UNTVEESOLOGY. 
 
 681 
 
 Free, the Mind is so, in Thought, in Sense 
 confined or constrained, compelled or Pas- 
 sive, a. 43, t. 204, p. 168. 
 
 " Free and Equal," all men so created? a. 
 31, t. 267, p. 219. 
 
 Free Love, allusion to, t. 326, p. 231. 
 
 Free Series, Fourier, t. 708, p. 468. 
 
 Freedom, Principle of, Divergent Individual- 
 ity, t. 52, p. 32 ; t, 304, p. 220 ; of the In- 
 tellect, established, t. 412, p. 288 ; of Na- 
 ture, Wild; Regulated, t. 521, p. 379; 
 Evils of cured by more Freedom, a. 12, t. 
 998, 999, p. 587 ; and Necessity, t. 1028, p. 
 59S. 
 
 Freeland, Eev. Edward B., his services as 
 assistant pastor of the New Catholic 
 Church; His Discourses, Introduction, p. 
 vii; his Introductory paper, do., pp. xx- 
 xx vi. 
 
 Freemasonry, special Depository of Symbo- 
 lism of Form, t. 505, p. 358 ; Symbolism of 
 Form in, t. 770, p. 490 ; Symbolism of, t. 
 05, p. 542. 
 
 Friction, the constant attempt to overcome 
 it, while we know that this is impossible 
 lo succeed, t. 485, p. 347. 
 
 Front, or Face, of Body, = The "West, c. 5, 
 t. 448, p. 319 ; and Sides, of House, Ob- 
 jective, Outward Looking, Intcgerismal, t. 
 841, p. 519 ; see Face, Head. • 
 
 Front Elevation, of Edifice or Temple, t. 
 
 1022, p. 594 ; t. 1025, p. 597. 
 Frothingham*s "Philosophy an Absolute 
 
 Science," etc., t. 466, p. 336; t. 1098, p. 
 
 627 ; t. 1100, 1101, do. ; t. 1102, 1103, p. 
 
 628. 
 Fructifying Series, 1 ; 2, t. 191, p. 134 ; 
 
 One and Two, not One and Zero, t. 743, 
 
 p. 478. 
 Full, the, and the Empty, contrasted, Table 
 
 1, c. 1, t. 226, p. 163. 
 Function = Internal Action, allied with 
 
 Heart and Circulation of the Blood, a. 2, t. 
 
 42, p. 25 ; with Physiology, do. ; a. 3, do. ; 
 
 and Character (or Form) Opposite, t. 719, 
 
 p. 471 ; and Form related, t. 965, p. 570 ; t. 
 
 969, do. 
 Functionology, Internal and External, t. 44, 
 
 p. 29. 
 Fundamental Distribution, of Society ; see 
 
 Distribution. 
 " Fundamental Elaboration," Comte, t. 
 
 466, p. 335. 
 Fundamental Exposition, of the Distribu- 
 tion of the Sciences, Table 15, t. 278, p. 
 
 204. 
 Fundamental Laws of Being, Numerous 
 
 Aspects of, t. 476, p. 340. 
 Fundamentism ; see Basis. 
 Future, The, Kelatoid, c. 5, t. 448, p. 319. 
 
 G-. 
 
 Gallantry, the Cock and Hen, t. 983, p. 
 
 576 ; t. 994, p. 579. 
 Gall, a representative name, c. 1, t. 40, p. 24. 
 Gallian System, in Phrenology ; Sir Win. 
 
 Hamilton's Criticism on, t. 945, p. 561 ; t. 
 
 947, p. 562. 
 Galvanic Electricity ; see Electricity. 
 Gender, Sex, Dual Number, t. 704, p. 466. 
 Genera, in Classification, Gray, t. 490, p. 350 ; 
 
 answer to Generalogy (Natural Philosophy, 
 
 Comteau), t. 492, p. 351. 
 General Distributions, first in Order, t. 
 
 499, p. 355. 
 Generality, difference of Order in; from 
 
 Speciality, t. 34, p. 20 ; and Simplicity of 
 
 Elementary Domains, Mathematics, t. 200, 
 
 p. 133 ; is Universal, t. 439, p. 312. 
 Generalization(s) in Science, the Domain 
 
 of Natural Philosophy, Comtean Sense, 
 
 t. 334, p. 233 ; t. 337, p. 239 ; t. 566, p. 400 ; 
 
 Analytical and Observational, t. 1003- 
 
 51 
 
 1012, pp. 588-590 ; early Chinese ideas of, 
 c. 1, 2, 1. 1008, p. 588 ; not same Difference 
 as between Deduction and Induction, c. 
 1-18, t. 1012, pp. 590-601 ; see Observa- 
 tional Generalizations ; Analytical Gene- 
 ralizations. 
 
 Generalized Analogic, Comte, Table 32, t. 
 466, p. 335. 
 
 Generalogy, introduced, Clefs of (Natural 
 Philosophy), t. 292, p. 214 ; t. 334, p. 238 ; 
 t. 337, p. 240 ; omitted by Spencer, t. 339, 
 p. 241 ; repeats Ontology, Table 18, t. 347, 
 p. 245; Unismal, (Specialogy, Duismal); 
 Subordinate in Science, t. 439, p. 312 ; Clefs 
 of, do. ; is a Philosophy ; distributed, t. 
 441, p. 312 ; first in Space (Encyclopedol- 
 ogy), and in Time (Philosophy of History), 
 Comte, do., p. 313; into Objective and 
 Subjective Method (Encyclopedic), do. ; 
 = Generalisms of Echosophy, t. 445, p. 
 315 ; Objective, Analogue of The Abso- 
 
682 
 
 INDEX OF THE 
 
 hit . do. of . t. 
 
 : ui.tril.r . I .i.lo 
 
 era, in 
 
 I !. t. -l'.'-_', p. ."■"•I ; Count, Form 
 
 A: f. Kinds of, Bound Numbers, t. 
 
 66»'.. p. 4 ; fi itSem an 1 Ifotism of. M, N, 
 
 >•:!::• 7. p. 401 ; t. 678, p. 4 
 din* li in, t. 679, do. 
 
 Genkkaloiu I'm id of, tho Great 
 
 1 I p. 1 17. 
 
 LRALOII) SciENTO-PlIILOSOPniC UnIVER- 
 
 8al Ir.iN» ipi.es ; A: al guee of in Human 
 
 Body; » and skull, t.480, p. 032. 
 
 Generation-, of Line from Point; Sur- 
 face from Line, etc., t. 639, p. 448 ; c. 
 
 1, do. 
 Generations, c. 2, 4, t. 44S, p. 818 ; t. 468, 
 
 p. 887 ; Numerical Analogues of, t. 7u6, p. 
 
 487; in Time, do. ; t. 710, p. 468. 
 Genesis, of Ideas, Natural Order of, a. 3, c. 
 
 t. 188, p. 84. 
 Genitalia, echo to Throat and Neck, t. 443, 
 
 p. 818. 
 Genus, the trerm a type of, t. 1060, p. 617. 
 Gurus, accords with Thoughts contrasted 
 
 with Sensation, a. 40, t. 204, p. 166. 
 Geocentric Position, t. 755, p. 488. 
 Geography, Mental, of Brain and Head, I 
 
 wrsological view of Phrenology, t. 945, p 
 
 561. 
 Geometrical Construction ; Limbs ; Bases 
 
 and (Standards, t. 452, p. 821. 
 Geometrical Form, General Measurer; not 
 
 Artistic, e. 1, t. B02, p. 501. 
 Geometrical Line, never really made, t. 
 
 4-^4, p. 845 ; effort towards useful, do. 
 Geometry, Statology of Concretology, c 8, 
 
 t. 281, p. 188; Typical Science of Ab- 
 • (logy or Exaotology, t. -.73, p. 199 ; 
 
 relation of to Architectural Outlay or Plan, 
 
 t. 27°,, p. 2oo; t. 275, p. 201 : Clef of, t. 
 
 281, p. 206; a Concrete System of, 8 
 
 Smith, a. 29, t. 207, p. 217 ; = Limbs, t. 
 
 4.v Modern, Descartes, t. 608, p. 
 
 863 ; Ancient, by Diagrams, do. ; Modern, 
 
 truly Analogical, t. 588, p. 417. 
 Gnu, of Creation, t. 705, p. 486 ; Growth, 
 
 Fruit— Kimball, C 2, t. 788, p. 475 ; t. 991, 
 
 p. 578; t. 1 98; is the type of 
 
 1 ains, t. 1080, p. 617; see Focus. 
 Cf.p.m Form, t. 884, p. " 
 
 :uan Philosophy, the Greek, t. 
 
 rientoid Btsge of Naturo- 
 . p. 85 ; is at basil of, 1 ; 
 
 0, 1. 115, p. 63 ; rightly developed on tho 
 
 One and Zero, t. 120, p. 69; see Philos- 
 ophy, German. 
 Germinal Pour* of U 135, 
 
 p. 7."-. 
 
 Gesticulation, of the Body, = Calculus of 
 Variations, t. 452, p. 820. 
 Artoid, t. ■: 
 
 (ii.-n boloot, Science of the External Fnnc- 
 tionology of the Body, t. 44, p. | 
 
 Ghost-Lots, Halo, Films, Emanations, t. 
 representing "Spirit* 1 
 r'.t of Truth," t. • 88, p. 448 ; 
 S lere. 
 
 GftosTS, surviving Films of External Gross 
 Bodies, c. 3, t. 484, p. SOS ; called 
 c. 10, t. 4.33, p. 881. 
 
 Girdle s'>, Cnt-np at, = Kantean Distribu- 
 tion, t. 457, p. 32S ; of the Earth ; Moun- 
 tain Tops, etc. ; Round Number, t. 566, p. 
 4"0. 
 
 Globe, Little, = Point ; Face and Outline of, 
 t. 547, p. 890; immense, of Space, t. 551, p. 
 392; Circular Surface of, do.; t. 639. p. 
 448 ; (-Figure), in Egg, t. 777, 778, | . 
 Diagrams Nos. 49, 50, do. ; - ; tized, 
 generating Cube, and Egg-Figure ; Type 
 of Unity, t. 779-7-3, p. 494 ; 
 Nos. 51, 52, pp. 495, 497: t. 791, p. 
 493; t. 798, p. 499; Analogue of Point, 
 Thincr, Atom, V Molecule, Per 
 
 Individual, Worl 1. Universe, t. 817, p. 511 • 
 Point expanded infinitely = Universe, t. 
 818, do. ; t. 820, 841, pp. 512-519; a 1 
 Head of Elaborate Form; Universal, t. 914, 
 p. 5-17 ; Third Power of Rotundity, t. 915, 
 p. 548; Diagram No. 67, do.; t. 922, p. 
 551; Diagram No. 69, do.; and Conk. t. 
 924, p. 553; Cubs, Egg = Fir.^t Heads of 
 Elaborate Borm, t. 958, p. 664; and their 
 Trains, t. v'4, do.; Diagram No. 71, do.; 
 Symbols of Causes and Origins, t. 957, 95^, 
 Diagram No. 72, p. 568; t. 869, B 
 
 . t. 961-968, p. 588; t. I 5j see 
 
 Disk, Cirele. 
 
 Gloeism; see Bolidism. 
 
 Glossary Vocabulary), p. xl. 
 
 God, spiritual Centre of Beincr, t. 17, p. 12; 
 sa transcending the Universe, t. 20, p. 14; 
 proof -tence of, do.; Centr 
 
 Sour Science of, The 
 
 rit of Unity with, t. 
 the worship 1 cording to 
 
 Comte, I 1 the w irship of Universal Hu- 
 manity, le Grand Etn\ a. 8, t. 86, p. L'l ; 
 aborg, Divine Love and 
 
BASIC OUTLINE OF UNTVEKSOLOGY. 
 
 683 
 
 Wisdom = Spiritual Heat and Light, 1. 105, 
 p. 61 , the One True, the Absolute, t. 127, 
 p. 72 ; personally conceived of, and cher- 
 ished above Nature ; and wholly endowed 
 with Masculine Attributes, in a Feminoid 
 Age, c. 26, t. 136, p. 81 ; " if he exist, is de- 
 rived from Law," is Absolute Idealism, a. 5, 
 c. 32, t. 13*3, p. 85 ; Science of, a part of 
 Universal Science, do.; the All-Seeing Eye, 
 a. 9, do., p. 87 ; God, as Absolute Being, 
 Criticism of Mill, a. 6, 7, t. 267, p. 200 ; 
 The Ideal Social Pivot of the Eational 
 Universe, t. 311, p. 224 ; whether con- 
 ceived of as Personal, or rationalized into 
 Law, certain results the same, c. 3, t. 353, 
 p. 250 ; The Unrevealed, accepted as Back- 
 ground of Faith, not teleologically, t. 436, p. 
 309 ; Unity with, struggle for to end, when, 
 c. 1, t. 437, p. 310; recognized as being 
 meant by The Infinite, t. 441, p. 316; to 
 Man, as Universe to World, t. 448, do. ; a 
 Male Personage, t. 453, p. 321 ; as Abso- 
 lute Creating Cause, Table 33, t. 466, p. 
 336 ; a resultant compound existence from 
 prior Principles, t. 467, do. ; become Man, 
 Swedenborg, Hegel, t. 580, p. 411 ; a Be- 
 ing of Experience and Development, not 
 yet perfect, t. 581. do. ; Self-conscious first 
 in Man ; his Constitution, c. 1, t. 614, p. 
 434; Arbitrismal ; Matteroid Pivot, t. 767, 
 p. 488 ; Logos, Spiritoid, t. 768, do. ; of 
 the New Catholic Theology, t. 769, do.; 
 symbolized by the Single All-Seeing Eye, 
 t. 790, p. 497; or The Lord, and the Church, 
 Masculoid and Feminoid, t. 803, p. 502- 
 the Conception of, placed bach of Creation, 
 annihilates, in a sense, the Reality of the 
 World, i. 810, p. 507 ; diverse views con- 
 cerning the Being of, destined to recon- 
 ciliation through Universology, t. 1111, p. 
 632; as Typical Man repeats Man as 
 Father and Husband, c. 1, t. 1119, p. 636 ; 
 He is and is not, Affirmation that, t. 1120, 
 p. 637. 
 
 Godhead, three Persons in, Analogues of, 
 numerically, One, Two, Three, t. 130, 
 p. 73. 
 
 G(ethe, and Oken, Transcendental Anatomy, 
 t. 1043, p. 608. 
 
 Golden Mean, of Aristotle, a. 20, t. 204, p. 
 154. 
 
 Goneology, Science of Angles ; Puncto-Ba- 
 sic, Unismoid, t. 607, p. 429 ; t. 628, p. 441. 
 
 Good, and Evil, inseparable, t. 411, p. 287; 
 Mikton of, t. 412, p. 288 ; occult elements 
 
 of in Hell, do. ; relations of the, to Num- 
 bers Three (3) and Four (4), c. 10, 11, 12, 
 t. 503, pp. 362, 863 ; Swedenborg on do., 
 , do. ; relation of to Time and Space, c. 14, 
 do., p. 363 ; c. 14-39, do., pp. 363-376 ; re- 
 presented by Nature or Substance, t. 545, 
 p. 389 ; Table No. 38, do. ; see Teue, (The), 
 and The Beautiful. 
 
 Gove, Prof., mentioned, t. 62, p. 39 ; the 
 Affections of Matter, t. 803, p. 503. 
 
 Governing, the highest form of serving, t. 
 58, p. 35. 
 
 Government, of the World ; Organized Sci- 
 ento-Spiritual Planetary Institute of, Intro- 
 duction (Note), p. viii ; a branch of Prac- 
 tical Philosophy, 1. 12, p. 9 ; see Table 1, 
 t. 15, p. 11 ; of Head by the Heart, doctrine 
 of Comte, contested by Universology and 
 Integralism, c. 1-3, t. 58, p. 35 ; of Head 
 over Hand and Heart, t. 177, p. 127 ; Uni- 
 versal Spiritual, — The Pantarcht, (Intro- 
 duction, p. xix ;) t. 432, p. 305 ; Temporal, 
 Comte's, t. 767, p. 488 ; his Spiritual, do., 
 t. 768, do.; Law governing mainly, the 
 Governor in Subordination to it, do. ; in 
 the sense of Rule, is Masculine, t. 803, p. 
 502; see Pantarchal Government. 
 
 Governmental Diversities, all will be re- 
 conciled through Universology, Integral- 
 ism and Pantarchism ; Introduction, p. 
 xix ; t. 56, p. 34 ; t. 432, p. 305. 
 
 Governor, Immediate and Ostensible, t. 767, 
 p. 488. 
 
 Grace, Gracefulness, Diagram No. 69, t. 923, 
 p. 551. 
 
 Grammar, of the Universe, c. 1, t. 144, p. 
 104; Coleridge, c. 1-3, t. 380, p. 271; see 
 Language. 
 
 Grand Bases, Two, of Character, t. 309, p. 
 223. 
 
 Grand Doctrinal Adjustment, t. 1113, p. 
 633. 
 
 Grand Etre, Le, = The Universal True 
 Human World ; the object of worship in 
 the place of God, according to Comte, a. 3, 
 t. 36, p. 21 ; see Graud Man. 
 
 Grand Evolution, of Scientific Methods, t. 
 583, p. 413. 
 
 Grand Fabrication, of whole Armory of 
 Truth, t. 1111, p. 632. 
 
 Grand Man, The; = The Universal Human 
 World ; the object of worship in the place 
 of God, according to Comte, a. 3, t. 36, p. 
 21 ; Swedenborg's, t. 82, p. 45 ; = Human- 
 ity entire, t. 434, p. 307, Swedenborg ; Le 
 
684 
 
 DIGESTED END EX TO THE 
 
 Gran.l Etre, Oomto, etc., t. 871, p. 571 ; 
 see Qrand l 
 
 Ci:.\M) Vii:.\mi;i:, of Harmony, Ml, (1788), 
 
 t. loj>, p, 599 ; hiualoal Octaves, t. L081, p. 
 
 601 ; I'i. . p. 80S ; t. 1082, 
 
 . dot; of Science, Number 64, t. 1084, 
 
 p. ■ 
 
 ID Opposite Doctrines. Two, in Re- 
 ligion, Philosophy, and Practical Life, 0.2, 
 t. 1119, p. 887, 
 
 Grand Obdxbs, of Generalization, Two, t. 
 1009, p. 
 
 Grand 1 Conciliation, New Catholic 
 Church, Introduction (Note), p. viii ; Ra- 
 tional, of all Schools and Sects, t. 71, p. 42; 
 L73, do.; t. 79, p. 44; the, of All Doc- 
 trines, t. 414, p. 289; c. 1, 2, do., p. 290; 
 c. 8, t. 430, p. 303 ; can only come through 
 the Universal Science, 1. 1048, p. 611 ; The, 
 the Crowning Harmony of Humanity, t. 
 1111, p. 032 ; t. 1112, do.; will have been 
 effected, t. 1128, p. 039. 
 
 Gravitation; extended from Atoms to 
 "Worlds ; Individuals in Society, t. 391, p. 
 277; Comte, t. 450, p. 318. 
 
 Gray, Botany, t. 314, p. 225 ; his System of 
 Classification, t. 490, p. 350. 
 
 Great Crisis, The, of One Hundred, or One 
 Thousand Years, t. 430, p. 299 ; Victor 
 Hugo's New Nationality, c. 1, t. 430, do. 
 expected in the Churches, t. 431, p. 300 
 c. 2, do., t. 432, p. 305 ; t. 434, p. 3o7 
 as propounded by Hewitt, c. 5, t. 434, p 
 308; to affect the Earth itself, do. 
 Fourier's idea of; New Creations, do. 
 
 "Great Deep." the, what, t. 637, p. 447. 
 
 Greatest Simplicity, Law of, (Funda- 
 mental with Comte) ; see Tendency to 
 Equation. 
 
 Greek Philosophy, begins in Positive 
 Chaos; arises thence to Elements, t. 90-93, 
 pp. 54, 55; different Schools of, founded 
 on different Elements, t. 91, p. 54; antici- 
 pates modern Schools, t. 91, 1*2, pp. 54, 55; 
 the Bfaterioid stage of Naturo-Metaphysic, 
 t. 93, p. 65 ; Positive, t. 106, p. 65 ; sym- 
 bolized by the Number One, t. 120, p. 0'j ; 
 tended to Natural Science, 1. 121, p. 70. 
 
 Ground, Positive and Negative; Something 
 and Nothing; Pelvis and Skull ; Space, t. 
 
 p. 826; Negative, of Being, Tab 
 89, t. 668, p. .".'.'7 ; Positive, of Continuous 
 Existence, do., do. ; Mean;-, End, Chaly- 
 beos, e. I, U786, p. 475; Individuality, 
 achieved, tne, of all True Society, t. 769, p. 
 484. 
 
 Gbouhd Floor; see Lower Story. 
 
 Group s), Cardinal ; Series Ordinal, t. 219, 
 p. L67; nr Space; t. 220, p. 168; of Verte- 
 bra] and of Correaj oncling Priucip 
 4.".,"., p. 826; of Kantean Categories, 4, t. 
 457, p. 32S ; of Fingers and Toes, t. 467, p. 
 829; Upper 2, Double, t. 458, p. 880; Di- 
 gital, c. 7, t. 503, p. 360 ; of Ribs and Ver- 
 tebra, c. 8, do., p. 361 ; of Numbers, in 
 Cardinal Series ; First, in, t. 658, | 
 Spiritual Unity of Obji ty of 
 
 Individuals, t. 759, p. 4^1 ; of Digital Num- 
 bers, composition of, t. 856-859, p] 
 524 ; Diagram No. ; t. 
 
 861, do.; of Cardinal Numeration, t. 867, p. 
 
 Groupial Character, of Cardinal Numera- 
 tion, t. 863, p. 528. 
 
 Groups and Series. Numerical, t. 873, p. 
 629; Comparalogioal, t. 842, 940, p. 660; in 
 Harmony, Musical and Societary, t. 949, p. 
 563. 
 
 Group-Series, of Cardinal Numbers, t. 707, 
 p. 4 67. 
 
 Grundsaetze, German for Principles, t. 791, 
 }>. 498. 
 
 Guilds, Separate, Sociologically, in the Body, 
 t. 468, p. 822. 
 
 Gullet, Throat, Alimentary Canal, Purga- 
 tory, t. 408, p. 2S6. 
 
 Gulliver, Lilliputians, Big-endians and 
 Little-endians, t. 991, p. 577. 
 
 Gymnastic, Vocal; Phonetics, Value of, t. 
 484, p. 846 ; is true beginning-point of 
 Future Educational System, do.; do. of 
 the Unification of the Speech of all Nations, 
 do.; Intellectual and Transcendental, t. 
 844, p. 452. 
 
 Gymnastics, alluded to, a. 3, t. 42, p. 
 25. 
 
 H. 
 
 Hades, related etymologically to Shades, c. 
 
 10, t.453, p. 331. 
 Hair of the Head, in relation -with the 
 
 Neck, Throat, and Chest, c. 3, 10, t. 453, 
 pp. 324, 331 ; Analogue of Shads or Sha- 
 dow f om dome ot' building; of Veil; the 
 
BASIC OUTLINE OF UNTVERSOLOGY. 
 
 G85 
 
 Long Hair of women, meaning of, c. 4, t. 
 453, p. 324 ; Strength from, Sampson ; In- 
 tuition aided by, do., p. 325. 
 
 Halfism, first regular stage of Partism, t. 
 2(31, p. 193 ; Duismal, t. 264, p. 194. 
 
 Half-Jaw, c. 7, t. 503, p. 360. 
 
 Half-Knowledge, from traversing the road 
 one way, a. 8, c. 32, t. 136, p. 87. 
 
 Halfnes3, = Differentiation or Analysis, t. 
 316, p. 226 ; first step in Regular Subjec- 
 tive or Internal Distribution, t 321, p. 227. 
 
 Half-Truths = Falsehoods, necessary Factors 
 of Truths, a. 31. t. 267, p. 219 ; c. 36, t. 503, 
 p. 374. 
 
 Halo, Films, Eadiations, t. 613, p. 433 ; see 
 " Sphere." 
 
 Halves, Thirds, Fourths ; Fractional Head- 
 Numbers, t. 222, p. 158 ; beginning of 
 Fractionality, t. 306, p. 222 ; = One, One, 
 (1; 1), t. 482, p. 344. 
 
 Hamilton (Sir William), his division of 
 mind, same as Kant, t. 25, p. 16; on the 
 term Ideology, c. 1, t. 113, p. 67 ; mention- 
 ed, a. 15, c. 32, 1. 136, p. 90 ; furnishes Mas- 
 son with account of Cosmical Conceptions, 
 t. 366, p. 261 ; .Real Presentationism, t. 143, 
 p. 289 , and Reid, t. 415, p. 290 ; t. 419, p. 
 293 •, criticised by Mill ; see Mill. 
 
 Hand, and Heart, to be governed by the 
 Head, t. 177, p. 127 ; Flexibility of, mean- 
 ing of, t. 458, p. 330 ; c. 6, t. 503, p. 359 ; 
 distribution of repeats that of body, 1. 1038, 
 p. 605 , Typical Plan of Bones of, t. 1039, p. 
 606 , Right , see Right Hand. 
 
 Hard Pan, Basis reached by Radical Analy- 
 sis, t. 483, p. 345. 
 
 Harland, Prof. Thomas, of the Pantarchal 
 University, mention of, c. 35, t. 863, p. 526. 
 
 Harmonic Laws, t. 977, p. 572. 
 
 Harmonic Numbers ; see Sacred Numbers. 
 
 Harmonic Order, of Society ; involves and 
 rests on Individuality and Unitt, t. 303, 
 p. 219. 
 
 Harmonic Society, Laws of Harmony, Mu- 
 sic, Fourier, t. 949, p. 563 ; t. 950, 951, do. ; 
 Law of the Series, of, do. 
 
 "Harmonies," " Distribution of the," Fou- 
 rier, t. 489, p. 349. 
 
 Harmony, and Charm, Fourieristie Prin- 
 ciple, also Pantarchal, t. 56, p. 34; re- 
 conciliation, of Ideas, t. 84, do., p. 47 ; com- 
 posite and transcendent, c 1, do. ; Co-opera- 
 tive, of the Affections, and the Conduct 
 secured by a fixed Intellectual Centre of 
 Unity, 1. 185, p. 130; Ecstatic, of the Final 
 
 Order of Human Society, t. 302, p. 219 ; 
 of Individuality and Unity, t. 3U3, do. ; 
 Final, of Truth, t. 414, p. 289 ; c. 1, 2, do., 
 p. 290 ; and High Harmony, for the Race, 
 Fourier, t. 428, p. 299 ; final Reign of, on 
 Earth, c. 5, t. 430, p. 301 ; t. 431, do. ; see 
 Millennium; of Christians, Infidels, and 
 Heathen, in prophecy, c. 7, do., p. 302 ; 
 Robust Development of, t. 434, p. 307; 
 New Creations and Earth-Changes at Ad- 
 vent of, c. 5, t. 434, p. 308 ; of High and 
 Low ; of Exact and Inexact, t. 907, p. 543 ; 
 = Music, t. 943, p. 560 ; of Numbers, t. 948, 
 p. 562 ; t. 950, 951, p. 563 ; Laws of Mu- 
 sical and Societary, t. 949, p. 563 ; Con- 
 jugal ; Integralism ; two Ends of Egg, t. 
 991, p. 578 ; of Faith and Skepticism, a. 13, 
 t. 998, 999, p. 587 ; of Movement, relation 
 of to Nuptial Form, 1. 1068, p. 618 ; Uni- 
 versal Type of, Reconciliation of Contraries, 
 t. 1111, p. 632 ; The Crowning, of Hu- 
 manity, do. ; of Contrast, higher than of 
 Affinity, t. 1113, p. 633 ; between Opposite 
 Doctrines, do. ; Univariant, do. ; will re- 
 sult, t. 1123, pp. 638, 639; General; see 
 Reconciliative Harmony of Ideas. 
 
 Harris (Thos. L.), Arcana of Christianity, 
 characterized, c. 1, t. 420, p. 294 ; Pseudo- 
 Celestial, not in a bad sense, c. 26, t. 503, "p. 
 368. 
 
 Hartley, his theory of Perception, Mill, a. 2, 
 c. 32, t. 136, p. 83. 
 
 Hatching, of Brahminical Egg, t. 991, p. 578. 
 
 Head, thf, of Man, symbol of Intelligence 
 or Knowing; Diagram No. 2, (Typical 
 Tableau), t. 41, p. 24 ; t. 42, p. £5 ; and 
 Face, Features of, a. 1, do. ; Analogue of 
 Anatomy, do., p. 26 ; in service of Heart, 
 t. 58, p. 35 ; Type of, Water, t. 94, p. 57 ; 
 Head of the Head, t. 94, do. ; associated 
 with Light, Eye, Brow, t. 95, p. 58 ; 
 Nature's hieroglyphic of Light (through 
 Mirror, Water, Eye), t. 97, p. 59 ; between, 
 and Hfiart, the Breathiug or Spiritual Re- 
 gion, t. 98, do. ; type of Knowledge or In- 
 telligence, t. 104, p. 61 ; related to Number 
 One, t. 117, p. 69 ; a. 9, c. 32, t. 136, p. 88 ; 
 is destined to preside over Heart and 
 Hand, t. 177, p. 127 ; reconciles Centre 
 and Aboveness, c. 5, t. 231, p. 181 ; the 
 3rd Story of Body, t. 285, p. 209; re- 
 peats Man, t. 287, p. 211 ; Dome of Temple, 
 do. ; and Brain, the Analogue of Hea- 
 ven, t. 408, p. 285; Analogue of Man, 
 Heaven, Intelligence, t. 446, p. 315; t. 448, 
 
680 
 
 dig s or the 
 
 r God in IK-.. 
 
 r€ of Animism, do., ]•. 
 
 and Trunk, Analogical Anato L64, 
 
 I ; " I1kai» 01 iiik I 0BH1 i:."' l. 476, p. 
 
 341 ; :n -H.i ufSuieuoe, as Trunk of 
 
 Human, Is 
 
 Ovoidal, t. 658, p. 894 ; Halo on, t. 818, p. 
 
 '* Sphere"); position of at Top, t. 
 
 p. 1 18 ; Cardinismus, t. 671, p. 459 ; 
 
 Analogies of Head Numbers, t. 706, p. 467 ; 
 
 Head of individual in Logical Order, do.; 
 
 of A dole, and Foint, Substance; 
 
 Trunk, Form; t. 888, p. 582; of Anthro 
 
 }H>id, taken as a Fixed Basis , the Trunk, as 
 
 u Process or Cbn tto uative Adjunct of, t. 892, 
 
 p. 586; a Pivot, do.; Low Analogue of 
 
 Unit ; Trunk of Two, t. 894, B96, pp. 686, 
 
 . Diagrams Nob. 62, 68, pp. 538, 539; 
 
 the Domain of Logical Connection, t. 956, 
 
 p. 565; repeats Child, Foetus; Type of 
 
 ice and Mind, t. 97">, p. ">7^; represents 
 
 Psychology, do. ; = Focus of the Body, t. 
 
 p. 678 , Analogy of with Single Unit, 
 
 t. 1075, p. 620; Analogue of Foetus ; de- 
 
 veloped from within the Body, t. 1077, 
 
 1078, p. 622. 
 
 Head Tones ; see Rones of Head. 
 
 Head Formb, t. 986, p. 575. 
 
 Head Nukbbbs, Grand, One, Two, Three, t. 
 221, p. 158; Cardinal, and Ordinal, echo 
 of, t. 245, p. 1S7 ; Fractional, do. , In- 
 determinate, do. ; Cardinal, as Clefs of 
 Spenceriau Distribution of tlu^ Sciences, 
 t. 247, p. 188 , t. 269, p. 196; t. 271, p. 198 ; 
 Odd and Even; Concrete and Abstract, t. 
 477. p. 842; Analogue (inversely) of Hu- 
 man Head, t. 706, p. 407. 
 
 II lad Types, of all Elaborated Form, Globe 
 and < dbs, t. 77^, p. 493. 
 
 Health. Disease and Cure, of the Individual 
 and ofSociety : Exact Analogy between, t. 
 p. 575; t. 985, do. 
 
 IIkap.ing. and Bpeaking, Analogy, of with 
 coition, t. 448, p. 317. 
 
 HxABT (OT Left Side), of Man, Diagram 
 No. 2 (Typical Tableau,), t. 41, p. 24; Sym- 
 bol ofLove, Affection, Feeling, t.42, p. 'J."> ; 
 allied with Function or internal Action, 
 and circulation of the blood, a. 2, t. 42, 
 e of Physiology, do.; with 
 Sentiment or Affection, of Comte, t. 42, p. 
 jerved by the Bead, t. : Ana- 
 
 logue of Heat, t. 95, '."'.. p. 6 p. 59; 
 
 between, and Head, the Breathing or Spi- 
 ritual Region, t. 98, do.; type of Senti- 
 
 ment or Affection, t. 104, p. 61 ; and Hand, 
 to be governed by the Head, t. 177, p. 127, 
 and Lungs, Bhythm of, Swedenborg, e. 7, 
 
 t. 51 
 
 H*A3 .led with Life, Heart, Bl< 
 
 Affection, t. 95, p. 58; with Central Forces, 
 and Molten Interior of Earth, do.; inti- 
 mately related to Light, und they with 
 rt and Head, t. L08, p. 61 , ol Heart type 
 of Sentiment or Affection, t. 104, in.-), Jo. ; 
 Swedenborg, c 2-6, t. 105, p. 62; - Impul- 
 sion, Hiekok, t. 301, p. -J77 ; in Social Do- 
 main = Attraction, do. ; Internal Force, t. 
 507, p. 361 ; see Fire, Thermoties. 
 
 Heathex, their prospective development, e. 
 7, t. 480, p. 802; c. 9, do.. 
 
 Heaven. *■, Stand above and rest on the 
 Hells, t. 81, p. 4."> ; in the form of a man, 
 do. ; the Grand and Divine Man, Sweden- 
 borg, t. 82, do. ; Notation for, t. 300, 301, 
 p. 218; of the Three, Swedenborg, t. 301, 
 do.; the Spiritual World, "the Lord in 
 Heaven/" Swedenborg, t. 881, p. S 
 362, p. 259 ; Analogue of Transcendental- 
 ism, t. 406, p. 284 ; the Old not perma- 
 nent, t. 4o7, p. 2S5 ; has its Analogue within 
 us, t. 408, do. ; in Erain and Head, do. ; 
 the Higher Interior World; in Spirit- 
 World, or in Mind, t.4< ; no Abso- 
 lute Separation of from Hells, t. 409, do. ; 
 The New and The Old, do.; t. 411, p. 287; 
 t. 412, p. 2S8; and Hell, Absolute, re- 
 placed by Relative, do., p. 289 ; Evil in, 
 do.; Table 80, t. 419, p. 293; the Throe 
 Bwedenborgian, characterized, t. 420, p. 
 294; Dniversological modification, c. 1, 
 do.; ail within the Primismns of Develop- 
 ment, t. 421, do.; assumed to be about 
 to reverse their Action in the Future, t. 
 422, p. 295; the Three, of Swedcnl 
 428, p. 299; The Primitive ; The T 
 tional , The Ulterior, t. 48 ; the 
 Spiritual of the Past, a Foetal Brain, t. 434, 
 do. ; and Earth, the Old and the New, do., 
 
 I'- 
 Heavy I Symbolism of, t. 573, 574; 
 
 Diagram No. 22, p. 4"7 ; t. :>75. p. •'. 
 IIkavv SoUBDS, Sonants, c ."., t. 675, p. 408. 
 Hlavv Thxhos, Number- Analogues of, t. 
 
 I, p. 4.',;-;. 
 HxBBBW, Diacritical Points in, t. 604, p. 427 ; 
 
 Philosophy ; see Philosophy, Hebrew. 
 IIh.li., Absolute Idealism, e. 1, t. 89, p. 
 
 vacillation of, as to beginning-point, c 1, t. 
 .55; ends in a ail German de- 
 
BASIC OUTLIKE OF UNTVEKSOLOGY. 
 
 687 
 
 velopment of Philosophy, t. 109, p. 65 ; 
 fastens on a Limit between the Something 
 and the Nothing, and between Subject and 
 Object, t. 114, p. 67 ; his " Something = 
 Nothing," t. 120, p. 69 ; lacked the nexus 
 of Logic and Nature, t. 168, p. 122 ; pro- 
 mise and disappointment of his System ; 
 agitation of Europe upon it ; his Dialectic 
 of Something and Nothing, t. 191, p. 133 ; 
 his relation to Heraclitus, a. 32, t. 204, p. 
 161 ; Table 1, c. 1, t. 226, p. 163 ; on The 
 Absolute, a. 7, t. 267, p. 201 ; a. 11, do., p. 
 203; his Dialectic, Schwcgler, t. 330, p. 
 236 ; a. 3, t. 354, p. 252 ; Masson's State- 
 ment of his System, t. 370-372, pp. 263-267 ; 
 stands on the idea of Limit, t. 370, p. 263 ; 
 his Philosophy the Absolute Dialectic, t. 
 373, p. 267 ; Notation of, do. ; t. 374, p. 268 ; 
 Mind, Logic, Nature, t. 438, p. 310 ; his 
 effort, to revert from Objective World to 
 Mind, t. 444, p. 314 ; mention of, t. 458, 
 p.330 ; referred to, t. 476, p. 340 ; Some- 
 thing = Nothing, and other Equations like 
 it, t. 486, 487, pp. 347, 348 ; his Conception 
 of Order of Creation illustrated, t. 580, p. 
 411; on Limit, t. 714, p. 469; without 
 Canon of Criticism, t. 717, p. 470 ; his 
 system not fruitful, do. ; . subdivides the 
 Feminoid Half of Being only, t. 739, p. 
 477 ; Transcendentalism of annihilates ap- 
 pearance as reality, t. 810, p. 507 ; substi- 
 tutes Limit, do. 
 
 Hegelian Equation, Something and Noth- 
 ing ; Dialectic, t. 383, p. 273 ; Table 29, t. 
 394, p. 279. 
 
 Height, t. 284, p. 208 ; tallness, of Person or 
 Edifice ; see Elongation ; repeats Time, t. 
 284, p. 203 ; t. 237, p. 211 ; of Edifice, t, 
 1019, p. 593 ; repeats Anthropism, Col- 
 umns, Caryatides, t. 1025, p. 597 ; Pillars, 
 Trees, Cedars, do ; Uprising, Perspective, 
 t. 1088, p. 624 ; see Altitude, Elongation. 
 
 Heliocentric Position, t. 755, p. 482. 
 
 Helix, Helicism, defined, t. 637, p. 447. 
 
 Hell(s), Notation for, t. 300, p. 218 ; the lowest 
 range of Ghost-World, or of Mind, t. 405, 
 p. 283; repeat this World, do., p. 284; and 
 Earth, respectability of, t. 407, p. 285 ; Ana- 
 logues of in Body, V ,r »w, t. 408, p. 286; 
 no Absolute Separation of from Heaven, t. 
 409, do. ; t. 411, p. 287 ; t. 412, p. 288 ; 
 Good in, do. ; Table 30, t. 419, p. 293. 
 
 Helmholtz, Prof., t. 62, p. 39. 
 
 Hemispheres, of Being, Something and 
 Nothing, t. 260, p. 193; see Halfism ; Man 
 
 and Woman, so thought by Plato, t. 322, p. 
 228 ; of Planet and of the Heavens repeat 
 Sexes in Society and Side-Halves of Indi- 
 vidual Body, t. 323, p. 229 ; and Bride- 
 groom and Bride, t. 324, do.; of the 
 Brain, Male and Female, c. 1, t. 435, p. 
 309 ; Sundered, of Knowledge, united, t. 
 499, p. 356 ; of Thought, characteristic of 
 the largest Philosophies heretofore, c. 22, t. 
 503, p. 366 ; below and above, t. 655, p. 
 456 ; Something and Nothing, as such, t. 
 712, p. 469 ; Man and Woman as, Plato, t. 
 1055, p. 615. 
 
 Hemiplegia, One-sided Paralysis, symbol- 
 ism of, t. 322, p. 228 ; Plato's idea of Man 
 and Woman as halves, do. ; the Sociologi- 
 cal Analogue of, t. 982, p. 574 ; 1. 1055, p. 
 615. 
 
 Hen, and Cock, t. 988, p. 576 ; Figures of 
 Egg-Form, Diagram No. 74, t. 990, p. 577 ; 
 "-. Egg. 
 
 Henry (Joseph, Prof.), Somatology, Table 7, 
 t. 40, p. 23 ; and t. 392, p. 277 ; Etheria, t. 
 63, p. 39 ; t. 675, p. 460. 
 
 Hequembourg, (Rev. C. L.), his view of 
 Second Coming, Millennium, Last Judg- 
 ment, etc., c. 4^6, t. 430, p. 301 ; c. 1, t. 
 431, p. 304. 
 
 Heraclitus, Conciliation of Contraries, a. 19, 
 t. 204, p. 153 ; a. 31, do., p. 160 ; Polar 
 Antagonism, Inexpugnability, Convert- 
 ible Identitv, Terminal Conversion 
 into Opposites, do. ; all is and is not, a. 
 32, do., p. 161 ; on the Universal and the 
 Particular Faculty in Man, a. 33, do. 
 
 Hermella, case of, Embryonic Organization, 
 type of all Organization, c. 11-18, t. 136, 
 pp. 78-80 ; case repeated in Human Em- 
 bryology, c. 23, do., p. 81. 
 
 Hermetics, the, He w r ho can name can con- 
 trol, Introduction, p. xxxiii. 
 
 Hewitt, Simon O, Spiritual Order of Archi- 
 tecture in Form of Female Body, c. 1, t. 
 453, p. 321. 
 
 Hickok, (Laurens P., Dr.), discards Matter ; 
 substitutes Force ; a Standing-against-each- 
 other of Opposite Forces ; will of God ulti- 
 mated as Matter, t. 65, p. 40 ; the Ameri- 
 can Kant, 1. 134, p. 74 ; entitled to more 
 attention ; co-ordinates Theology and Phil- 
 osophy; his new doctrine of Forces, t. 
 133, 134, do. ; his discrimination between 
 Principles and Facts, a. 28, c. 32, t. 136, p. 
 94 ; his forces, t. 177, p. 127 ; disclaims the 
 pretension of discovering a Unifying 
 

 DR. INDEX TO TDK 
 
 . t. LM, 198, p. : I : hifl 
 sutliorit] that the claim i- not irreverent, 
 
 .; his discrimination and definition of 
 :ul Principles ; Faith and Knowl- 
 edge ; Iuda< I Impirioal and Rational, 
 orTransoen leol is and Lava, 
 K. ana Science, a. 1-9, t. . 
 {•; . - U nUil ta Boi- 
 enee, t. 408, p. 889; t. 47o, p. 840; exhil 
 
 lence of the influence of Comte, t. 1097, 
 1>. 626 ; representative of Artoid Stage of 
 >hyaie, do., do. 
 
 lhi.KAi:. n v (or Pyramid), of the Soienoea, 
 l , 86, p. 21; and t. 461, p. 819; en- 
 
 larged meaning of, t. '.<-_'4, 926, p. •">•">:.;; 
 
 of Biaacnliam and Feminism oonsti- 
 tnted, t. 1119, p. 686. 
 
 HxEBOGLYPHB, of The Infinite, in Science, t. 
 -, p. 891; Nature's or' Principles, ana- 
 ith Human Figure, t. 1 jsC, p. 
 
 " Hum Habxont," Fourier, t. 981, p. 556. 
 
 High : uactical Tbuth j see Complex Troths. 
 
 HlHOOOIBX, Kalnnkee Incarnation, c. 7, t. 
 . p. 802. 
 
 Hindoo I iiilosophy, Absolutoid, Pnenmato- 
 Qniversal ; Analogue of Pure Space and 
 Time, t. -7. p. ■". l ; wipes out all discrimi- 
 nations; or confounds all; a Negative 
 Chaos, t. 83, do. ; first to reach the Abso- 
 lut doctrine of Annihilation, 
 do.; personified in Brahm, do.; more in, 
 t an dm re Negation ; ail schools represented 
 in, c. 1, t. 89, p. 53 ; Negative, t. 106, p. 
 0,; symbolized by Zero, t. 120, p. 69; 
 tended to Metaphysics and Mathematics, 
 t. 121, p. To; Brahminieal Egg, t. 991, p. 
 : broader than Christianity, do. 
 
 HlNOK, (Latin Cardo, whence Cardinal), t. 
 214, p. 158. 
 
 liiNci; ism. Cardinism, Office of Line, t. 591, 
 ]'. 419 ; Balanced Vibration of, t. 592, do. 
 
 Hnros-Ponrr, of Beings, illustrated by the 
 Bingle Unit, hinging between Outer Series 
 of Integers and Inner Series of Fractions 
 and Infinitesimals, t. 1072, p. 620; develop- 
 ment of the idea, t. 1078-1076, do. 
 
 HlSTOSIOAX Obpkb; -<■>■ Natural Order. 
 
 Hiarosr, Vender Weyde, t. 336, p. 239; 
 Philosophy of ; see Philosophy of History. 
 
 HrrOBOOUX (GenI K. A.), Works of on Spi- 
 ritual Subjects, c. -j*;. t. 508, p. 
 
 Ho. Chinese for Harmony - Cardinality, Or- 
 dinality, c. 4-8, t. 786, p. -176. 
 
 Hooabth'i Line, t. 929, p. 555; Diagram 
 No. 70. 
 
 i:i:man Pbxbtotci, of Beauty; Com- 
 pi \iuen and Higher Degrees of, c. a, t. 
 
 453, p. :J-'J ; Lim., of Beauty, Diagram > 
 lo, t. 512, p. 871 ; t. 518, p. 879; t. 514, p. 
 374; Diagram No. 11, t. 520, p. 878; t. 521, 
 
 do.; its Lower and Higher De g r ees of 
 
 Evolution, o. 1, t. b>>6, p. 684 ; t. 888, p. 
 585. 
 
 QoxnrjCSS; Self-Centering Unity, t. 309, p. 
 
 Holt City, t. 428, p. 295; t. US . see 
 
 New Jerusalem. 
 
 Holy GB08T, the, Morphia Analogue of, t. 
 
 687, i>- 447. 
 Homily, t. l'2, p. 15. 
 Homixal Kingdom Artisin of Nature, t. 
 
 888, p. 585. 
 IIoaIvEopatuy', potentialudng theory of, Ana- 
 
 logtu ';/' FVuctiona down to J/ijinHisi/nuls, t. 
 
 1078, p. •'•-'-'. 
 HoMuioiiLitiA, Anaxagoras, a. 86, t. 204, p. 
 
 164. 
 Horizontal, dhanged to Perpendicular, t. 
 
 29, p. 18 ; Diagram No. 2 (Typical Tableau), 
 
 t. 41, p. 24. 
 
 Hokizontauty, Analogue of Analogic, t. 585, 
 p. 414; Perpendicularity and Inclination = 
 Statutology, t. < ... 441 ; related to 
 
 Three Kingdoms, do. ; and t. 629, 680, pp. 
 441, 412; I. 681, p 44:i; Lateral, t. 1US3, p. 
 624; Fore-and-Aft, do. ; t. 1089, do. 
 
 IIohse, Arabian ; Head, Back and Neck, t. 
 929, p. 555 ; Diagram No. 70, do. 
 
 Hour, The, of Birth, now, t. 434, p. 306. 
 
 House, my Father's, many mansions, t. 68, p. 
 41 ; illustrative of Society, Internally, t. 
 307, 308, p. 222 ; Externally, t. 810, P- 223 ; 
 externally related, Objective, Social, t. 841, 
 p. 519; Edifice, Temple, t. 903, p. 541; 
 Diagram No. 64, do.; t. 924, p. 552 ; see 
 Temple. 
 
 Hoyle, David, a member of the University, 
 Introduction, p. xiii ; his Introductory pa- 
 per, do., pp. xxvi-xxviii. 
 
 liioo (Victor; ; his prophecy of a wonderful 
 New Nation, c. 1, t. 430, p. 
 
 II Umax Boot, Analogy of with Astronomy, 
 t. 274, p. 2oi); Bi-lateral Symmetry of, t. 
 481, p. 848; special Domain to Illustrate 
 Form, t. 497, p. 855 ; Parts of numerically 
 distributed, o. 2, t. 508, p. 857 ; Schedule 
 of Distribution of, c. 7-9, t. 508, pp. 
 869-861; SB affected by Mechanical Fores, 
 t. 622, p. 438; Vegetative and Animal 
 Systems within, t. 633, p. 444 ; Morphio 
 
BASIC OUTLIKE OF TJKIYEESOLOGY. 
 
 689 
 
 Composition of, Spenser's " Fairy Queen," 
 a. 1,0.1. t. 903, p. 547 ; First Grand Di- 
 vision of, Quarters, t. 1037, p. 604 ; Ana- 
 logy of with Numerical Series, 1. 1071-1075, 
 p. 620 ; developed from the Unit, 1. 1076, p. 
 621 ; t. 107S, p. 622 ; see Body. 
 
 Human Figure, Typical Plan of, Analogue of 
 Planet and Trail, t. 670, p. 45'j ; Diagram 
 No. 45, do. ; t. 671, do. ; of Totality of 
 Universe, do. ; impressed on every thing, 
 c. 1, 2, t. 895, pp. 538, 539 ; and Egg-Form 
 interblended, t. 987-1000, pp. 576-582; 
 Diagram No. 74, t. 990, p. 577. 
 
 Human Form, t. 802, p. 500 ; t. 986, p. 575. 
 
 Human Governor, in the " Place of God," t. 
 311, p. 224. 
 
 Human Hand, Typical Outlay of, referred to, 
 c. 6, t. 503, p. 359. 
 
 Human Intervention, Comte, c. 6, t. 136, 
 p. 77. 
 
 Human Nature, t. 992, p. 579. 
 
 Human Organismus, The Grand, t. 311, p. 
 
 224 ; Primitive Type of Construction of, t. 
 834, p. 517. 
 
 Human Pace, repeats Man Male, c. 1, 1. 1119, 
 p. 636 ; repeats God, do. 
 
 Humanity, The Grand Man, t. 434, p. 
 3u7. 
 
 Humeolot, and Oken, took the Concrete Di- 
 rection, t. 121, p. 7u. 
 
 Hume, employs the word " Passions " in 
 Fourier's sense, c. 1, t. 105, p. 62; a Nihil- 
 ist, Masson, c. 1, t. 366, p. 261. 
 
 Husband (husbandman), Man is of the Earth, 
 t. 1068, p. 618. 
 
 Hybridity, explained, and defended in the 
 composition of words, c. 1-9, t. 3, p. 2. 
 
 Hydrology, Vander Weyde, t. 338, p. 240. 
 
 Hygiene, the True, based on Radical Analy- 
 sis, t. 484, p. 345. 
 
 Hypnotism, mentioned, c. 2, t. 5, p. 5. 
 
 Hypostasis, Masculoid and Senectoid, a. 48, 
 t. 204, p. 171. 
 
 Hypothendse, Inclination, t. 1088, p. 624. 
 
 I. 
 
 Ideal, related to Brow, and, through Chest, 
 to Spiritual, c. 8, t. 9, p. 8. 
 
 Ideal Framework, of Lines, interposed be- 
 tween Points, Objects, Units = Relations, 
 t. 603, p. 425. 
 
 Ideal Outlay, of Human Body ; Schemative 
 Lines ; Typical Plans ; Type-Forms, t. 455, 
 p. 325. 
 
 Ideal Unity, back of Something and Noth- 
 ing, t. 260, p. 193; Spherical Wholeness, 
 do. ; still back of Wholeness and Partness, 
 t. 265, 266, p. 194 ; of Society, represented 
 in a Pivot or Chief, t. 761, p. 485 ; t. 762, 
 
 Idealism, of Berkeley, and Fichte, t. 66, p, 
 40; c. 32, 1. 136, p. 83 ; and Sensational- 
 ism, Morell, a. 8, do., p. 86 ; (Transcen- 
 dentalism, Spiritualism, Mysticism), a. 9, 
 do., p. 87 ; has for Analogues Nervous Sys- 
 tem, Brain, Mind, Eye, Sight, with its Re- 
 flectors, do. ; Man and Head of Man, do., 
 p. 88; restated, t. 397, p. 280; repeated 
 by Transcendentalism, t. 435, p. 308; Pure, 
 Tulk, c. 17, t. 503, p. 364 ; Pure, of Plato, 
 Type-Forms creative ; reversal of Sweden- 
 borg's statement, c. 34, t. do., p. 373. 
 
 Idealist theory of Perception, a. 4, 5, c. 32, 
 t. 136, p. 84. 
 
 Ideality, of Law, a. 9, c. 32, t. 136, p. 87. 
 
 Idea(s), = Forms, derivation of, t. 140, -p. 
 101 ; in the Mind and in Nature, their 
 Analogues, t. 141, p. 101 ; and Laws, dis- 
 criminated, Hickok, a. 6, and Note, t. 
 198, pp. 139, 140 ; Plato's doctrine of, 
 Thought raised above Sensation, a. 46, 
 t. 204, p. 169 ; Forms, = Line or Lines, 
 t. 399, p. 281 ; birth of into Mind = Spirits 
 entering Spirit- World, t. 404, p. 283 : but 
 by Real Presentationism, Hamilton, not sep- 
 arated from Real Object, implying Immor- 
 tality (for Man) in the Body, t. 413-416, 
 pp. 289-292 ; tend to Heaven, to Hell, or 
 are in intermediate state, t. 418, p. 292 ; see 
 Form. 
 
 Idiaphronicism, the Principle of that Knowl- 
 edge which addresses itself to the Indi- 
 vidual Mind, a. 33, t. 204, p. 161 ; range of 
 Moral Evil, a. 34, do., p. 162 ; place in 
 Universological Morals, a. 35, do., p. 163 ; 
 a. 38, do., p. 166. 
 
 Ideation, theories of, t. 397, p. 280. 
 
 Identity, of the Identity with the Non-Iden- 
 tity, Herbart, t. 202, p. 143 ; of Type in the 
 Constitution of Substance and Number 
 (Limitation), t. 253, p. 191 ; Convertible; 
 see Convertible Identity ; Sound and Sense. 
 
C9J 
 
 DIGESTED CJDEX 01 
 
 Identity or I aw in Mat >. t. 
 
 UMfl and i'nilos- 
 ; IOC Law, 1dm- 
 tity. 
 Idei plied by Tenninal Conversion 
 
 - I by. 0. 1. 1. 113, p. 67. 
 Idolaii-.y. (far witti by tin.- JeWB, DB61 
 
 t. 74. p. 48; towards Charon, Pictures, Im- 
 ager, Bible, Subbutb or Sunday, etc., t. 
 . p. 412. 
 
 Illustrations ; see Diagrammatic Illustra- 
 te 
 
 Illustrative Department, of Being, Form, 
 t. 496, p. 
 
 IMMEDIATE TXTERIOKITY. t. 310, p. 224. 
 
 Immense Contraries, affirmed, t. 1120, p. 
 
 Immobility, of Base Line, t. 560, p. 398. 
 Immodesty, prevailing ideas of, repugned by 
 
 Nature, Science and Art, c. 2, t. 453, p. 
 
 Immortality, of the Soul, relations of to 
 - .enee, c. 4, t. 9, p. 7 ; in the Body, t. 
 413-416, pp. 2S9-292; is it the Destiny 
 of Man ? t. 415, p. 291 ; the mystery of the 
 ages, 416, do. ; t. 434, p. 307 ; c. 1-5, do., 
 pp. 307-308 ; affirmed, and denied, 1. 1120, 
 p. 637. 
 
 Immutability of Law, Comte, t. 450, p. 
 
 Impossible, the, effort to accomplish, neces- 
 sary or useful, t. 484, p. 345. 
 
 Impregnation, a prior kind of, by the 
 
 Woman, of the Man, a. 11, c. 32, t. 130, p. 
 
 ; preliminary, feminoid, t. 400, p. 281 : 
 
 the Masculine Act subsequent and reflex, 
 
 do., p. 282; t. 404, p. .288; t. 427, p. 
 
 Impressions, erroneous, to be guarded against, 
 in reading this work, Introduction, p. 
 xxxix ; on the Mind ; related to Sensation ; 
 defined, t. 400, p. 2S1 ; a preliminary fe- 
 minoid impregnation, do. 
 
 Incarnation, of God in Man, what and how, 
 
 :. p. 411. 
 
 Inch. Foot, Fll. t. 4*2. p. 821. 
 
 1n<*ipiency. of Movement, in Creation, t.556, 
 p. 895 ; involves Time, do. ; t. 567, do. 
 
 Incipient, Medial, and Final Pivotal Po- 
 silion in Seriation of Sciento-Philosophic 
 Universal Principles, t. 464, p. 334. 
 . 360. 
 
 Inclination, of Posture, related to Morals, t. 
 2~ Perpendicularity, Horizontal- 
 ly, = Stabiliology, t. » . 441 j re- 
 
 lated to Three Kingdoms, do., and t. I 
 I, pp. 441, 449 ; t. 881, p. 442 ; inch, 
 all Meohanioal Principles, t. 886, p. -i 
 Line of, t. 1088, p. o24 ; st-e Inclined Line. 
 
 Inclined Line. Type of Mathematics, t. 597, 
 p. 422 : 29, 80, t. 593, p. 
 
 498; Diagram No. 31. t. 599, do. 
 
 Inclined 1'lane ; sec Wedge-form. 
 
 Inclinism. Eaaence of All the Mechanical 
 Principles and of Motion, t. l'3^, p. U 
 The Universal Principle of Mechanics 
 and of Movement; the Culmination of it 
 jjpjraftajn, t. 630, p. 446 ; t. 037, p. 447 ; t. 
 . do. 
 
 Incognizability, and Incomprehensibility, of 
 The Absolute; What, a. 28, t. 267, p. 'Jl6. 
 
 Incoherence, and Cohtrcnce of Society, t. 
 a, p. 519. 
 
 Incoherences. Practical, of Society, will be 
 cured, through Ohiversology, lutegralism, 
 and Pantarchism, t. 57, p. 35. 
 
 iNconERENCY. of Human Affairs in the Past, 
 t. 1119, p. 636. 
 
 Incomplete I'ositivist3. a. 5, t. 999, p. 5S3. 
 
 Incomprehensibility, etc, of The Absolute; 
 what, a. 28, t. 267, p. 216. 
 
 Increments, of Velocity of Falling Bodies, t. 
 I":).'), p. 604. 
 
 Indeterminate, Form and Number, t. 457, 
 p. 329; t. 509, p. 3-34; Number has some 
 Regularity, t. 510, p. 365 ; Form do., p. 
 366 ; still lawless, do., corresponds with 
 Nature, do. ; t. 529, p. 3S2 ; Broken Lines, 
 t. B15, p. 510. 
 
 Indeterminate Series, of Numeration. I 
 Many, All, t. 217, p. 155; Ana. 
 Indefinite Metaphysical Speculation ; the 
 most definite point attained by it ; Kant ; 
 do. ; Echosophists go too far in rejecting, 
 918, p. U 
 
 Indeterminismu9. of Number, t.*331, p. 23o ; 
 ofea d Science, t. 332, p. 237 ; Cief 
 
 of, do. 
 
 Index, face is so, to body, a. 1, t. 42, p. 25. 
 
 Indicia, of Advent of a New Social Order for 
 the Planet, t. 489, pp. 808-805. 
 
 Individual, the, composed of two Side- 
 Halves, t. 824, p. 229 ; Unit, Atom, Monad, 
 Thine, World, Man, . 484 : and 
 
 State, Schiller, t. ^60, p. 4-'.; Constitution 
 of, t. 767, p. 4>S ; and Health-re- 
 
 lations of. t. 981, p. 578 ; t. 982, p. 574, in 
 respect to Disease and Cure, exact Ai 
 
 reen, t. 9^4, p. 575 ; the Compound, 
 Man and Woman, t. 1055, p. 614; see 
 
BASIC OUTLINE OE UNIVEE50LOGY. 
 
 691 
 
 Point ; the Subject of Ethics, c. 5, and a. 1-3, 
 c. 5, t. 5, pp. 5, 6 ; as Members of Society, 
 t. 309, p. 223 ; Monads, do. ; or Atoms of 
 Society, t. 312, p. 224; Atom- Worlds in 
 Society, t. 391, p. 277 ; in Classification, t. 
 492, pi 351. 
 
 Intjtvtdualttles, contented, t. 52, p. 32 ; Nu- 
 merousness of, the Duismus of Society, t. 
 761, p. 435. 
 
 Individuality, allied with the Sovereignty 
 of the Individual and Independence, c. 
 2, t. 40, p. 24 ; Contrasted with Mutual- 
 ity, t. 46, p. 29 ; Convergent, the Principle 
 of Order; Divergent, the Principle of 
 Freedom, t. 52, p. 32 ; of the Grand Man 
 (Society), constituted of Opposing Sects 
 and Doctrines, to be reconciled through 
 Science, (Universology), t. 73, p. 42 ; Sys- 
 tems of not equal in rank, t. 74, do. ; 
 see Convergent Individuality, and Diver- 
 gent Individuality ; in states of same mind, 
 t. 84, p. 46 ; and Unity, Social, Balanced 
 Vibration- of, t. 302, 303, p. 219 ; Divergent, 
 as Basis, t. 304, p. 220 ; achieved, the basis 
 of All True Corporate Organization, t. 759, 
 p. 434 ; Warren's doctrine of, Value and 
 Defect of, t. 760, p. 485 ; t. 761, 762, do. ; 
 Phrenological organ of, t. 932, p. 557 ; 
 see Sovereignty of the Individual. 
 
 Individ calized Eody, generally represented 
 by the Heavy Dot, t. 837, p. 518. 
 
 Indtvtdualogy, contrasted with Sociology, c. 
 6, t. 9, p. 8 ; Monocrematology, echoes to, 
 t. 492, p. 351. 
 
 Induction, Qualitative, Spencer, a. 31, c. 32, 
 t. 136, p. 95 ; and Deduction, illustrated by 
 Circle and Eadii, Diagram No. 4 ; 1. 183, 
 p. 132 ; stated and compared, a. 12, t. 198, 
 p. 143 ; limited, inapplicable to Co-Exist- 
 ences ; Mill, Buckle, Clancy, c. 1-9, t. 321, 
 pp. 228-233 ; equivocation of, explained and 
 reconciled : fully discussed, c. 1-7, t. 345, 
 pp. 243-243 ; same as Analysis and De- 
 duction as Synthesis, c. 3, do., p. 244; 
 Mathematical Analogues of, t. 623, p. 439 ; 
 Analysis, c. 5, t. 1012, p. 592 ; discrimi- 
 nated, c. 10, do., p. 595; and Deduction 
 reconcilable, Buckle, c. 12, do., p. 596. 
 
 Inductive Method, what, and how related to 
 Universology, Introduction, p. x ; in Sci- 
 ence, Form-Analogue of, t. 583, p. 413 , 
 Second Drift of Line, t. 616, p. 435 ; Dia- 
 gram No. 41, do., t. 622, p. 438. 
 
 Inductive Period, what it ha3 been, c. 36, t. 
 136, p. 85. 
 
 Inductive Process, defined, Henry, a. 10, t. 
 193, p. 142 ; see Analysis. 
 
 Inductive Sciences, to be regenerated by 
 Universology, t. 947, p. 562. 
 
 Industrial Attraction, Fourier, t. 54, p. 
 33. 
 
 Industry, Positive, Comte, t. 445, p. 315. 
 
 Ineffable, The, Clef of, t. 239, p. 1S5 ; de- 
 fined, do. ; Paul, Indicible of, Wronski, 
 etc., t. 46S, p. 337. 
 
 Inequism, Inequa-Equism, etc., t. 897-903, 
 pp. 539-541 ; Diagram No. 63, p. 541 ; and 
 Iniquity, t. 906, p. 542 ; Diagram No. 69 ; 
 p. 551 ; and Equism, t. 1028, p. 598. 
 
 Inexpugnabtltty, defined, c. 1, t. 69, p. 41 ; 
 in respect to Points and Lines, a. S, c. 32, t. 
 136, p. 86 ; a. 31, do., p. 95. 
 
 Lnexpugnability of Prime Elements, illus- 
 trated as between Masculism and Femin- 
 ism, c. 18, t. 136, p. 80 ; between Material- 
 ism and Idealism, c. 32, III, do., p. 83 ; 
 as held by Heraclitus, a. 31, t. 204, p. 161 ; 
 Definition and Formula, t. 226, p. 162; 
 Unison of Unism and Duism, t. 252, p. 191 ; 
 applied to Unism and Duism, a. 4, t. 267, 
 p. 199 ; a. 27, t. 267, p. 216 ; c. 6, t. 453, p. 
 327 ; t. 460, p. 332 ; t. 510, p. 365 ; solves a be- 
 ginner's Objection, t. 522, p. 379 ; of Unism 
 and Duism, t. 524, p. 380 ; of Intelligence 
 and Affection, t. 526, p. 381 ; t. 528, p. 382 ; 
 of Motion and Station, t. 560, p. 397 ; t. 
 890, p. 536 ; a. 5, t. 998, p. 584. 
 
 Infallibility, of the new Dispensation of 
 Truth, a. 49, t. 204, p. 171 ; claimed for the 
 Principles of Universology, but not for the 
 author in their exposition, t. 1124, p. 640. 
 
 Infancy, of Thought, how to end, t. 201, p. 
 140 : of Man, not competent to solve the 
 Mystery of Being, t. 1111, p. 632. 
 
 Infanta- Femlnoedal, (Mother-and-Child), 
 Evolution, a. 17, c. 32, t. 136, p. 91 ; a. 21, 
 do. 
 
 Infantism, corresponds repetitively with 
 Feminism, c. 22, 24, 1. 136, p. 81 ; a. 20, do., 
 p. 91. 
 
 Infantoid, a. 30, t. 136, p. 95. 
 
 Inferior Orders, of Animals and Men, to 
 be destroyed by the Great Crisis, c. 5, t. 
 434, p. 303. 
 
 Inferiors ; see Descendants. 
 
 Ineernology (The Heils), related to Sensa- 
 tionalism, Table 30, t. 419, p. 293. 
 
 Infidel, the most intelligent, must have 
 been a Christian, c. 1, t. 84, p. 47. 
 
 Infinite, The, Clef of, t. 239, p. 135 ; de- 
 

 DIGESTED INDEX OF THE 
 
 fined, do. ; The. Oiticism on, by Mill, a. 9, 
 ; an unmeaning Abetraotlon, 
 Mill, a. 9, 10, do., p. 808; The, and The 
 lute (Abstract), discriminated from 
 Infinite as an Absolute Being (Concrete), 
 a. 9, do.; Unknowable and inconceivable, 
 
 Hamilton, a. 10, do.; a. 2">, do., p. 214; 
 defined as AH-diflerentiated Unity, do.; a 
 aaefbJ and necessary term, a. GO, do., p. 
 818; a branch of Ontology, t. 439, p. 311; 
 t. 414, p. 314; Analogue of Subjective 
 GeiuriK.^v ; Clefs, t. 44^, p. 316; of God, 
 do.; the Frothinglniins on, t. 400, p. 306 ; 
 marriage of with The Finite, t. 407, do. ; 
 echoes to GoneretologT, t. 468, p. 887 ; Mill 
 on Hamilton, upon ; see Mill, The Uncon- 
 ditioned. 
 
 Infinite Republic, The, of Organized Truth 
 and Goodness, t. 1123, p. 639. 
 
 "Infinite Variety in Unity," Fourier, t. 
 TOO, p. I 
 
 Infinitely Great, The, t. 818, p. 511. 
 
 Infinitely Small, The, t. 813, p. 511 ; In- 
 terior of the Point, t. 823, p. 514. 
 
 Infinitesimals, meaning of, t. 1071, p. 619; 
 t. 1078, 1079, p. 022; t. 1080, p. 623. 
 
 Infinitolooy, Subjective and Spiritual 
 Branch of Ontology, t. 447, p. 316; rela- 
 tions and Clefs of, t. 466, p. 335 ; Table 32, 
 do. 
 
 Influence, Government by, c. 43, t. 136, p. 
 8S. 
 
 Influx, Divine, Spiritual, a doctrine of 
 Christianity, a. 66, t. 204, p. 174. 
 
 Inhabitant, Temple. Rank, t. 926, p. 553. 
 
 Inherence, Several Kinds of; Primary, the 
 Unity (Knticoid) of Individuals in the 
 Group, around Bfatteroid Pivot; Tem- 
 poral Government, Comte; over-soul; Ar- 
 bitrismal God, t. 767, p. 4"- 'tary, 
 
 Transcendental, how, t. 763, do.; Ter- 
 ,. Composite, t. 769, do. 
 
 Inik:ki:n<k um Aitearance, Antithetical 
 Reflexion and 1'oi.ui OpPOsnaUTBSfl of, 
 t. 751-756, pp. 4Si-4s:; ; of Otfi and Mast, 
 t. 757-769, pp. 483-488, Radical, t. 705, p. 
 487. 
 
 Inherent Necessity. Hegelian Universolo- 
 gical, t. 476, p. 840; a region overlooked 
 by Naturalists, do. ; generates Form and 
 creates, = Law, t. 555, p. | 
 
 Innei: Delations, of Society, t. 307, 309, p. 
 j: t. 811, i'. 224. 
 
 Inpimi:att'>.w in Religion, t. 17. p. 12; and 
 Spiritual Illumination, address Particular 
 
 Faculty in Man, a. 51, t. 204, p. 172; re- 
 presented hy Cnalasa, 1. 1061, p. 617. 
 
 Instant, vivid, Meeting of Space and Time, 
 t. 661, p. lnstai.tiality. 
 
 Instantialitv, Analogue of Being, t. 605, p. 
 4">8 ; Point of Dnition between Space and 
 Time, do. 
 
 Instinct; see Intuition. 
 
 Instinctual Basis, Religious ; see Religious 
 Instinctual Basis. 
 
 Instinctual Cosmical Conception, t. 
 p. 851 ; Table 21, t. 358, p. 255; echoes to 
 Abstract Concrctology, do.; distributed, 
 do. ; Table 29, t. 894, p. 27'.«. 
 
 Instruments, of Measurement, trivial Ob- 
 jects, t. 695, p. 404 ; see Tools. 
 
 Intangibilities, of Mentation, replaced by 
 External Tangibilities, t. 398, p. 280. 
 
 Integerismus, of Number = Objective Hu- 
 man Society, t. 311, p. 224. 
 
 Integerismology = Systemutology, t. 314, p. 
 225. 
 
 Integers, Analogues of Oris, Tftinrja, Objects, 
 t. 073, p. 459; Table 42, t. 683, p. 461; 
 in Number, Objective and External; Frac- 
 tions, Subjective, Interior, t. 841, p. 519; 
 Objectivity of, t. 874, p. 530. 
 
 Integral, larger term than univariant, c. 2, 
 t. 15, p. 11. 
 
 Integral Calculus ; see Calculus. 
 
 Integral Series of Numeration, t. 216, p. 
 154. 
 
 Integralism, Introduction, p. viii ; what it 
 does, t. 14, p. 10 ; see Table 1, t. 15, p. 11 
 (margin); the greatest of systems, t. 4:>. p. 
 29; answers to Whole Human Body, t. 47, 
 p. 30; Social, and Panturchism, stated, t. 
 50, p. 34; the Reconciliation of all Oppo- 
 sites, theoretically and practically, do. ; 
 affirms the Reason as the Governing Fa- 
 culty, c. 2, t. 58, p. 35 ; General Method of, 
 and of Universology, c. 32-1 V, 1. 136, p. 88 ; 
 its statement of the Two Orders of Evolu- 
 tion, Experiential and Transcendental, and 
 the Grand Reconciliative Harmony be- 
 tween them, a. 28, c. 32, t. 130, p. 94; 
 Table 12, t. 211, p. 151 ; in respect to 
 Morals, a. 35, t. 204, p. 164; origin of term, 
 t. 316, p. 220 ; and Universology, how 
 based and of what tlicy are basis, t. 4s",, p. 
 347; Conjugal Harmony; Ends of Egg, t. 
 991, p. 578 ; Doctrine of, a. 5, t. 999, p. 
 Harmony of Faith and Skepticism, a. 13, t. 
 998, 699, p. 587 ; more extensive than Uni- 
 versology, do.; office of to supply Uie 
 
BASIC OUTLINE OF UNIVEESOLOGY. 
 
 693 
 
 ground of the Ultimate Conciliation of Con- 
 traries, as Universal Type of Haruiony. t. 
 1111, p. 632 ; Ulterior applications of, t. 
 1113, p. 633 ; will replace Partialism, t. 
 1123, p. 638. 
 
 Integralist View of mentation, t. 397, p. 280. 
 
 Integrality, Table 12, t. 211, p. 151 ; tri- 
 unisinal, t. 316, p. 226. 
 
 Integration, Combination, Union, c. 2, t. 
 15, p. 11 ; Spencer, 1. 197, p. 136 ; loosely 
 used, t. 208, p. 149 ; for Synthesis, t. 210, 
 p. 150 ; Wholeness Aspect, t. 389, p. 275; 
 Scientific, of Ideas, t. 622, p. 438 ; final, of 
 Temporalities and Spiritualities, Pantarchal, 
 t. 769, p. 488 ; the Grand, of Ideas, t. 1114, 
 p. 634. 
 
 Integrism, = Integration as Primitive State, 
 t. 210, p. 150 ; Principle of Unity, do. ; 
 Table 12, t. 211, p. 151. 
 
 Intellect, from Pietistic and Intuitional 
 Standing-Point, inferior, c. 37, t. 136, p. 85 ; 
 a confounding of Analogies, do. ; by Swe- 
 denborg, do. ; general error of Eeligious 
 "World on the Subject, c. 38, do., p. 86 ; 
 Lord, master, husband, do.; the Form of 
 the Mind, t. 163, p. 118 ; characterizes the 
 Transitional or New Order of Society, t. 
 302, p. 219 ; and Feeling characterize the 
 Pinal Order, do. ; Masculoid, do. ; will dis- 
 cover the worth of Intuition, t. 501, p. 356 ; 
 Pure, is the Abstractism of Mind, c. 2, t. 
 575, p. 408. 
 
 "Intellectual Development op Europe," 
 Draper, t. 1107, p. 630. 
 
 Intellectual Dispensation ; see Dispensa- 
 tion ; arises from Unity of the Sciences, c. 
 35, do., p. 84 ; no age entirely without The 
 Intellectual Element, c. 36, t. 136, p. 85; 
 prominent at certain epochs, especially at 
 the dawn of the Intellectual Dispensation, 
 do. ; true Masculoid, from Centre of Log- 
 ical Necessity, c. 39, do., p. 86 ; does not 
 destroy previous Feminoid Dispensation, 
 do. ; developes it, do. ; perpetual govern- 
 ing Head, c. 40, do. ; has its own minor de- 
 velopment of mere Faith, c. 41, do., p. 87. 
 
 Intellectual Gymnastic, t. 644, p. 452. 
 
 Intellectual Truth, addressed to the Uni- 
 versal Faculty, t. 1117, p. 635. 
 
 Intellectual Unity, fixed Centre of; see 
 Unity. 
 
 Intellectualists, have violently revolted 
 against, or have submitted to, the false es- 
 timate of Eeligious World, c. 38, 1. 136, p. 
 86. 
 
 Intelligence ; see Knowing ; Analogue of 
 the Head, Diagram No. 2 (Typical Ta- 
 bleau), t. 41, p. 24 ; t. 42, p. 26 ; Analogue 
 of Light, t. 94, p. 57 ; t. 105, p. 61 ; c. 2-6, 
 do., p. 62 ; characterizes the New or Tran- 
 sitional Order of Human Affairs, t. 302, p. 
 219 ; and Feeling characterize the Final 
 Order, do.; Masculoid, do.; and Affection, 
 Inexpugnability of, t. 526, p. 381. 
 
 Interior, of Earth, = Night, t. 872, p. 
 529. 
 
 Interiors = Mind, Soul, t. 86, p. 49 ; Spirit- 
 ual Analogue of Infinitesimal Fractions, t. 
 1071, p. 620; 1. 1078, p. 622. 
 
 Interior Sense, of Words or Language ; 
 " of the Word," Swedenborg, t. 582, p. 
 412 ; t. 583, p. 413. 
 
 Interismology (Purgatory), related to Eclec- 
 ticism, Table 30, t. 419, p. 293. 
 
 Interlocked Form. True Logical, t. 577, 578, 
 p. 409 ; Diagram No. 23 (Concentric Circles), 
 t. 578, do. 
 
 Interlocking, of Metaphysics and Science, 
 sundered Hemispheres, t. 499, p. 356. 
 
 Internal Senses, and External, c. 25, t. 503, 
 p. 368. 
 
 Interstices of Space, t. 819, p. 512. 
 
 Intricated Form, t. 576, p. 408 ; t. 577, p. 
 409. 
 
 Intuition, and Intellection, reconciliation of, 
 Introduction, p. xxix; in Eeligion, t. 17, 
 p. 12 ; for proof of existence of God, t. 20, 
 p. 14; basis of religion, t. 21, do.; = Fun- 
 damental Beliefs, t. 21, p. 15; and In- 
 stincts are The Common Consciousness; 
 do. ; profound, prophetic, but vague, 1. 105, 
 pp. 61, 62; and Inspiration, apart from In- 
 tellectual or Analytical Knowledge, Femin- 
 oid, Infantoid, repeat Feeling, and Piet- 
 istic Eeligion, c. 22, t. 136, p. 81 ; in Med- 
 icine, t. 319, p. 227 ; Mathematical, t. 320, 
 do. ; of Pure Forms ; t. 321, do. ; aided by 
 the Hair ; Woman excels in, c. 4, t. 453, p. 
 325 ; cognizes Primary Natural Appear- 
 ance, is in a kind of Unity with Transcen- 
 dental Science ; how, t. 766, p. 487 ; sup- 
 plements Science, a. 1, c. 1, t. 1119, p. 
 636.. 
 
 Intuitions, of the Eace, will be apprehended 
 by the Intellect, t. 501, p. 356. 
 
 Inversion, Double, of Orders, t. 751, p. 4S1 ; 
 Polar ; see Terminal Conversion into Op- 
 posites. 
 
 Investigation, two Orders of, a. 17, c. 32, t. 
 136, p. 91. 
 

 DIG! - I ED [NDEX TO i 
 
 Invoi.iti"N. Hid Evolution, Terminal Con- Islamism, eontra>ted with Catholicism, t. 129, 
 
 into OppOOtet, e. ., t. . 7, p. p. T&\ M notheism of, c. 1, t. 858, p. -.249. 
 
 181. Italics, Capitals, etc., use of ju?;i 
 
 ISTOLUnox or Analogies; t. 895, p. 537. t. u, p. J. 
 
 J. 
 
 James (Henry), classed, a. 53, t. 904, p. 173 ; 
 undiug Swedenborg; human 
 
 --; merely phenomenal, t. 865, p. 
 I . -. ft, p. Ol-7; "Substaaoa and 
 " characterized, t. 1106, p. 630, t. 
 1108, do. 
 
 Jaws, Half-Jaws, Limbs of Head, 4 in num- 
 ber, t. -; ; t. 1048, p. I 
 
 Jews, restoration of, to Holy Land, as held 
 by them, in one sense a triumph, in an- 
 other an extinction of their nationality, t. 
 70. p. 4'3 ; Monotheism of, t. 198, p. 7_' : 
 t. 189, p. 73; "the chosen People of God," 
 c. 3, t. 858, p. - 
 
 Jerusalem, destruction of, end of a dispen- 
 sation, c. 4, t. 430, p. 300; see New Jeru- 
 salem. 
 
 Jonv, platonizing influence of on Christian- 
 ity, :. 4, p. 174; hia Vi-iou of Four 
 and Twenty Elders, Throne, etc., t. 455, p. 
 3^7; vision of celestial city ; Numbers, t. 
 1088, p. 599. 
 
 Joinings, instances and kinds of, c. 4 1 ' 1 , t. 
 . ' . 
 
 Joint and Several Head, of Numerismus, 
 
 Jointings. Little, = Seriation. t. 807, p. 506. 
 
 Judaism, its Monotheism, t. '. 
 
 Judgment, the Day of, will have come, t. 
 
 1123, p. 039 ; the, will have been executed, 
 
 do. ; see ■' Final Judgment." 
 Jupiter, and Mnemosyne, Introduction, p. 
 
 xxxi. 
 Justice = Uprightness, of Form, t. 521, p. 379. 
 
 K. 
 
 Kalunkee, Incarnation, Hindoo, Eli Noyes, 
 
 Kant ( Emanuel), his claim to have repeated 
 - very of Copernicus, Introduction, 
 p. xiii ; his division of Mind, Ft 
 
 b. 86, p. 16; derived 
 from Aristotle, t. 81, p. 55; his categ 
 character of, t. le 8, do.. 
 
 qua- 1, t. 110, p. 65; compared 
 
 himself to Copernicu-. d". ; made!' 
 ophy still more Subjective, do.; his mean- 
 ing of "Quality" explained, t. Ill, do. ; 
 introduced into Philosophy the term- 5 
 j c* and I - -Me, t. 112, 
 
 n -presented by. 1 ; 0, 
 t. 115, j a theory of Pera 
 
 . to its nearest approxi- 
 his One, Many, AU* t. 
 
 . M s- 
 
 ty, t. 714, 
 k < RrncisM, t. 717, 
 p. 47u ; not fruitful, do. 
 
 Kantean Distribution, osteological illustra- 
 tions of. 0.7, . p. 360. 
 
 Kantean Philosophy, midway between Sen- 
 sationalism and Ide:Uism, a. 10, c. 88, 1. 136, 
 p. 89. 
 
 Kantean Universal Principles, t. 455, p. 
 
 Kavenaugh, Abstract No uctives, 
 
 t. 54y, p. 391 ; Fourth Degree of Com- 
 parison, do., t. 553, p. 394. 
 Kepler, Introduction, p. xiii. 
 Kepler's Laws, t. L'o">, p. 147 ; t. 310, p. 
 
 - ;/<?of, t. 1084, p. 6 
 Key. in which ouc talks or writes, as im- 
 ant as in Music, a. 16, t. 136, 
 
 V- 
 Kxtboabd; aee Octave. 
 Kly-Note, or Tonic, of a System, t. 61, p. 
 
 Kimball < W. II.), System of Universal Pl.il- 
 osophy, c. j, t. 786, p. 47 
 mr^t i of Criticism, c. 3, do. 
 
 Kingdom, of Christ on Earth, new and \ 
 
BASIC OUTLINE OF UNIVERSOLOGY. 
 
 69o 
 
 manent, expected in the Church, c. 1, t. 
 75, p. 43. 
 
 Kingdoms, in Classification, t. 490, p. 350 ; 
 answer to Eegnology, t. 492, do. ; Three, 
 see Three Kingdoms. 
 
 Kitto, on Number Seven, c. 3, t. 903, p. 542. 
 
 Knife, dissection — Teeth, analogue of In- 
 tellect, Maseuloid, c. 2, t. 136, p. 76 ; c. 19, 
 do., p. 80; Cut-up by = Anatomy; Radi- 
 cal Analysis, t. 484, p. 345. 
 
 Knife-Blade, Oneness of in Form, dualizing 
 in Function, t. 719, p. 471 ; t. 725, p. 472. 
 
 Know, to, special Sense of as related to the 
 Intellect and its perfect demonstrations, 
 Introduction, p. xii. 
 
 Knowing, branch of mind, in philosophy, t. 
 25, p. 16 ; relations of, reversed, t. 28, p. 
 17 ; modified, t. 29, p. 18 ; carried up as 
 Head, do. ; the Head of Man symbol of, 
 Diagram No. 2, t. 41, p. 24 ; t. 42, p. 25 ; 
 ia it based on Feeling or vice versa ? Bain, 
 
 c. 29, 1. 136, p. 82; Analogue of York, c. 30, 
 32, do. ; other Analogues of, c. 3a— 11^ do., 
 p. 83 ; these viewed as first, do. ; and 
 Feeling, co-ordinate and inseparable, c. 
 32— III, do., do. ; Substance and Form of, 
 a. 11, c. 32, t. 136, p. 89 ; and Being, par- 
 allelism of, a. 22, do., p. 92; the Form- 
 Element, t. 143, p. 102 ; and Feeling, Ana- 
 logues of Form and Substance, do. ; and 
 Table 10, t. 144, p. 104; Form of the 
 Mind, t. 163, p. 118 ; Kenning, discrimi- 
 nation, = Lines and Form, t. 399, p. 281 ; 
 and Feeling, inseparable, Ferrier, t. 410, p. 
 287 ; t. 418, p. 292. • 
 
 Knowledge, to replace Opinion and Belief, 
 t, 1104, p. 629. 
 
 Koinologicism, the Principle of that in which 
 all Intelligences agree, a. 33, t. 204, p. 161 ; 
 rule of Moral Eight, a. 34, do. ; p. 162 \ 
 place of in Universological Morals, a. 35, 
 do., p. 163 ; a. 38, do., p. 166. 
 
 L. 
 
 L, E, t. 571, p. 404; Diagram No. 21, do., p. 
 405. 
 
 Labor, and play, alluded to, a. 3, t. 42, p. 
 25. 
 
 Laboratory, Sciento-Literary of The Uni- 
 versity, a. 19, t. 152, p. 124. 
 
 Lacroix, on Wronski's Universal Mathema- 
 tical Formula, c. 1, t. 489, p. 350. 
 
 Lagrange, on Wronski's "Universal Mathe- 
 matical Formula," c. 1, t. 489, p. 350. 
 
 Lamarck, t. 1110, p. 631. i 
 
 Landscape Gardening, illustration from, t. 
 510, p. 367. 
 
 Language, deficiency of for presentation of 
 Universology, Introduction, p. ix ; its own 
 Structure the key to the Universe, Intro- 
 duction, p. xxxiii ; the New Universal, will 
 compel the understanding, Introduction, p. 
 xxxiv ; must be One, in the nature of things 
 for the race, like Music ; discovered, In- 
 troduction, p. xxxvii ; place of, in Science, 
 do. ; New, Scientific, c. 14, t. 43, p. 28 ; a 
 Mirror of the Universe ; a Type of do. ; an 
 echoing Universe ; Analogues in, of the 
 parts of the Universe, c. 1-6, t. 144, pp. 
 104, 106 ; the New Universal Scientific, 
 works in preparation in respect to, a. 19, t. 
 152, p. 124 ; and Languages, origin of, do. ; 
 Vander Weyde, t. 335, p. 238 ; cited for in- 
 
 stances of Abstract and Concrete, t. 487, p. 
 348 ; remarkable function of in connection 
 with Universology, c. 1, t. 494, p. 354; a 
 Type of the Universe, Note, t. 807, p. 506 ; 
 Phrenological Organ of, t. 943, p. 560; 
 see Alwato ; Speech. 
 
 Lap, a. 9, t. 136, p. 88. 
 
 Last Word, of Universology and Integralism, 
 discrimination between Aspects and En- 
 tities, t. 812, p. 508. 
 
 Latitude, and Longitude, lines of crossing, t. 
 674, p. 459. 
 
 Law, Inherent and Necessary, the Basis of 
 Universology, Introduction, pp. xv, xvii ; 
 Unitary and its branches, Introduction, p. 
 xxiii ; of Mind, Law of Universal Being, the 
 Universal Logic, c. 3, t. 40, p. 24 ; = Trans- 
 cendental Philosophy or Metaphysic, do., 
 p. 25 ; allied with Philosophy, do. ; as ex- 
 pressed through the body = Phrenology, 
 a branch of Monanthropology, do. ; Identity 
 of, in Matter and Mind, a. 3, c. 32, t. 136, 
 p. 84; the Creator of God, Absolute Ideal- 
 ism, a. 5, do. ; Cut-up, Line, Limit, Out- 
 line, Form, a. 21, do., p. 92 ; prior to Sub- 
 stance, a. 23, do. ; of Association — Catego- 
 ries, do. ; Grand Serial, of Distribution, 
 must be one, t. 137. p. 98 ; developed, is 
 Universology, do. ; Unitary, an instrument 
 

 I ED INDEX TO THE 
 
 of all, t. 1 ; is 
 
 rived from, and determined bye Prin- 
 ciple, B .-..'.. I'tnt, of 
 I K,i real Being^ l mhm, stated, and dc- 
 fin (1), i>. L48 ; Beeond do., do., t. 
 . p. 144 ; Third do., do., t. 808 (3), 
 p. rial Law and Unitary Law, t. 
 8 p. 147 ; . do., p. 14b ; Spirit 
 of, from the Intellect, t. 808, p. '219; 
 Grand Domain of, t. 475, p. 34o ; In- 
 }>)■ i Necessity = Line, t. 555, p. 895; 
 Fixedness of, t. 880, p. 898; of Phenomena, 
 Underlying and Inherent, t. 76J, p. 
 Correlate of Idea, a. 4, t. 999, p. 583; in 
 the High Transcendental Sense different 
 mi "a Law of Nature," e. 4, t. 1068, p. 
 614; of Mental Evolntion; see Mental 
 Evolution. 
 "Law ox tue Series." The Fundamental, 
 t. 488, p. 849; Fourier, c. 7, t. 503, p. 
 
 Laws, of the Secondary Order, Comte, 1. 114, 
 an 1 Ideas discriminated, Ilickok, 
 8, and Note, t. 198, pp. 139; Three 
 Primitive, Unism, Duism, Trintsm, how 
 rive /. formally stated, t. 208-206, pp. 
 143-14S; restated, t. 206, p. 148 ; Immu- 
 tability of, Comte, t. 4~>", p. 318; Special or 
 Particular, do. ; of Being, fundamental, 
 aspet ba of, t. 470, do. ; Discovery of, impor- 
 tance of, t. 495, p. 354; and Principles, 
 Analogue of, t. 588, p. 417, Intrinsic diff r- 
 ence between, c. 1, t. 689, p. 418; Dia- 
 gram No. 26, do., usually confounded; 
 I Base line, t. 689, do., (Lay) ; the 
 Fundamental, Unism, Duism, Trinism, t. 
 590, do.; Lines, Standards, etc., t. 890, p. 
 : in Science, from Principles, t. 1018, 
 p. 591 ; and Principles, discriminated, 
 do. 
 Lays ; see Laws. 
 Lbaokbb, Monarch?, etc., Social Pivots, t. 
 
 :.\r.n Ants illustration by, Introduction, 
 p. vi. 
 Learning, all True, Alphabet of, what, t.485, 
 
 p. -. 
 I.EAvr.s; see P 
 
 1 nrr-Sros, Hearty Aft "Hon, c. 2, t. 448, p. 
 
 6, do., p. 818; c. 6, do., p. 619; 
 
 jot and Left; and Right, 
 
 p. 446; see Heart. 
 
 Leibnitz, a constructive Idealist, Masson, a. 
 
 ' p. 865. 
 Leigh l)r. Edwin), Punctismal Statistics, t. 
 
 5, p. 427 ; Diagram No. 86, do., p. 42 
 characterized and commended, t. ft 6, pp. 
 428, 429. 
 
 Lxhoth, Breadth, Tliickth, = Dimensional- 
 ity, t. I - ; repeat Length, Breadth, 
 and Height of Celestial City, do.; = lYr- 
 pendienlar, t. 1018, p. 692; Depth, t. i 
 p. 598; "The Length, the Breadth, and 
 the Height thereof;" t. 1022, p. 696; re- 
 presents Cosmism, Solidity, Substance, 
 Nature, t. 1024, p. 
 
 LENG-rnwisENEss, of Time, t. 558, pp. 396, 
 897; Ongoing, (Amsequeti .p. 414; 
 
 of Line, Analogue of Order and Movmak 
 t. 616, p. 434; see Force; of the Line, 
 Direeti w, t. 1088, p. 624. 
 
 Letters, of Alphabet, M, N, Ng; Meanings 
 of, (Akoatosoli), t. 567, p. 401 ; t. 570, p. 
 404; Diagram No. 20, do.; L, K, t. 571, 
 do. ; Diagram No. 21, do., p. 4 
 
 Letter Types, and Punctuation, Diagram 
 No. 69, t. 828, p. 561. 
 
 Level, t. 95, p. 53 , Base Line, t. 560, p. 397 ; 
 Analogic, t. 585, p. 414. 
 
 Levels, and Standards, of Cosmos ; see Sta- 
 biliology. 
 
 Level Structi-re. of the Auimal ; Per; 
 dicular do. ofTn . p. 443. 
 
 Lever, Yard-Arms, t. 611, p. 432. 
 
 Levities, Supernatation of, c. 4, t. 575, p. 
 409. 
 
 Pewe*, ((>. II.), condemns Philosophy as 
 useless and impossible, a. 3, t. 267, p. 197 ; 
 Three Counter-statements, a. 4, do. ; Two 
 Grand Orders of Philosophy stated by, a. 3, 
 t. 998, 999, p. 5S2, and Comte, their verdict 
 against Metaphysics not final, t. ]i>96, p. 
 626 : has made its impression, t. 1097, do. 
 
 Libraries, trouble in numbering Alcoves in, 
 etc.. c. '-', t. 652, p. 454. 
 
 Liebiq, Prof., t. 82, p. 39. 
 
 Life, Indefinite Prolongation of, Introduc- 
 tion, p. xxxvii ; the religions, ''daily walk 
 and conversation,'' t. 28, p. 15; il 
 Death abnormal, t. 41.% p. 290; c. 1-i, t. 
 434, pp. 307, 808 ; see Practical Life. 
 
 LiGnT, illustration from, Introduction, p. xvi ; 
 = Day, = Life, related to Spiritual Things, 
 e. 7, t. 9, p. 8, to brow and eye, form, 
 and space, c. R, do. ; associated with the 
 Reflect'n n of Water and with "Wind, t. 94, 
 p. 57 ; with Eye and Brow, do., and t. 66, 
 p. 58 ; one with Heat in the Sun, t. 96, do. ; 
 intimately related to Heat, and they with 
 Head and Heart, t. 103, p. 61 ; Head, type 
 
BASIC OUTLINE OF UNIVEESOLOGY. 
 
 697 
 
 of Knowledge or Intelligence, t. 104, 105, 
 p. 61 ; Swedenborg, c. 2-6, t. 105, p. 62 ; 
 Analogues of, (Mirrors, etc.), a. 9, c. 32, t. 
 136, p. 88. 
 
 Light Lines, Symbolism of, t. 575, Diagram 
 No. 22, do., p. 407 ; t. 575, p. 408. 
 
 Light Sounds, or Tones, Surds, Tenues, c. 2, 
 3, t. 575, p. 408. 
 
 Light Things, Number Analogues of, t. 693, 
 p. 463, 
 
 Likeness, and Difference, Introduction, p. 
 xiv. 
 
 Lilliputians, in Gulliver, great philosopbers, 
 t. 991, p. 577. 
 
 Limbs, Analogues of, members of Society, t. 
 48, p. 31 ; a. 9, c. 32, 1. 136, p. 88 ; of Body, 
 = Mathematics, t. 452, p. 320 ; and Trunk, 
 Calculus, do. ; between Trunk and Extre- 
 mities, = Geometry, do. ; are Diamitrids ; 
 4 = Kantean Distribution, t. 457, p. 329 ; 
 of Human Body, of Society, t. 760, p. 484; 
 of body, symbolize Divergent Individual- 
 ity, Freedom, Independence, t. 760, p. 485 ; 
 of Vegetables, t. 88S, p. 535 ; of the Head, 
 the Jaws, 1. 1043, p. 608. 
 
 Limitation, Kant's Category of, t. Ill, p. 65 ; 
 all Being e:mal to, do., p. 66 ; two mean- 
 ings of, 1. Pure Abstract ; 2. A Limit-like 
 Mikton, t. 252, p. 190 ; and Form discri- 
 minated, c. 1, t. 256, p. 192 ; between the 
 Something and the Nothing, t. 715, p. 469 ; 
 Diagram No. 46, t. 716, p. 470 ; Origin of 
 Numerical Series, t. 718, 719, p. 471 ; Tran- 
 sition from Quality to Quantity, t. 735, p. 
 474 ; Vegetable, t. 888, p. 535 ; or Linea- 
 tion, subdivided, t. 920, p. 550 ; Diagram 
 No. 69, t. 923, p. 551. 
 
 Limited, The, Compound of the Limiting and 
 The Unlimited, a. 19, t. 204, p. 153. 
 
 Limiting, The, or The Limit, and The Un- 
 limited compose The Limited, a. 19, t. 204, 
 p. 153 ; = Per as, = Duism, a. 20, do. ; a. 
 21, 22, do., p. 154; t. 250, p. 189. 
 
 Limit(s), joining and separation of, in con- 
 struction of Form, a. 18, c. 32, t. 136, 
 p. 91; Cut-up, Line, Law, Outline, Form, 
 a. 21, p. 92; Limiting, and Peras ; Table 
 1, c. 1, t. 226, p. 163 ; upon the Possibility 
 of Knowing, Knowledge of, a great ad- 
 dition to Knowledge, a. 4, t. 267, p. 198 ; 
 between Thet and Antithet, t. 383, p. 273 ; 
 on the Sounding Breath = Consonant, t. 
 483, p. 345 ; between Something and Noth- 
 ing, etc., generates Number, t. 502, p. 356 ; 
 or Boundary, of Space, t. 551, p. S9S ; Base- 
 
 52 
 
 Line, type of Definition, t. 580, p. 410 ; of 
 the Finite Universe, t. 823, p. 513 ; Cleft 
 and Protrudent ; see Sexual Contest ; see 
 Line. 
 Line, Straight, symbol of Bight; Crooked, of 
 Wrong, in Chinese Philosophy, c. 1, t. 90, 
 p. 54 ; The, representative of Form, a. 8, c. 
 32, 1. 136, p. 86 ; resolves into Points, do. ; 
 Analogue of Thought or Eeason, of Thought- 
 Line, Line, Duad, a. 37, t. 204, p. 165 ; of 
 Intervention, how regarded by the Soph- 
 ists and Experientialists, a. 38, do., p. 166 ; 
 how dependent on Point, do. ; and Point, 
 Analogues of the two Kinds of Truth, do. ; 
 Analogue of Thought, generates Point 
 Analogue of Sensation, a. 44, do., p. 168 ; 
 every Actual, has a Spiritual or Ghost-Line, 
 Analogue of Spirit, a. 47, do., p. 170; Level 
 and Straight, Analogues of Truth and Right, 
 do. ; Ghost-Lines from, Spirit of Truth, 
 do. ; regenerative, do. ; as Blade inserted, 
 c. 2, t. 448, p. 318 ; t. 468, p. 337 ; Geomet- 
 rical, never really made; effort towards 
 yet necessary, t. 484, p. 345 ; Draftsman's 
 Lines, do. ; see Straight Line ; Type of 
 Extension, t. 539, p. 386; Table 36, do.; 
 of Measure, t. 540, do. ; Tables 37, 38, t. 543, 
 545, pp. 388, 389 ; Least Element of, Minim 
 of Straightness, t. 546, p. 390 ; Analogue 
 of Consonant Sound (Limit), t. 549, p. 391 ; 
 see Contradiction ; of Lavj and Inherent 
 Necessity, t. 555, p. 395 ; Pathway, character 
 of changes to Permanency, t. 560, p. 397 ; 
 and Point, the Elementismus of Form, t. 587, 
 p. 417; Given Straight = First Power, t. 
 588, do. ; First Office of, etc., t, 591, p. 419 ; 
 to unite, to divide, to relate hinge-wise, do. ; 
 Form, Geometrical (and Point-Form, arith- 
 metical), t. GOO, p. 424 to t. 611, p. 432, and 
 Diagrams included ; interposed between 
 Points, t. 603, p. 425 ; involves Points, t. 
 603, p. 426 ; a Series of Points, t. 639, p. 448 ; 
 c. 1, do. ; see Sexual Contest ; Analysis of 
 Static and Alotic, t, 732-736, pp. 473-475 ; 
 Track, Time, Succession, Series, t. 869, p. 
 528 ; in constitution of Number Two ; 
 Straight ; why, t. 877, p. 530 ; Morphic 
 Analogue of Duism, do., t. 879, p. 531 ; 
 Straight, Measurers, t. 890, p. 536 ; all kinds 
 of in all Domains, do. ; the Simple Straight 
 = Cardinality, Diagram No. 63, t. 896, p. 
 539 ; First Power of Scientism, t. 915, p. 
 548, Diagrams Nos. 67, 68, 69, pp. 548, 549, 
 551 ; t. 916, p. 549 ; Type of Lineation or 
 Delineation; of Form, phrenologically, t. 
 
698 
 
 DIGESTED INDEX OF THIS 
 
 ; Point, Surface, 
 Beeutj ; see Ilo- 
 
 . : i ; i r i Lino ; Point. 
 
 loo Pobk, vcgetoid, t. 607, pp. ' 
 , l) ngrama N 
 ].im mi; Pobm, animoid, t. G>7, p. 
 
 . 
 Lot \ti<»n, m f<; Thought what Punctatlon it 
 to & ,i.-.iti<>it, t. 401, p. Delineation ; 
 
 Limitation* 
 
 I.ini - of the Elements of Form, e. 5, 
 
 Lnrnncus, of Etomentismus of Language, t. 
 604, p. 426 ; Diagram No. 68, t. 917, p. 649 ; 
 of Form, distributed, t. 927-929, pp. 554- 
 656; Straightness, Curves of Single and 
 Doable Curvature, etc., do. 
 
 Lines. ('nt-)tp, Limit, Law, Outline, Form, a. 
 21, c. 32, t. 136, p. 92; of Form, represent 
 Form; Thought-Lines, Ideas, Perception, 
 t. 399, p. 281 ; are they always derived 
 from Points? do.; Least Element of, do. 
 of Thought, t. 401, p. 282 ; Comparatoid, 
 Interventional, t. 403, do. ; of Writing or 
 Print, Diagram No. 69, t. 923, p. 551. 
 
 Literature, Planetary Order of, a. 19, 1. 152, 
 p. 124, 
 
 11 Little Children, unless ye become as," 
 ete., t. 201, p. 140. 
 
 Little-Endians ; see Big-Endians. 
 
 Little Jointings, Articulations, t. 807, p. 
 
 Littre, M. ; see Spencer's Criticism of Cornte. 
 
 Locke, possibly a Constructive Idealist, Mas- 
 son, a. 6, t. 366, p. 204. 
 
 Logarithms, Analogy of, t. 624, p. 439 ; Aeri- 
 form Consistency, t. 681, p. 461 ; Table 42, 
 t. 688, do. 
 
 Logic, formal, "School," or Syllogistic = Ca- 
 talogic, c. 7, t. 16, p. 11 ; of Mathematics, 
 c. 9, t. 15, p. 13; c. 10, do. ; assigned by 
 Spencer to Abstractology, c. 11, do.; of 
 Hegel, place of, c. 1, t. 88, p. 56; affected 
 by the doctrine of the Absolute ; see 
 Axioms ; a. 6, t. 267, p. 200 ; and Analogic, 
 the Bases of Mathematics, t. 273, do. ; Clef 
 of, t. 277, p. 202 ; contradicts Reality ; Re- 
 conciliation, a. 12, t. 267, p. 203 ; Table 15 
 (Fundamental Exposition), t. 27S, p. 204; 
 I - of, t. 281, p. 206 ; of Hegel, = Science, 
 
 Table 24, t. 373, p. 268; Positive, Cornte, t. 
 4}.", p. 816 ; Boholastic, not the same as, do.; 
 ■ iiaii, do.; as a branch of LsngU 
 
 1. t. 4^4, p. 3-"4; Syllogistic, symbolized by 
 
 .p. 410 ; do. by the 
 
 Bingle Radius, t*579,do.; Elementismos 1 
 EUaborismus at, t. 680, do. ; co-sequential, t. 
 
 686, pp. 414, 415; divided, t. 698, p. 419; 
 Echo of to Analogio ; Varieties of Recon- 
 dite or Non-Explicated, t. 594, p. 4'_'<); Im- 
 plied, Explicated, Pure applied, DL j 
 
 No. 27, t. 594, p. 421 ; (Cata-), illustrated, 
 Three Drifts of Direction, t. 618, p. -i 
 632, p. 444; of the Mind's own Operations, 
 t. 798, p. 498 ; 6eo Necessary L*iw of 
 
 Thought; see Metaphysics of Mathema- 
 tics and Universal L - 
 
 Looical Form, t. 576, p. 40S ; t. 577-583, pp. 
 409-11 3. 
 
 Logical ORnER, defined, t. 6, p. 4 ; instinc- 
 tively adopted by Metaphysicians ; and 
 Natural, reversed, t. 88, p. 17; basl 
 second step of trigradc Scale, t. 34, p. 20; 
 compare Subjective Method of Cornte, t. 
 36, do. ; a. 1, p. 21 ; and Spiritual I 
 coincide, "why, a. 7, c. 32, t. 136, } 
 from Morphic to Substantive Conceptions, 
 a. 17, c. 32, t. 136, p. 91 ; a. 21, do., p. 92; 
 t. 34, p. 95; t. 139, p. 100; from Line 
 to Point ; from Two to One ; from Truth 
 of Thought to Perception of Sensation, 
 a. 38, t. 204, p. 166; from Natural Or- 
 der, Terminal Conversion into, exceed- 
 ingly important, a. 39, do.; of Men- 
 tation, from Sensation to Thought, a. 42, 
 do., p. 163 ; same ground traversed as in 
 Natural Order, but inversely, do. ; large- 
 ly illustrated, a. 44, do., p. 169 ; of Time 
 and Space, t. 561, p. 898 ; Table 40, t. 569, 
 do.; of Esse and Fxistere, t. 568, 1 
 place of in Scale, t. 619, p. 43G ; Form-Ana- 
 logue of, t. 622, p. 438. 
 
 Logical and Natural Orders, Notation of, 
 t. 298, p. 217 ; change of, t. 804, p. 220; 
 0-1 ; 1 = 0, t. 373, p. 267; illustrated by 
 Planet and Space: Zero and Number, Dia- 
 gram No 44, t. 658, ]>. 455; t. 654, do.; t. 
 665, p. 456; t. 658, p. 457 ; upon Radii, 
 t. 659, do. ; of Evolution, t. 924, p. 553 ; see 
 Natural and Logical Orders; Big- and 
 Little-Endians, t. 991, p. 577; Lew. 
 t. 998, 999, p. 682; both essential, a. 5, do. ; 
 finally restated and compared, t. 1110, p. 
 681; both essential to competency of T 
 and to be reconciled, t. 1111, p. 882; the 
 Normal Type of Doctrinal Adjustment, t. 
 1118, p. 688; their Analogy with Ma.cn- 
 Usm and Feminism, 0.1, 2, t. 1119, p; 
 
 887. 
 
 Looicism, defined, derives all things from 
 
BASIC OUTLINE OF UNIVEKSOLOGY. 
 
 699 
 
 Inherent Necessity and Law ; contrasted 
 with Arbitrism, a. 6, c. 32, t. 136, p. 85 ; a. 
 52, t. 204, p. 173 ; Evenness, Equity, t. 306, 
 p. 221 ; in Mechanics and Government, 
 contrasted with Arbitrism and Appetism, 
 t. 352, p. 243 ; and Arbitrism, question of 
 precedence of, t. 378, p. 270 ; Eeconciliation 
 of, Pantarchally, c. 7, t. 448, p. 321 ; Ends 
 of the Egg, t. 991, p. 578 ; Preponderance 
 of over Arbitrism, t. 1117, p. 635 ; and Ar- 
 bitrism blend and harmonize, c. 2, 1. 1119, 
 p. 637; a. 1, c. 1, do., p. 636. 
 
 Logicismal Mentation - , Logical Order, Mas- 
 culoid, from Thought to Sensation, (2 + 1), 
 a. 42, t. 204, p. 168 ', Scientificalfy para- 
 mount, do. 
 
 Logicismal Eegume, c. 1, 1. 1119, p. 636. 
 
 Lqgicismology, in Theology, defined and 
 characterized, t. 349-351, pp. 246-248; and 
 Arbitrismology, compared and contrasted^ 
 t. 351, p. 248 ; Table 19, t. 352, p. 249. 
 
 Logicismus (Cata-), t. 619, p. 437. 
 
 Logos-Principle, = Type-Eorm-Principle, a. 
 5, c. 32, t. 136, p. 85 ; generates Being, t. 
 747, 743, p. 480; the God-Conception of 
 Pure Eationalism, t. 768, p. 488. 
 
 Long Form, = Science, 1. 1027, p. 598. 
 
 " Long-Haired Eeformees," (Men), c. 4, t. 
 453, p. 325. 
 
 LONGHEADEDNESS, t. 633, p. 444. 
 
 Longitude, and Latitude, Lines of crossing, 
 
 t. 674, p. 459. 
 Long Measure ; Unit of Line, Final Purpose 
 
 of Mathematics, t. 1032, p. 602. 
 Loomis, (Silas L. Prof.), propounds Second 
 
 Form of Matter = Etheria, t. 63, p. 39. 
 Lord God, The, in Heaven, Swedenborg, t. 
 
 361, p. 258 ; t. 362, p. 259 ; reaction of, on 
 
 Heaven, Earth, and Hell, t. 423, p. 295 ; 
 
 The, t. 425, p. 296 ; t. 433, p. 306 ; The, 
 
 and the Church ; Masculoid and Feminoid, 
 
 t. 803, p. 502. 
 Lots, Casting of, Eandom Numbers, t. 564, 
 
 p. 399. 
 
 Love, "a real Substance," Swedenborg, t. 
 61, p. 38 ; Swedenborg's meaning of, t. 
 105, p. 61 ; Analogue of Heat, do. ; is Spir- 
 itual Heat, do. ; and "Wisdom, = Spiritual 
 Heat and Light, Basis of Swedenborg's 
 Philosophy, do.; compared with "Passions" 
 of Fourier, c. 1, 1. 105, p. 62 ; Swedenborg's 
 views on, c. 2-6, do.; Swedenborg on, c. 37, t. 
 136, p. 85; Swedenborg's = Feeling of Kant ; 
 is confounded with The Will only as Ex- 
 tremes meet, t. 139, p. 100 ; Sympathy be- 
 tween the One and the Three of the Tri- 
 grade Scale, c. 1, do. ; Analogue of Matter, 
 t. 142, p. 102 ; the Substance of Mind, t. 
 143, do. ; and Wisdom, Swedenborg, Table 
 1, c. 1, t. 226, p. 163 ; and Hate, Empe- 
 docles, do. ; and Wisdom, Unism and Du- 
 ism of Mind, c. 2, t. 226, p. 164 ; not ade- 
 quate as Universals, do. ; Marriage, and 
 Divorce; Swedenborg's Conjugiality, t. 
 325, p. 230 ; and Will, blended by Swed- 
 enborg, t. 899, p. 540 ; of the Neighbour, 
 taught by Smallpox and Cholera, t. 981, p. 
 574 ; of Men for each other, from diiference 
 of Creed, t. . 1113, p. 633 ; see Affection, 
 Sentiment, Feeling. 
 
 Lower Half, of the Body = Descendants, 
 Posterity, Inferiors, t. 980, p. 573 ; Social 
 Paraplegia, t. 983, p. 574. 
 
 Lower Story, of the Temple of the Sciences, 
 distributed by Spencer, t. 270, p. 196 ; = 
 Pelvis, t. 285, p. 209. 
 
 Loyalty to the Dominant of the Domain, 
 illustrated in Domain of Number, c. 4, t. 
 231, p. 181 ; in Philosophy and Science, t. 
 439, p. 312 ; t. 522, 523, pp. 379, 380 ; t. 766, 
 p. 487 ; t. 804, p. 503 ; t. 813, p. 509 ; Illus- 
 tration from Material and Form, t. 814, 
 do. ; c. 2, t. 903, p. 542. 
 
 Lungs, t. 98, p. 59; Pneumatismus of the 
 Body, c. 3, t. 543, p. 324 ; see Heart and 
 Lunsrs. 
 
 Lyouegus, Schiller, c. 1, t. 994, p. 579. 
 
 M. 
 
 M. N, Ng, t. 570, p. 404 ; Diagram No. 20, 
 do.; t. 571, do. 
 
 Macro-Physiology, definition and deriva- 
 tion of, c. 1, t. 5, p. 4 ; a division of Biol- 
 ogy, c. 3, t. 5, p. 5 ; Subdivided into An- 
 thropo-Corporology and Anthropo-Mentol- 
 ogy, do. 
 
 Magnitude, and Minitude, t. 333, p. 237; 
 
 Absolute, t. 818, p. 511. 
 Mahometanism, its Monotheism, t. 128, p. 
 
 72. 
 Main Elevation, of Edifice or Temple, t. 
 
 1022, p. 594. 
 Make-up ; see Delineation and Organization. 
 
Too 
 
 DIGl STED lM>i:x OF THE 
 
 Male, and Fema] -, (Hemisphen 
 
 e. 1, t. -i :;''. I-. •'."•.; characters, in Mathe- 
 matical r'orm ill in 
 Tin- Absolute, do. ; 1 uiroxra, reappean 
 
 ill F . AND 
 
 L( 'ontact.t. 712 
 pp.468 477 ; Figures, t. L086, p. 698; Mind, 
 tin-. ia preiM oted, in tho 
 
 nil Order; the Female ss in tin 
 ieal, e.1, t. in*.', p, 686; Principle, see 
 llasoulism, Female. 
 Maler-ranche, a Constructive Idealist, Ifas- 
 
 Mammj:, = Balconies of Edifice, c. 2, t. 453, p. 
 
 o-J-J. 
 
 Man, as contrasted with The "World, t. 2, p. 
 •j ; Science of = Anthropology, t. 5, p. 3 ; 
 ram No. 1, do.; see Anthropology; 
 Relative Order of to "World, t. 6, p. 4; 
 Grand Sciences of, c. 4-6, t. 9, p. 7 ; as con- 
 trasted with Woman, t.32,p. lit; with Man, 
 do., Subjective Method, t. CG, p. 20; a. 
 1, t. 86, \>. i'I ; Diagram No. 2, t 41, p. 24 ; 
 Grand and Divine, - Heaven, t. 82, p. 45; 
 etymologioally, a thinker^ reflector, or mea- 
 .s'/rtr, related to the Moon, and Mind, 
 Mean, Meaning, c. 1, 2, t. 96, p. 58 ; and 
 "W or Id, as Head and Trunk, t. 100, p. 59; 
 c. 1, do., p. 60 ; why has heretofore op- 
 pressed Woman, c. 25, 26, t. 106, p. 81 ; a 
 form of Wisdom, Woman of Love, Sweden- 
 borg, e.37, do., p. B5; his relations to woman, 
 c. 43, do., p. 88 ; Head of the "World, a. 9, e. 
 32, do., p. 88 ; primarily iufluxed and im- 
 pregnated by woman, a. 11, c. 32, t. 136, p. 
 89 ; the mea-sure of, a. 54, t. 204, p. 173 ; 
 himself a measure, — Truth, Thought, 
 Mind, a. 55, do. ; third Elevation of Temple, 
 t. 2s.-,, p. 309 ; t. 286, p. 211 ; central, like a 
 God in the Heaven-, t. 'J ^7. p. 211 ; = Head, 
 do.; more than a Spirit, c. 1, t. 434, p. 307; 
 represented by the Bead in the Body, t. 446, 
 p. 315 ; t. 448, p. 316 ; to God as World to 
 Universe, do. ; as God, Woman as World, 
 do. ; t. 451, ]>. 318; not wholly male, c. 7, 
 t. 453, p. 828; Intellectual Supremacj 
 over Woman : >unterbalanoe 
 
 in favor of Woman, c. 8, t. 453, p, 
 superior to Woman In Pure Intellect, c. 
 4-10, t. 4.".3, j. p. 825-88] ; intellectually dis- 
 covering, penetrative, probing, experimen- 
 tal! crucial . p. 327 ; 
 analogue of Science and of Mankind, as 
 antithetical to the World; physiologically 
 
 the Satellite of Woman, do. ; a form of 
 
 Wisdom, Bwedenborg, c. 28, p. 366; 
 
 is impregnated by Woman, 
 
 Composite <-f ull the Three Kingdoms, t. 
 p. -Ml' ; in a Sense a mere Ideal Point 
 t. 689, p. -1-1 'J ; each one a Universe, do.; 
 in a Sense, gives birth to Woman, t. 747, p. 
 . i. 751, [.. -isi ; and Woman, Positive 
 and Negative -., pp. 
 
 Masculine, World Feminine, t. 
 803, p. 60S; The Grand, t. - 5; In- 
 
 dividual and Collective, Exact Analogy be- 
 tween, in respect to Health, Disease, and 
 Cure, t. 984, p. :>7.-> ; t. 986, do.; and 
 Woman, Relative Figure of (Egg-Fon 
 987, p. 576 ; Diagram N 
 Sciences <»f, Leil>er"> Distribution, c. 1, t. 
 998, p. 581 ; and External World, n 
 tive study of; Two Grand Orders, Lewes, 
 a. 4, t.998, 999, p. 582 ; (the Measure of tho 
 World, do.) ; of Equal Validity, the Univer- 
 sological Doctrine, a. 5, do. ; (not the Ani- 
 mal), repeats Form, t. lor,:., y. ♦;;< • Male, 
 repeats Form. do. ; Female Substance, do. ; 
 and World, union of in Universe, t. 
 do. ; Man standing or treading upon Farth 
 or World; Husband and Husbandman, 
 do.; the Race repeats Man Mule, c. 1, 
 t. 1119, p. 636 ; repeats God, do. ; is the 
 Image or Eidolon; is Head, do.; restate- 
 ment of Order, do.; see Male ; Homiual 
 Kingdom; Woman. 
 Manifesting Department, of Being, FoBii, 
 
 Mankind, Man the Analogue of, c. 5, t. 453, 
 
 r- •' 
 
 Mansions, House of Many, c. 2, t. 4"3, p. 
 
 . ; t. 1016, p. 592. 
 Many. Tiie, (Ta iWfc), a. 27, 28, t. 204, pp. 
 
 158, 158 ; Idea Analyzed, t. 758, p. 483. 
 Map of the World, of tin . alluded 
 
 to, t. 279, p. 205 ; Distribution of. t. 280, 
 
 do. ; but one degree in Trigrado Altitude, 
 
 t. 285, p. 202. 
 Mapes, Prof., Progressed Simples, t. 318, p. 
 
 227. 
 Mabza Tiiehesa, of Austria, c. 1, t. 803, p. 
 
 Marriage, Elective Affinity, t. 312, p. I 
 Ontologies!, of the Finite with the Infinite, 
 Frotbinghams, t. 467, p. 886; or of The In- 
 finite and The Absolute, Hamilton, t. 4o7, 
 p. 337 ; Eostaticism, The Ineffable, i 
 
 do. ; the Grand Cosmic il, of Being, t. 
 
 2; of Man and World, i 
 p. 576 ; and Nuptial Harmony of Two 
 
BASIC OUTLINE OF UNTVEESOLOGY. 
 
 '01 
 
 and Practical Life, c. 2, t. 1119, p. 
 637. 
 
 Married Men and Women, t. 312, p. 
 224. 
 
 Masculine, and Feminine, equal Right and 
 Left, t. 974, p. 572 ; t. 973, 979, p. 573 ; 
 Social Hemiplegia, t. 982, p. 574. 
 
 Masculine Principles, Scientisni, Coition of 
 with Eeiigia-Phiiosophism, c. 2, t. 448, p. 
 318 ; progeny of, c. 4, do. ; Type of Exist- 
 ence, t. 729, p. 473 ; c. 1, t, 730, do. 
 
 Masculism:. and Feminism, from Copulation 
 of ail True Organic Development, t. 136, p. 
 75; see Feminism, Masculismus, Feminis- 
 mus ; effect of on Yolk as the organizing 
 influence, c. 2, t. 136, p. 76 ; cuts up, seg- 
 mentizes, acts as a knife, or as Mind, the 
 Intellect, or the Eve in discriminating, 
 Analogue of the Mind, do. ; regular dividing 
 by halves, quarters, etc., c. 3, do.; divides 
 in function ; is One in essence, Tendential 
 and Repetitive Correspondence of, c. 5, 
 do. ; p. 77 ; Sects in Christendom from this 
 principle, c. 7, do. ; Rationalism, c. 9, do. ; 
 "while yet tending to Ultimate Unity and a 
 Scientific Basis of Faith, do. ; Subdomin- 
 ance of, in Yolk, the Feminine Domain, c. 
 10, do. ; attempted independence of, of Fe- 
 male aid, c. 18, p. 80 ; corresponds repe- 
 titively with Senectism or Old Age, and 
 its Wisdom, c. 24, t. 136, p. 81; does 
 homage to Feminism, c. 27, do., p. 82; 
 numerous Analogues of, c. 33, do., p. 84 ; 
 itself Analogue of a given World-period, 
 do. ; Subdivided, c. 42, do., t. 87 ; and Fem- 
 inism, interchange of, t. 329, p. 235 ; differ- 
 ence and contest of, t. 712-739, pp. 468- 
 477 ; both found in matter, t. 804, p. 503 ; 
 the Logical and Natural Orders of, t. 1119, 
 p. 636 ; c. 1, 2, p. 637. 
 
 Masculismts, of Universal Being, t. 803, p. 
 502 ; t. 304, p. 503 ; and Feminismus, End3 
 of the Egg, t. 991, p. 578. 
 
 Masculoid, = Scientoid ; see Male Principle, 
 Mentation, Logicismal, do. ; Rationalism so, 
 1. 136, p. 75 ; c. 9, do., p. 77 ; = Old or 
 Senior, c. 24, 25, 27, do., p. 81 ; side of Fem- 
 inoid Dispensation, c. 36, do., p. 85 ; rela- 
 tively so, c. 37, do. ; Men and Women, c. 
 42, do., p. 87 ; Mind so, a. 11, c. 32, do., p. 
 89 ; whole spacic Distribution so, a. 22, do., 
 p. 92 ; Analogy, c. 23, t. 503, p. 367 ; Hem- 
 ispheres of Being, Mind, Form, Science, 
 t.789, 741, p. 477; Tv.ble 43, t. 741, p. 478; 
 t. 744, do. ; Table 44, do., p. 479 ; set of 
 
 Principles produce the Feminold, t. 747, 
 748, p. 480. 
 
 Masonry; see Freemasonry. 
 
 Masses, The Social, t. 312, p. 224 ; for The 
 People, Aggregations as of Points, Dot3, 
 Things, Units, t. 842, p. 519. 
 
 Massology, t. 318, p. 227. 
 
 Masson (David), "Recent British Philos- 
 ophy,'' Psychological Difference, etc., a. 12, 
 c. 32, t. 136, p. 89 ; his contribution to The 
 Grand Reconciliation, a. 15, do. ; his re- 
 view of Mill's review of Hamilton, a. 22, do., 
 p. 92 ; states the case between Experien- 
 tialism and Transcendentalism, a. 25, 26, do., 
 p. 93 ; his epitomized account of Cosmical 
 Conceptions, from Hamilton, t. 366, p. 261 ; 
 a. 1-7, do., pp. 261-265; Nihilism and Pan- 
 theism, t. 363, p. 262 ; t. 369, p. 263 ; his 
 account of Hegel, t. 370-372, pp. 363-367 ; 
 t. 381, p. 272. 
 
 Mastery, Complete, of Human Intellect over 
 all Domains of Knowledge, t. 907, p. 543. 
 
 Mastication ; see Eating, a. 21, c. 32, 1. 136, 
 p. 92. 
 
 Materia, First or Gross Form of Matter, t. 
 60, p. 37 ; Prof. Joseph Henry and Prof. 
 Silas L. Loomis, t. 62, p. 39 ; t. 63, do. 
 
 Material, and Spiritual, of Comte, in a spe- 
 cial sense, a. 3, t. 36, p. 21 ; Variety = 
 Spiritual Unity, t. 759, p. 484 ; Unity = 
 Spiritual Variety, do. ; t. 761, p. 4S3; Sub- 
 stance, Chemical, Naturic, Feminoid, t. 
 802, p. 501 ; wrought in, an un important 
 consideration in Universology ; gives place 
 to that of Type or Model, t. 836, p. 517. 
 
 Materialise, charge of against Comte, a. 3, 
 t. 36, p. 21 ; tendency of, to Spiritualism, t. 
 66, p. 40 ; c. 32, t. 136, p. 62 ; Analogue of 
 Muscle, Flesh, Bulk of Body, Brawn, Fuu- 
 damentlsm, a. 9, c. 32, t. 139, p. 88 ; a. 3, t. 
 354, p. 252 ; t. 339, p. 257 ; repeats Miner- 
 alogy, Table 23, t. 360, p. 258; or Material- 
 istic Realism, defined, Masson, a. 2, t. 366, 
 p. 261 ; Table 29, t. 394, p. 279 ; heretofore 
 predominant, now changed, t. 421, p. 294; 
 see Realism. 
 
 Materialist(s), tending to conviction of 
 Spiritual Constitution of Matter, t. 62, p. 
 38 ; tend to become Spiritualists, t. 64, p. 
 39; J. S. Mill, on Hamilton, do., p. 40; 
 and Idealists, Conflict between, c. 31, 1. 136, 
 p. S2; see Experientialists. 
 
 MATEr.nsurs. and MonMsmus, t. 804, p. 503. 
 
 Materiology, alluded to, c. 3, t. 5, p. 5. 
 
 Mathematical ToRir, t. 576, p. 408; t. 
 

 DIG IN Hi X TO THE 
 
 11, pp. 
 
 . lx< i.i 
 
 G a. alytieal, t. 
 
 I 
 
 Matmematii'al FORMULA, " Universal," 
 
 .-. 1, t. -i^ 
 
 Mai i. F< rxDATiuNs, disturbed, t. 
 
 Mai .ion, rendered efficient 
 
 i. 658, p. 454. 
 
 Mai a 1'oweks, mentioned, t. 277, 
 
 j). | Powers. 
 
 i. Bran, tho, tends to The 
 Gra-. >< illation, a. 1."), o. 32, t. 13-3, 
 
 p. 
 Mathematics, branch of exact Science, c. 9, 
 t. 15, p. 18 ; = applied Pantologic, c. 10, 
 do. ; assigned by Bpenoer to Ai>-tractology, 
 
 C. 11, do. ; arc they absurd and use! 
 
 t. 186, p. 94 ; would be so to put 
 them in the place of, or to exclude them 
 from, Natural History, do. ; the, the Form 
 of Being, 1. 148, p. 108 ; = Featuring:, Form, 
 c. 7, do., p. 103 ; Matter, Spirit ; Fourier's 
 Trio, t. 133, p. 99; t. 170, p. 130; t. 171- 
 175, pp. 123-127 ; a Neutral, and hence an 
 Impartial Domain, t. 170, p. 127 ; contain 
 and conceal the Solution of the Philosoph- 
 ical and Practical Difficulty, do. ; Furnish 
 all Principles by virtue of their Sim- 
 
 plicity and Generality, t. 800, p. 138 J Dis- 
 tribution of, by Prof. Davies, t. 230, p. 177 ; 
 the Pure nor the Applied to be dis- 
 cussed, but the Analogy of, do. ; General 
 Distribution, Table 13, t. 231, p. 178; 
 Comte'a Distribution of, Table 1, c. 1, t. 
 231, p. 179 ; of Davies, Comte, and Spencer 
 compared, c. 2, do., p. ISO; rest on Logic, 
 t. 273, p. 200 ; Clef of, t. 277, p. 202; see 
 Mill ; Tabic 15 (Fundamental Exposition), 
 t. 878, p. 804 : t. 881, p. 806; Analogue of 
 Existential Dialectic, t. 3^7, p. 274; Table 
 25, do. ; = Limbs of Body, t. 458, p. 320 ; 
 Mechanics of, t. 884, p. 440; Culminate in 
 Mechanics, t. 686, p. 440 ; = Curve, 1 1002, 
 I ; repeated, at the Sigh Extreme, by 
 ; total purpose of, 
 do.; elements of, in various senses, t. 1069, 
 p. 619; see Number; Numerology; Meta- 
 physics of; Logic of. 
 
 Mathlhs, Analogue of Science, 1. 13">, p. 75. 
 
 Matboloot, Diagram No. 80, t. . »23. 
 
 Matkix. or Medium of Man, the Objective 
 Wot i is no, i. 44f 
 
 Mattlk. ; n i Mind, the Abstract bases of Eo- 
 
 Kng, c 
 
 and Mentology, do. ; eel ienoe, t. 
 
 19, p. 14; t. -_'4, and Table 2, t. 84, p. 
 
 to World as contra-led with Man. t. 
 . ; relations of, Table 8, t. 87, p. 17 ; 
 Tablet, :. 88, and Table 5, t.29, p. 18 ; i 
 tic wing and direct, with PI ' 
 
 and Science, t. 30, do.; Table 7 (Tjj 
 
 Table), t. -to. p, 28; - Materia, t. 60, p. 
 37; distinct from Spirit, the ipiritualiet 
 theory, t. 81, p. 88 ; Elrst or Gross Form 
 of, do., t. 82, p. 39 ; Second or Fine Form 
 of, t. 83, 68, do. ; external and ^r; 
 p. 49; etymology of, a. 1, t. 86, p. 60 ; re- 
 peats Nature, t. 93, p. 55; Analogue of 
 Nature, t. 185, p. 71 ; Feminoid, 0.8, t. 186, 
 p. 76 ; primarily impregnates Mind, a. 11, 
 c. 32, t. 13G, p. 89 ; = Substance of Being, 
 t. 140, p. 101; A f Feeling or Line, 
 
 t. 142, p. 103; the Substance or Material of 
 Being, t. 143, p. 108; Analogy of Subdi- 
 visions of, with those of Matter, Table I 
 144, p. 104; Mathematics, Spirit. Fourier's 
 Trio, t. 133, p. 99 ; t. 170, p. 123 ; t. 171- 
 17."), pp. 123-127 ; and Space, Natural Or- 
 der, t. 378, p. 869 ; impregnates Mind, fem- 
 inoidally, c. 28, t. 508, p. 367; and Spirit, 
 Antithesis of, t. 768, p. 4S6 ; and Mind, 
 Complex Position of, and Negative Relations 
 between ; Man and "Woman; Monarch and 
 People; Lord and Church, t. 808, p. 502; 
 echo throughout to each other ; Complexity 
 8-fold, t. 805, p. 504 ; represented by Coarse 
 Dot, t. 837, p. 518. 
 
 Mai-rice ( F. D. i, Religions of the World, etc., 
 c. I,t.l28, p. 72. 
 
 Maximism, Extreme Outness, t. 566, p. 400 ; 
 Letter M, t. 567, do. 
 
 Mayer, (Dr.), t. 62, p. 39 ; alluded to, t. 63, 
 p. 39. 
 
 Me, and Not-me. first distinguished by Kant, 
 t. 113, pp. 66, 67 ; see Kant. 
 
 Mean, between the Infinite of Magnitude 
 and Minitude; Actual Universe, t. 819, p. 
 511. 
 
 Meaning, = Mind of I nit, etc., t. 838, p. 518. 
 
 Meanings, of Words, Interior, t. 5S3, p. 413. 
 
 Mkastre, = Man, Mind, Thought, Truth, 
 a. 55, t. 204, p. 173 ; defined, Analogue of, 
 t. 540, p. 886; t. 548, p. 888; Table 87, p. 
 889 ; Science, Quantity, Form, t. OS-", p. 
 468; of the World, Man, a. 4, t. 999, p. 
 
 " Measured Series." 1 of Twelve (12), Mean- 
 ings of Words, trier, t. 
 
BASIC OUTLINE OF UNLVEKSOLOGY. 
 
 703 
 
 707, p. 467 ; t. 961, p. 56S ; of Solar and 
 Pivotal Numbers, t. 1029, p. 599. 
 Measuring Eods, or R.eds, t. 888, p. 535, 
 
 t. 890, p. 536. 
 " Mecanique Celeste," complication of 
 
 Fores, t. 622, p. 439. 
 Mechanical Principles, the, All reduced to 
 
 one, namely, Inclimsm, t. 238, p. 185. 
 Mechanics, ambiguous position of, in the 
 Mathematics, c. 1, t. 231, p. 178 ; Place of 
 in Scale, Table 15, (Fundamental Exposi- 
 tion), t. 278, p. 204 ; Analogy and Nature 
 of, t. 452, p. 321 ; relation of to Movement, 
 Order, Method, Drift, t. 621, p. 433 ; illus- 
 trated in Form, Diagram No. 40, t. 610, p. 
 432 ; t. 611, do. ; a branch of Mathematics, 
 do., p. 433 ; Clefs, do. ; see Force, Order, 
 Method, Drift, Direction, Lengthwiseness, 
 Time, Careers, of Mathematics, t. 624, p. 
 440 ; Mechanical Principles, all reducible 
 to the "Wedge (Tapering Form), or to mere 
 Inclination, tending to, and symbolizing 
 Movement, t. 636, p. 446 ; see Mechanical 
 Principles. 
 Mechanism ; see Structure ; external, allied 
 
 with the Limbs, a. 3, t. 42, p. 252. 
 Mechanismus, total, complete, allied with 
 Trunk and Limbs, a. 3, t. 42, p. 28 ; see 
 Mechanics. 
 Mechaxology, Careers, t. 621, p. 437 ; see 
 
 Mechanics and Force. 
 Medial ; see Incipient. 
 
 Median Line, Knowing carried up along it, 
 becomes Head, t. 29, p. 18 ; Diagram No. 
 2, (Typical Tableau), t. 41, p. 24 ; Equa- 
 tion, t. 454, p. 323 ; Cut-up at, = Kanteau 
 Distribution, t. 457, pp. 328, 332, 333 ; Pro- 
 trudent or Cleft bel^w, Sex, t. 720-738, pp. 
 471-477. 
 ^'edicine, Schools in, to be expounded and 
 
 reconciled, t. 895, p. 575. 
 Medium, the Encompassing Human, t. 309, 
 p. 223 ; or Matrix of Man, the Objective 
 World is so, t. 448, p. 316 ; Negative, Space, 
 Time, t. 788, p. 496. 
 Mediumshtp, and Trance, no apology for 
 
 recognizing, c. 1, t. 416, p. 291. 
 Members, of Society, analogous with the 
 Limbs of the Body, t. 48, p. 31 ; Individ- 
 uals, t. 309, p. 223 ; t. 310, do. ; Individuality 
 of, t. 759, p. 484 ; of Human Body, t. 760, do. 
 Membranes, types of the curtain which veils 
 
 the play, t. 1062, p. 617. 
 Men, and Women, Eelations of in Society, 
 Single and Married, t. 311, 312, p. 224. 
 
 Menstruation, relations of to Time, c. 23, t. 
 
 503, p. 366. 
 Mensural, Mensual, Menstrual, a. 22, c. 32, t. 
 
 136, p. 92. 
 Mental Evolution, Law of, continued by 
 the German Metaphysicians from the 
 Greek, t. 106, p. 63 ; 1. 109, p. 64. 
 Mental Progress ; see Progress. 
 Mentation, Evolution of, a. 39, t. 204, p. 16S ; 
 kinds of; see Arbitrismal and Logicismal, 
 do. ; a. 22, c. 32, t. 136, p. 92 ; what, theo- 
 ries of, t. 397, p. 280 ; Intangibilities of, re- 
 placed by Matteroid Tangibilities, t. 398, 
 do. ; Stages of, how affected sexually, c. 23, 
 t. 503, p. 367. 
 Mentismus, and Materhsmus, t. 804, p. 503. 
 Mentology ; see Psychology. 
 Mere Preponderance, alluded to, c. 4, t. 5, 
 p. 5 ; illustrated as between Masculism and 
 Feminism, c. 18, t. 136, p. 80 ; between 
 Feeling and Knowing; Substance and 
 Form, c. 32-111, do., p. 83 ; of two Ele- 
 ments in mental act of Perception, a. 11, c. 
 32, do., p. 89 ; affecting Logicism and Ar- 
 bitrism, a. 42, t. 204, p. 163 ; Definition 
 and Formula, t. 526, p. 381 ; prevails 
 everywhere in The Concrete only, not in 
 The Abstract, t. 527, do. ; t. 528, p. 382 ; t. 
 603, p. 426 ; t. 8S7, p. 535 ; t. 890, p. 536 ; 
 c. 1, t. 1119, p. 636. 
 Mesotes, the Golden Mean of Aristotle, a. 20, 
 
 t. 204, p. 154. 
 Mesothet, between the two Units of Two = 
 Thought-Lines, t. 475, 476, p. 340 ; essence 
 of Relation, Ultimate Depth of Analysis. 
 Messiantsm, of Wronski, c. 6, t. 448, p. 320. 
 Metaphysical, Discriminations, to be ren- 
 dered intelligible and exact by the Anal- 
 ogy of Number, and then of Form, t. 228, 
 p. 176. 
 Metaphysical Equations, " Absurd," Some- 
 thing Equal to Nothing; One equal to 
 Two"(l = 2), etc., t. 486, pp. 347, 348. 
 Metaphysicians, divide the Mind into: 
 1. Knowing, 2. Feeling, and 3. Conation; 
 followed by Comte, in Sociology, t. 44, p. 
 27 ; despised by Comte, t. 46, p. 30. 
 Metaphysics; see Metaphysicians, Philos- 
 ophy, Sciento-Philosophy ; definition and 
 derivation of, = Philosophy, t. 13, p. 10; 
 of Mathematics, c. 9, t. 15, p. 13 ; = Men- 
 tal Science, t. 18, do. ; excluded by Comte, 
 t. 36, p. 20; a. 1, do., p. 21 ; =r Universal 
 Logic, Transcendental Philosophy, etc., c. 
 3, 1. 140, p. 24; Hegel, c. 1, t. 93, p. 55; 
 
704 
 
 Die X OF THE 
 
 I into A ' herto 
 
 b. LSI, p, V.ai- 
 
 i th< Poai . :. 186, 
 
 pp. 8 tenor l tistribution, 
 
 i, p. 881 ; and " Po itiviam," oom- 
 p loifio, re-form- 
 ed from S i iutt-r- 
 preted to itself, t. 501, do. ; . to the 
 Point, t. 1008, p. 684; reviving in the 
 world, t. L096, p. 886. 
 
 MaXAFHYUOB OF Mai HLUATirs. irrotip of ca- 
 
 . tvolved in Quantity, t. 109, p. 
 
 allied with exactitudes of Science, do.; 
 
 - of the Sotenoe of the 6eiences, t. L91, 
 
 p. 70; a. 84, c. 88, t. 186, p. 95 ; t. 170, p. 
 
 1-7. 
 
 MsTBOBOLoenr, place of in Scale, Table 16, 
 (Fundamental Ezpoaitibn), t. i:7^, p. 804; 
 t. 2SG, p. 210 ; (Atmosphere), Science of 
 Mid-Air Begion, t. 33'J, p. 841 ; echoes to 
 I*neumatology, do. ; repeats Constructive 
 Idealism, Table 89, t. 894, p. 879 ; Middle 
 branch of Classiology, t. 684, p. 445; Dia- 
 gram No. 43, do., t. 635, do. 
 
 Mltiiod, Subjective, Comte, t. 30, p. 21 ; 
 compared with Logieal Order, do. ; Objec- 
 tive, Comte, compared with the Natural 
 Order, do.; a. 1, do.; Scientific, New, 
 I on One, Two, Three, t. 186, p. 71 ; 
 General of UniversoWy and Integrulistn, 
 c. 88-IV, t. 186, p. 88 ; Anticipatory, t. 
 34">, p. 2-i-t ; c. 3. do. ; see Objective Method, 
 and Subjective Method, t. 440, p. 315; aud 
 Throat, t. 448, p. 310 ; not same as " First," 
 "Second," and "Third" Philosophies, t. 
 449, p. 317 ; t. 451, p. 318 ; relation of, to 
 Numerical Series, t. 618, p. 430; relation 
 of, to Force, t. 021, p. 437. 
 
 Methodic Line, Fore-and-Aft, Horizontal, t. 
 *1088, p. 824, 
 
 Methodists, some men such by organization, 
 L 1118, p. 032. 
 
 Methods, or Orders, Scientific, Three, t. 583, 
 p. 413; more than Three, do., t. 010, p. 
 434 ; Diagram No. 41, do. ; Clefs of, in 
 ience, 1. The Logieal or Catalogioal, 2. 
 The Analogical, 8. The Pantological, (En- 
 larged View), t. 619, p. 437; Clefs of, do. ; 
 Method ; EToroe. 
 
 » - 1 ' 1 1 v OOLOOT, definition and derivation 
 of, c. 1, t. 5, p. -i ; a division of Biology, c. 
 
 Middle, of Universal Development, = Sci- 
 ence, t. 16, p. 11 ; see Beginning ; Chung. 
 
 tow, between Philosophy and 
 Bcien iento-Philosophy ; im > 
 
 one to the other, i. 478, p. 
 
 character of, do.; relation of to Number 
 Two, do. 
 
 Mid-link, of Egg, t. 77.\ p. 469; see Median 
 Line. 
 
 Mittojt, The, = Triuismus from Ap^irom, 
 
 I uiem, and Pmu t Duism, a. 80, 28, I 
 
 p. 154; a. 80, do., p. li b 1, o. 1, t. 
 
 986, p. 103 ; c. 3, t. 886, p. 165 ; t. 860, p. 
 
 189. 
 Milk, great Ocean of, Hindoo, Analogue of 
 
 Primitive Ether or Nebula, a. 17, c 3*2, t. 
 
 186, p. '.'l ; in breasts of Mother Nature, do. 
 Milky Soitobss, a. 81, c. 32, t. 130, p. 92; 
 
 see Curdling. 
 Mi'.l (John Stuart), enlarges Logic, c. 8, t. 
 
 15, p. 18; despairs of Unity qf Laic, do.; 
 
 "On Lib n-ty," t. 48, p. 81 ; on Philosophy 
 
 of Hamilton, t. 66, p. 40; on Matter, t. 113, 
 
 c. 1, do., p. i)7 ; states the opposite theories 
 of Conception, a. 1, c 88, t. 186, p. S3; his 
 review of Hamilton reviewed by Mi sson, a. 
 83, c. 32, t. 13G, p. 92; his oontro 
 With Spencer, a. 29, do., p. 94; rep] 
 Spencer's Criticism of Comte, c. 5, L 
 p. 143 ; a. 55, t. ".'"4. p. 173; on Sir \V )n . 
 Hamilton, on The Absolute, and The In- 
 finite ; "Unmeaning Abstra . 6-11, 
 t. 867, pp. 800-808; Commented on, u. 
 10-88, do., pp. 808-880; his Tailor, a. 13, 
 do., p. 205 ; in respect to Mathemati 
 22, 23, do., pp. 210--12; his Muscular 
 School of Thinkers, do. ; his d; 
 criticism of Hamilton, a. 23, do., p. 212 ; 
 different Aspects, a basi^ for different B 
 enoes, a. '24. do., p. ^li; representative 
 man of Experientialism, t. 4'>7, p. usri; t. 
 405, p. 835; cited in respect to the Froth- 
 Inghams, t. 407. p. 
 
 " MlLLEHITES ;'' see Advent' 
 
 Millennium, to be inaugurated through Sci- 
 ence, the rejected stone, t. 72. p. 42; ideas 
 of the, )n the church, t. 17s p. 188 ; is to be 
 destruction and replacement of dispensa- 
 tion, t. 186, p. 181 ; ideas of Oneida ami 
 Wallingford Perfectionists on the Subject. 
 c. 1, do.; Perennium si instead, 
 
 objection, do.; not a state of Normal 1 
 Section, but a Transition, Hequembourg, c. 
 
 5, 0, t. 480, p. 801 ; numerical calculations 
 about, do. ; harmony of Christians, Infldi 
 and Heathens in respect to, c. 7, 8, t. 43u, 
 p. ; 
 
BASIC OUTLINE OF UNIVERSOLOGY. 
 
 705 
 
 Mind, and Matter, tlie Abstract bases of Be- 
 ing, c. 3, t. 5, p. 5 ; Science of Mentology, 
 do. ; Subject- Matter of Philosophy, 1. 18, 
 p. 13 ; t. 24, and Table 2, p. 16 ; Subdi- 
 visions of — to do. of Religion, t. 25, do. ; 
 echoes to Man contrasted with World, t. 
 26, do. ; relations of. Table 3, t. 27, p. 17 ; 
 Tables 4, t. 23, and 5, t. 29, p. 18 ; is ana- 
 logue of the Head and Median Line, t. 29, 
 do. ; and Matter, relations of, crossing and 
 direct, with Philosophy and Science, t. 30, 
 do. ; Table 6, t. 35, p. 20 ; Table 7 (Typical 
 Table), t. 41, p. 23 ; Diagram No. 2 (Typi- 
 cal Tableau), t. 41, p. 24 ; correspondence 
 of with Head, Heart, and Hand, do. ; and 
 with Anatomy, Physiology, and Gestur- 
 ology, do., and a. 1-3, t. 42, p. 25 ; Subdi- 
 vision of by Metaphysicians into, 1. Know- 
 ing, 2. Feeling, 3. Conation, followed by 
 Comte in social Science, t. 44, p. 27 ; in- 
 ternal, fine, t. 86, p. 49 ; how symbolized, 
 do. ; etymology of (Lat) mens, related to 
 men-sura, a measure, Man, morn, mean, 
 meaning, a. 2, t. 86, p. 50 ; c. 1, 2, t. 96, pp. 
 5S, 59 ; Masculoid, c. 2, t. 136, p. 76 ; a. 9, 
 do., p. 88 ; primarily impregnated by mat- 
 ter,^. 11, do., p. 89 ; a. 34, do., p. 95 ; Sub- 
 division of, t. 163, p. 118 ; and Matter, 
 strictly analogous in their Outlay, 1. 143, p. 
 102 ; Analogy of Subdivisions of, with those 
 of the Universe, 1. 144, p. 103 ; Table 10, 
 do., p. 104 ; echo or correspondence be- 
 tween, is Analogy, do. ; not the Man — Fer- 
 rier ; see Ego, t. 35S, p. 254 ; see Vital 
 Realism ; Swing of from Nihilism to Pan- 
 theism, t. 370, 372, pp. 263-267 ; Hegel, = 
 Man, Table 24, t. 373, p. 26S ; the, entrance 
 of Ideas into, = that of Souls into Spirit- 
 World, t. 404, p. 283 ; sex of the, and of 
 the whole Being, c. 5, t. 453, p. 326 ; im- 
 pregnated by Matter, feminoidally, c. 23, t. 
 503, p. 367 ; and Matter, Complex, Positive 
 and Negative Relations between ; Man and 
 Woman ; Monarch and People ; Lord and 
 Church, t. 803, p. 502; the true Masculism, 
 t. 804, p. 504 ; echo throughout to each 
 other ; Complexity 8-fold, t. 805, p. 504 ; 
 represented by Fine Dot, t. 837, p. 518 ; of 
 Unit, t. 838, do. ; and Science, represented 
 by the Head, t. 975, p. 572 ; see Char- 
 acter. 
 
 Mineral, Kingdom, Natnrismus of Nature, t. 
 888, p. 535 ; analogue of Abstract Substance, 
 t. 1065, p. 618 ; and Vegetable Kingdom, 
 union of, in Animal, 1. 1068, do. 
 
 Mineralism, Puncto-Basic, Anguloid, t. 607, 
 p. 429 ; t. 628, p. 441. 
 
 Mineralogy, place of, in Scale, Table 15, 
 (Fundamental Exposition), t. 287, p. 204 ; 
 enlarged Sense of, t. 338, p. 240 ; repeats 
 Materialism, Table 23, t. 359, p. 258 ; Table 
 29, t. 394, p. 279. 
 
 Minim, of Straight-Line, Least Element of 
 Straightness, t. 546, p. 390 ; of Straight 
 Form, 1. 1007, p. 587 ; of Naturo- Artistic 
 Form, do. ; Type of Lowest Analysis of 
 Form, t. 1008, p. 588 ; how, do. ; starting- 
 point of Analytical Generalizations, 
 do. ; t. 1013, p. 591. 
 
 Minims, Crotchets, etc., Musical, 1. 1034, p. 
 603. 
 
 Minimism, Extreme Inness, t. 5G6, p. 401 ; 
 Letter N, t. 567, do. 
 
 Minitude, Absolute, t. 818, p. 511 ; see Mag- 
 nitude. 
 
 Minute Egg-Point, c. 1, 1. 1007, p. 5S8. 
 
 Mirror, t. 96, p. 58 ; t. 97, p. 59 ; c. 2, t. 96, 
 do. 
 
 Mnemosyne, and Jupiter, Introduction, p. 
 xxxi. 
 
 Modality, defined, Positive and Negative, t. 
 118, p. 69. 
 
 Model ; see Type. 
 
 Modern Times, Relatoid, c. 5, t. 448, p. 319. 
 
 Modes, different, of Typical Representation, 
 t. 543, p. 391. 
 
 " Modifiability of Phenomena," Comte, a. 
 5, t. 999, p. 5S4. 
 
 Modifications, Ulterior, of Analogies to be 
 made, c. 1, t. 435, p. 309. 
 
 Modulated Form, = Art, 1. 1027, p. 598. 
 
 Modulating Line, around Egg, t. 784, p. 
 494; Diagrams Nos. 51, 52, pp. 495, 497. 
 
 Modulation, = Limitation (Consonantoid) 
 on Vowel-Sound, the otherwise unlimited 
 Sounding Breath, t. 483, p. 345. 
 
 Modulism, of Form, Analogue of Art, t. 516, 
 p. 376 ; t. 521, p. 378. 
 
 Molars, c. 7, t. 503, p. 360. 
 
 Monad, Minuteness of Being, a. 19, t. 267, p. 
 209 ; Unit, Atom, etc., t. 759, p. 484. 
 
 Monads of Society, Individuals, t. 309, p. 
 223 ; t. 312, p. 224; Leibuitzian, t. 833, p. 
 516 ; see Point. 
 
 Monanthropology, definition and derivation 
 of, t. 5, p. 3 ; in scale with Biology and So- 
 ciology, c. 2, t. 5, p. 5 ; Typical Tableau, 
 (Table No. 7), t. 40, p. 23 ; Subdivisions 
 of, c. 3, t. 5, p. 5 ; Notation of, t. 302, p. 
 218 ; Buchanan, t. 944, p. 560 ; t. 9C6, p. 
 
^Uu 
 
 DIGESTED INDEX TO THE 
 
 ' partmcnt of I 
 ;..n, t. 978, p. .'.71 ; t. 999, i-. 588; a. 1, 
 
 Monai:. u. Pivol of Society, t. 7 <'•_', p. 4S5 ; 
 
 I ; . 
 Mo-. ..,[ Pivots, i. 
 
 . 
 
 j of, a representative 
 
 i. 'Jul, p. 156 J Absolute, 
 I to illustrate, t. 850, p. 247. 
 Mon .;-, = Unism, a. 23, t. 204, 
 
 p. 1 55 ; and Aoristo$ Z>u<i-<, contrasted with 
 I A/nlron, Note, do.; moans 
 more than One, a. 24, do., p. 166 J and 
 . not numbers, hut mere Elements of 
 Number, do., Table 1, c. 1, t. 220, p. 1G3. 
 ism. in Philosophy, c. 1, 2, t. 700, p. 4^3. 
 Mobxkt, angle 45°, t. 8S4, p. 533. 
 iMo.s. uc, Singuld 1, t. B42, p. 519. 
 
 MoociiEMATOLoor, related to Point, t. 402, 
 p. 282; defined, do. ; discriminated from 
 Oomparology, L408, do. ; = Sensationalism, 
 do., p. 283 ; echoes to Individuology, t. 
 492, p. 861. 
 
 (iAMY, mention of, t. S2">, p. 201. 
 
 .ikrology, related to Point, t. 402, p. 
 defined, do.; discriminated from 
 Comparology, t. 403, do.; = Sensational- 
 ism, do., p. 2S3 ; ecboes to Individuology, 
 t. 402, p. 851 ; = the Echosopay heretofore 
 extant, t. 472, p. 339 ; centres upon Cos- 
 mieal Coneretology, do. ; echoes to Succes- 
 sive Musical Octaves, c. 1, t. 473, do.; is 
 equal to Naturo-Science-and-Metaphysics, 
 do. 
 Monotheism, defined, central and governing 
 religious idea, t. 12S, p. 72; Jewish, had 
 no Pbilosopby, divided into two branches, 
 Mahometan and Christian, do.; became 
 the Dominant idea of Christendom, t. 129, 
 do. ; centred in Catholicism, diverges in 
 Protestantism, do. ; of Islamism, the grim 
 vindicator, etc., t. 181, p. 73 ; Christian, 
 Unitarian protect, etc., t. 196, p. 135 ; Fe- 
 tichism, Polytheism, — Comte, subdivis- 
 ional, t. 850, p. 247 ; of Unitarians, Trini- 
 tarians, Jews, and Mahometans, c. 1-8, t. 
 3"3, p. 249; relations of to Number One, 
 do. 
 Moon, a Reflector, presenter of Light, Typo 
 of Light, t. 96, p. 68; 0.1, do.; Moon, 
 Mm, Mind, c* ally related, through 
 
 \. a Meahit.e. do. 
 Moi'.al Bon SOB, how initiated from Form, t. 
 ! ; Mathematical and Mstaphj 
 
 do.; becomes Exact, ; ,, m l 
 
 other new Sciences to be developed. 
 
 Moral Would, Truths in, as Multifarious and 
 yet as Harmonious as in the Material 
 World, t. 1110, p. 034. 
 
 Morality, an 1 Religion, the higher not to 
 denounce others, 1. 1046, p. 
 
 Morals, Univer>ological System of, a. 35, t. 
 204, p. It ire, Com:.', t.445, p.315; 
 
 Analogue of Postures of the Body, t. 453, 
 p. B22; with Ab.-traet Lines of Direction, 
 do. 
 
 Morell, Bensataonslism and Idealism, a. 8, c. 
 3.:, t. 186, p- 86. 
 
 Mormons, Polygamy of, mentioned, t. 32G, p. 
 281. 
 
 MoRrmc Analogues, of Something and Noth- 
 ing ; of Matter and Mind, concluded, I 
 p. 519 ; of Station and Motion, commenced, 
 do.; of Cardinism and Ordinism, do. ; of 
 Number, t. 8.").".— S7i», pp. 522-531 ; Mor- 
 phological Tableau, Diagram No. 59, t. 
 b6.">, p. 5u7 ; of Thsxb, Four, Seven, t. 'jo:',, 
 p. 541 ; of Calculation generally, (Addition, 
 Subtraction), t. 909, p. 544 ; Diagram No. 
 65, do., p. 545. 
 
 Morphic Discriminations, Immense Impor- 
 tance of, as Hieroglyphs or Symbols, c. 1, t. 
 923, p. 551. 
 
 Morpiiio Substantives, Pluralizablc, t. C92, 
 ]>. 463 ; t. 701, p. 405. 
 
 Morphology, and Numerology, Special Do- 
 mains ofUniversoJ L, 282, pp. 177, 
 178 ; relation of, to the Teeth, c. 4, t. 503, 
 p. 553 ; of the Three Kingdoms, t. 628-682, 
 pp. 441-443 ; Free Masonry, t. 77<>, p. 480 ; 
 defined and distinguished from Univers- 
 ology, t. 930, p. 556; of Uni versology, t. 
 1053, p. G13 ; sec Type-Forms and T 
 Plans. 
 
 Mother-( Sbub n. destined to bo superseded, 
 reconstituted, or absorbed, c. 7, t. 130, p. 
 77 ; mother of Sects, c. 8, do. 
 
 MoTHi.R-KAP.Tn ; see Earth. 
 
 Motio, Aspects or Conditions of the Universe 
 = O'ndnuifi/, c. 3, t. 9, p. 7 ; blurred by 
 the Movement, c. 25, t. 503, p. 307 ; of 
 Body ; see Aspect. 
 
 Motion, in Time, = Co-sequences, Table 9, t. 
 144, p. 104; vibrations, etc., a department of 
 Form, t. 607, p. 860; and Station, [nexpug- 
 nahly united, t. 660, p. 307; Duismal, d 
 ■ratuai interchange of, do.; t. 501, p. 81 
 relation of, to Mechanics, Force, Order, 
 Method, Drift, Careers, t. 021, p. 430: is 
 
BASIC OUTLINE OF UNTTEESOLOGY. 
 
 707 
 
 the Form of Foece, do.; t. 621, p. 437; 
 Analogue of Time, t. 665, p. 458 ; a factor 
 of Consistency, t. 666, do. ; Analogue of 
 Time, Orbit, Pathway, t. 788, p. 496 ; typi- 
 fied in Form, t. 840, p. 519 ; t. 844, p. 520 ; 
 changing Form, t. S46, p. 521. 
 
 Motisit, relation of, to Ordinal Numbers or 
 Ordinism, t. 238, p. 185; of Generalogy, 
 L. E., t. 571, p. 404 ; Diagram No. 21, p. 
 405. 
 
 Monsirus, t. 233, p. 208 ; of Mind and Matter, 
 c. 21, t. 503, p. 366 ; c. 28, do., p. 369 ; c. 
 37, do., p. 375. 
 
 Moulding, or Art-Line, of Egg, t. 777, p. 
 493. 
 
 Moveiient, echoes to Eeligion, t. 24, p. 16 ; 
 resultant of factors, t. 2G, do. ; out-ranks 
 Existence, practicaDy, do. ; motic, do., p. 
 17 ; relates to Time, do. ; is The Continuity 
 of the Universe, do. ; see Action, and Art ; 
 Line of, = Time, t. 86, p. 49 ; etymology of, 
 a. 3, t. 86, p. 50 ; the Analogue of Conation, 
 (Will), t. 143, p. 102 ; bodily Analogues of, 
 c. 1-7, do. ; represented by Hand, Breath, 
 etc., do. ; = Spirit, do. ; = Conation, Will, 
 Table 9, t. 144, p. 104 ; contrasted with Ex- 
 istence, t. 253, p. 193 ; t. 233, p. 20S ; t. 
 237, p. 212; t. 292, p. 214; Analyzed So- 
 cially, t. 304, p. 220 ; = Arts, t. 335, p. 239 ; 
 Incipiency of, in Creation, t. 556, p. 395; re- 
 lation of, to Force, Order, Drift, Meclianics, 
 t. 621, p. 436; Mechanical Domain, t. 636, 
 p. 446 ; t. 637, p. 447 ; Analogue of Time, 
 t. 665, p. 453 ; Grandia Ordo Eventuum, t. 
 667, do. ; and Eest, inexpugnable, t. 752, 
 p. 431 ; Harmony of, relation of to Nuptial 
 Form, t. 1063, p. 613 ; see Motion. 
 
 Muddli-S, of Self-Contradiction, Mill, a. 9, t. 
 267, p. 2^2. 
 
 Multifariousness, Ostensible, of Nature, 
 ■what, t. 765, p. 487. 
 
 Multiplication, reduced to Addition, t. 849, 
 p. 521 ; Universological System of, par- 
 tially developed — Harland and Clancy, c. 
 3-6, t, 863. pp. 525, 526 ; t. 970, p. 546 ; t. 
 911, do., Diagram No. 66. 
 
 Multiplication Table, illustration by ; Con- 
 cerning Beginning and End of Progress, 
 
 t. 189, p. 133 ; as to personality of the 
 author, t. 190, do. 
 
 Mundcs, Munditia, t. 573, p. 406. 
 
 Muscles, Nerves, Viscera, etc., — Comte's 
 " Third Philosophy," Analogues of, a. 9, c. 
 32, t. 136, p. 83 ; t. 456, p. 328. 
 
 Muscular Christianity, Philosophy, etc., a. 
 9, c. 32, t. 136, p. 88. 
 
 Muscular School of Thinkers, Comte, Mill, 
 Spencer, Buckle, etc., a. 22, t. 267, p. 211 ; 
 misjudge the Transcendentalists, a. 24, do., 
 p. 213 ; attempt a Synthesis prior to com- 
 plete Analysis, a. 27, do., p. 216. 
 
 Music, a branch of Speech, c. 1, t. 494, p. 354; 
 Fourier ; see Octave, Time, Tune; a Sub- 
 division of Speech, or Utterauce ; Strain, 
 Skull, Space, Love, etc., t. 807, 808, pp. 
 504-506 ; Phrenological Organ of, t. 943, p. 
 560 ; Numbers reigning in, t. 948, p. 562 ; 
 the only developed Harmony, t. 949, p. 
 563. 
 
 Musical Law, Echo of to Universal Harmony, 
 Fourier, t. 949, p. 563; t. 950, 951, p. 
 563. 
 
 Musical Octaye(s), used to illustrate differ- 
 ence between Monospherology and Com- 
 parology, or Ordinary Echosophy and Sci- 
 ento-Philosophy, c. 1, t. 473, pp. 339, 340 ' 
 measuring Cord of Harmony, t. 1031-1034, 
 pp. 601-603 ; Unidimensionality of, t. 1032, 
 p. 602 ; repeats Mathematics, at the high ex- 
 treme, do. ; Time-divisions, 1. 1034, p. 603 ; 
 Stress in, t. 1035, p. 604. 
 
 Musical Scale, Fourier, t. 462, p. 334; — 
 Eibs, c. 7, t. 503, p. 360 ; c. 8, do. 
 
 Mutuality, of Society, contrasted with In- 
 dividuality, t. 46, p. 29 ; = Centralizing 
 Tendency, do. 
 
 Mystery, to be abolished ; see Babylon ; 
 adapted to the Infancy of the Pace. a. 50, t. 
 204, p. 172 ; new Order of, seemingly, re- 
 solved, 1. 1120, p. 637. 
 
 Mystic sm, relations and Clefs of, t. 469, p. 
 337 ; Table 34, do., p. 338 ; echoes toPneu- 
 matology, do. 
 
 Mythonomy, Luke Burke, c. 7, t. 903, p. 
 546. 
 
 N. 
 
 Nail, fixed, and free, 1. 1039, p. 606. 
 Nails, and Teeth ; or Teeth and Nails, c. 2, 
 
 t. 503, p. 357 ; more abstract than Fingers, 
 c. 3, 4, do. 
 

 DIGESTED INDEX OF THE 
 
 , of Principles and Do- 
 . 1, t. -l", p. I 
 
 I \ .lid- 
 
 . p. 844; of 
 
 . from Number, t. 4t»-i, p. 
 
 Napole. u Contented National- 
 
 Nasolnt :-tate, 0. 2, t. 443, p. 818 j t. 40?, p. 
 
 5 
 Nationality, station of some par- 
 
 ticular truth, e. 1, • . 249. 
 
 Nati v.w.. BO 1 Art-Fobms. u^ Indeterminate, 
 ated with Scientific, 
 
 Natubal and Logical Obdebs, Notation of, 
 
 of, t. 804, p. 220 ; 
 
 1 = o j o = i. t. 878, p. 867 ; illustrated by 
 
 Plant : Zero and Number, Dia- 
 
 gram Number 44, t. 653, p. 453 ; t. 054, 
 do. ; t. 855, p. 456 ; t. 658, p. 457 ; upon 
 :, t. 659, do. ; of Evolution, t. 924. p. 
 
 . in Head Forms and Tn 
 pp. 564, 565 ; Diagram No. 71, p. 564; 
 Eg-, and Little-endians, t. 991, | . 
 Lewes, a. 4, t. 998, 999, p. 582 ; both essen- 
 tial, a. 5, do. 
 Natural and Pational Obdebs, inversion 
 
 of, t. 751, p. 481. 
 Natural Development, Analogue of, sui 
 . 612 ; Darwinian Theory, 
 e, 1, t. 18. 
 
 Natubal Pualisii : pee Dialectical Cosmical 
 
 ism. 
 Natural Heavens. The, t. 801, p. 21?. 
 Natural Inclination, of every Individual to 
 of the two halves of Philosophy, a. 8, 
 c. 88, t. 1 
 Natubal JoomnM, indeterminate, c. 40, t, 
 
 Natubal r) r,.TnrTrvE ; see Objective. 
 Nat -eb, defined, t. 5, Diagram No. 
 
 1, j.. :; ; ■ ; and Logical, rev 
 
 npare witli Objective Method 
 
 of Com: . 90 ; a. 1, do. ; of Meta- 
 
 physic J Enquiry, c. 1, t. 93, p. 55; of the 
 
 >f Ideas, a. 3, c. 32, t. 136, p. 84; 
 
 from ■■- to 8f orphie CJoneeptiona, a. 
 
 1, o, 1 ; a. 21, p. 92; t. 139, p. 
 
 • 1, a. 44. t. 804, p. 
 
 I Space, t. 581, | , 
 
 >-e and 
 ; Form- Analogue of, t. 
 62.'. 
 
 Natural PmxoeorBT, ►, 1. 13, p. 10 ; 
 
 els L, t. 15, p. 11; Domain of 
 
 . p. .1 ; Table? (Typical Tal 
 t. 40, | • ilefe of, • 
 
 denned, t. 334, p. 
 239; Vaii-dcr Wej Lim- 
 
 ited Meaning <-f. t. 887, p. 840; Ck 
 do.; Domain of, The Conditioned, do.; 
 Macro : < ioml 
 
 Natikal Pealism, a. 8, t. 854, p. 852; a 
 branch <>f the true Cosmical Concept! 
 
 talogy, Table 88, do., p. 858 ; defined, 
 
 ion, c. 3, t; Tabic S 
 
 884, p. 
 
 Natubal Eomrca, = The Coneredenraa of 
 Existence, t. with Arbl- 
 
 trismal Mentation, Feminoid, a. 4^ 
 p. 188. 
 
 Natural World, a world of Appearances, 
 ly from Spiritual Standpoint, a. '.', c. 
 32, t. 136, p. 87. 
 
 Naturalism, t. 68, | , 
 
 Nature, defined as fir>t cnnle impression of 
 Universe, t. 10, p. 7 ; allied with Philos- 
 ophy, t. 13, p. 9 ; see Table 1, t. 15, p. 11 ; 
 gives Physiology, a. 3, t. 42, p 85 ; Fem- 
 inoid, is cherished in a Mat 
 toid Age), c. 27, 1. 186, | m, neither 
 
 One nor Many, — Inconceivability, Pure Non- 
 Sense, Ferrier, a. 1, 2, t. 267, pp. 185, 196; 
 Hegel, tabulated, Table 24, t. 373, p. 268; 
 and Science, question of precedence of, t. 
 378, p. 869; impregnates the Mind, I 
 p. 281; is in turn impregnated by it, do., p. 
 as with Trunk, as Science 
 with Head. c. 4, t. 508, p. o 
 859; ml. sin Number Five, do.; Pivotal 
 Numbers in, Table 1, e. 9, t. 5"3, p. SOI ; 
 Scientismus of, c 10, 11, I .362; 
 
 Form-As Inde- 
 
 terminate F< mi and Number Analogues of, 
 t. 510, p. 8 i6; Cbude, t. 611, p. 867; Sub- 
 dued, as field of Natural Science, do., p. 
 368; Analogue of, in Determinate Form, 
 do., p. 36'J ; Elementary Form-Type of; 
 Analogue of Botundism, Simplicity 
 Btraight Line-ism, t. 518, p. 372 ; t. 616, 517, 
 p. 876; t. 519, p. j ; has 
 
 in her.-. -If, Naturism, Btientiam, and Art- 
 ; Dominant, t. 528, p. 878 ; everywhere 
 within, no Discriminations Pure, Mere 
 Prepondkrance. t. 627, p.881 ; orO 
 
 te of Things, t. 541, p. 867; repre- 
 aented by Unity, do. ; by Uuisin, do. ; see 
 
EASIC OUTLINE OF UNIYEESOLOGY. 
 
 '09 
 
 Substance ; corresponds with Good, or The 
 Good, t. 545, p. 398 ; Tables Nos. 37, 38, 
 do. ; see Science and Art ; Crude, Numer- 
 ical Analogue of, t. 564, p. 399 ; of Nature 
 in Science, do. ; Morphic, do. ; Eound 
 Form and Eound Numbers, t. 565, do. ; 
 Ferninoid, produced from Logos, Mascu- 
 lo.d, t. 747, 748, p. 480; coincides with 
 Body and Bodies, t. 764, p. 4S6 ; related to 
 One and yet to Bodies, t. 764, p. 486 ; Ela- 
 borated, Symbol of Globe, Diagram No. 
 50, t. 778, p. 493 ; not strictly Natural, t. 
 887, p. 535 ; Mineral Kingdom Grand Type 
 of Naturism of, t. 888, do. ; Vegetable, Sci- 
 entism, Animal, Artism, do. ; renovated by 
 Art, t. 890, p. 536 ; has a Naturismus, a 
 Scientismus and an Artismus of her own, 
 t. 891, do. ; = Cosmos, t. 992, p. 579 ; re- 
 presented by the Trunk of the Body, t. 
 975, p. 572 ; t. 1027, p. 598 ; how she pro- 
 ceeds in the act of creation or produc- 
 tion ; the Carpenter or Dressmaker, 1. 1050, 
 p. 611 ; repeats Woman, c. 1, 1. 1119, p. 
 636. 
 
 Natueic Analogy, Eeminoid, c. 23, t. 503, 
 p. 367 ; of Eeasoning from Cause to Effect, 
 c. 24, do. 
 
 Naturism:, Abstract Principle of Nature ; see 
 Terminology, c. 10, t. 43, p. 28 ; of Aet, 
 new and resplendent, c. 4, t. 448, p. 318 ; 
 = Eotundism, t. 519, p. 377 ; within Nature, 
 within Science, and within Art, t. 522, p. 
 379 , of Form, Eound ; Three Powers of, 
 t, 915, p. 548. 
 
 Natueismal Oedee, of Evolution, a. 17, c. 
 32, 1. 136, p. 84; from Point to Line, from 
 One to Two, from Sensation to Thought, a. 
 38, t. 204, p. 166 ; Terminal Conversion of 
 into Logical Order, a. 39, do. ; of Menta- 
 tion, from Sensation to Thought, a. 42, do., 
 p. 168 ; goes from 1 to 3, omitting 2, t. 478, 
 p. 342. 
 
 Natueismology, of Arto-Philosophy ; see 
 Arto-Philosophy. 
 
 Natubismus, The Domain of Being which is 
 related to crude Nature, c. 3, t. 43, p. 27 ; see 
 Terminology; of the Phenomenismus, c. 1, 
 t. 93, p. 55 ; 1. 136, p. 75 ; and Scientis- 
 mus, contrasted, c. 25, t. 503, p. 368 ; Ana- 
 logue of TJnism, Point, The Good, Table 
 No. 38, t. 545, p. 389 ; Primism leads in, t. 
 766, p. 487 ; of Nature, t. 888, 889, p. 535 ; 
 of Society is the Artismus of Nature, t. 
 889, p. 535; of Development, illustrated, t. 
 1052, p. 612, 
 
 Natueo-xIbsteact, for Spencer's Abstract- 
 Concrete, t. 270, p. 197 ; t. 272, p. 199 ; not 
 adapted to Diagrammatic exposition ; The 
 Concrete badly so, t. 275, p. 201 ; see Ab- 
 stract Concrete ; Foem: ; see Abstract-Con- 
 crete Form. 
 
 Natubo-Metaphysicoid, subordinate part of 
 Echosophy, echoes to what, t. 465, p. 835. 
 
 Natubo-Metaphysic3 ; see Table 1, 1. 15, p. 
 11 ; Table 7 (Typical Table), t. 40. p. 23 ; 
 Clef of, t. 232, p. 178 ; t. 233, p. 181 ; t. 245, 
 p. 1S7 ; covers Substance and Force, t. 257, 
 p. 192 ; the Foundation, Basement and 
 Cellars of The Temple of Tbe Sciences, t. 
 269, p.ftS; discussion of revived, a. 3, t. 267, 
 p. 196 ; stated and distributed, t. 340-469, 
 pp. 241-338; Minor Department of; Su- 
 perior region of, Theology, t. 344, p. 242 ; 
 Middle region of, Speculology, t. 345, p. 
 243 ; Nethermost region, Ontology, t. 346, 
 p. 244 ; Table 18, t. 347, p. 245 ; and Echos- 
 ophy, distributed and compared, do., do. ; 
 nearest approach of to Echosophy — Hegel, 
 t. 383, p. 273 ; really represented by 1-0, t. 
 471, p. 339. 
 
 Nattjbo-Negattve, = Sciento-Positive and 
 vice versa t. 802, p. 501 ; Chemistry and 
 Electricity do., t. 804, p. 503 ; Increased 
 Complexity; Man and Woman, Monarch 
 and People, Lord and Cburch, t. 803-S05, 
 pp. 502-504; t, 811, p. 508; t. 814, p. 509; 
 Table No. 45, do. 
 
 NATTJEO-rosrrrvE, = Sciento-Negative and 
 vice versa, t. 802, p. 501 ; Chemistry and 
 Electricity do. ; t. 804, p. 503 ; Increased 
 Complexity ; Man and Woman ; Monarch, 
 and People ; Lord and Church, t. 803-805, 
 pp. 502-504; t. 811, p. 508; t. 814, p. 509; 
 Table No. 45, do. 
 
 NATnBO-SciENCE-AlVD-METAPHYSia, = Mo- 
 
 nospherology ; Musical Octaves, c. 1. 1. 473, 
 
 p. 339. 
 Natueoid ; see Terminology ; c. 5, t. 43, p. 
 
 27 ; = Feminoid, t. 136, p. 75. 
 Natt/roid Set of Primordial Principles, from 
 
 Scientoid Set, t. 747, p. 480 ; t. 748, do. ; 
 
 see Feminoid. 
 Naturology, Type-Forms of, 1. 1001, p. 583. 
 Nay, the Eternal, a. 12, t. 267, p. 203. 
 Nebula, Primary, Milky — Masson, a. 17, c. 
 
 32, t. 136, p. 91; a. 21,' do. 
 Necessaey Evolution, of Thought in Mind, 
 
 and of Things in World identical, t. 835, p. 
 
 517. 
 Necessary Taw of Thought, t. 7S8, p. 496; 
 
710 
 
 "DIGESTED INDEX OF THE 
 
 t. 789, do.; t. 799, m, 704, p. 41 
 p. 
 
 :Y Ti:utms, Object w.Ynr.\[, 
 
 ■ KALUUhV, t. It'll, 1012, pp. 
 
 ; how extracted, c. 6, t. 1018, ]>. 
 
 tie, illustrated by the Line, 
 
 end Freedom, t. 1088, | 
 
 r the Thl ' . Alimentarj I 
 
 t. 409, do.; of Individ' 
 ual Body, Analogue of, t. 446, pp. 816, 816; 
 dizatioo of Bilateral Equation ; (Seat of 
 Punc'um I'' i , t. 464, p. 888; Analogue of 
 World oi ■. 8, t. 468, p. 884 
 
 . = nego, t. 716, p. 469. 
 Negation, = Nothing, Kant's Category of 
 no quantum of Quality, t. ill, p. 66; see 
 ;ty. 
 Negatismus, The Pure, the true realm of Sci- 
 ence, a. 81, t 267, p. '210. 
 Negative, and Positive ; see Positive and 
 
 :ive. 
 Kegativism, and Positivism, interchange of, 
 
 t. ! 89, p. 
 Keg ati ve Result, often valuable, a. 4, t. 
 
 :, p. 198. 
 Neo-Platonism, influence of on Christian 
 
 Theology, a. 56, t. 204, p. 174, 
 Nervous System, Analogy of, a. 9, c. 32, t. 
 
 186, p. 88. 
 Kerves, Decussation of, in the Neck, 1. 1079, 
 
 p. C'j3 ; relations of, t. 1080, do. 
 Nervous < uiustlvnitt, Philosophy, etc., a. 
 
 . t. 186, p. 
 Ne BUTOB ultra Crepidam, a. 22, t. 267, p. 212. 
 Net work, of Relatione, t. 313, p. 225. 
 Neutral Domain; see Mathematics; The 
 emetics, Impartial and Exact, t. 170, 
 177, p. 127 ; will furnish richest mines of 
 humau thought, do. 
 Nevtns, J. West, his aid as Amanuensis, In- 
 troduction, p. vii, do. p. viii; his introduc- 
 tory paper, do., pp. xxix-xxxiv. 
 New Pirth, Conversion, Regeneration, t. 
 t, p. 533. 
 < ATnoLio t uuboh, nature and purpose 
 of, Introduction, (Note), p. viii; o salva- 
 tion out of the pale of, a. 50, t. 2'H, p. 172 ; 
 Theology of, rcconciliative, c. 1-3, t. . 
 2' , p. 806. 
 
 New Catholicity, in Theology, t. 769, p. 
 of Adult Age Of Man, will solve all 
 
 i, t.1111, p. 888 ; The, will rapidly 
 til, t. n 
 New ri; PHILOSOPHY and Life, c. 2, 
 
 t. 1119, p. 8 
 
 Ni w ('kkations, of Animals, etc., Fcmier, c 
 6, i. 484, p. 3u8. 
 
 Nhw Ideas, the power of, irresistible, 1. 1123, 
 t. • 
 
 New Jerusalem, The, its Foundations, 
 Beams and Oornerposts ; Paws and Prin- 
 ciples; Emanations from Level and Straight 
 Lines, a. 48, t. 804, p. 17"; Cubic, 
 do., p. 173; The; Bee Temple of tl 
 cix.es; Cuboid, portion of Spirit-World — 
 Temple, t. 887, p. 811 ; The, descend':: 
 a bride, t. 488, p. i mplete (1 
 
 <>f, t. 486, p. 897 ; new and beautiful lionie 
 of Humanity; a woman ; an edifice; cubic 
 form of, c. 2, t. 453, p. 323.; as Edifice and 
 City, the Home of Humanity, t. 931, p. 557 ; 
 the Length, Breadth, and Height thereof, t. 
 948, p. 562; Numerical Distribution of, t. 
 1027,1028, pp.698, 699; expounded else- 
 where, t. 1028, p. h'J'J ; the, will have de- 
 scended, t. 1188, p. 639. 
 
 New Order, The, Triumph of Logicism over 
 Arbitrism, a. 52, t. 204, p. 173 ; The, of 
 Society, Notation of, t. 302, p. 4 J18; char- 
 acterized, uo. ; of all Human Affairs, about 
 to occur; see Great Crisis, Transition, Mil- 
 lennium, Judgment, Prophecy, Second Com- 
 ing, Destruction of the World, etc., t. 481, p. 
 3^1 ; indicia of speedy advent of, t. 488, pp. 
 808-806; the birth of, now, t. 434, pp. 3u6, 
 307 ; of Life, Pantarohal, founded on Ra- 
 dical Analysis, t. 485, 486, p. 347. 
 
 New Puilosopuy, adequate to the Universal 
 upheaval of Opinions, as of Mathematical 
 Foundations, t. 4 s 7, p, 
 
 New Sciences, to be developed from Uni- 
 versology, t. l .>n7, p. 648. 
 
 Newton, Isaac, Introduction, p. xiii ; a Con- 
 structive Idealist, — Masson, a. 5, t. 366, p. 
 264. 
 
 Nexus, between "Subjective and Objective 
 Method," — Comte; = Neck, t. 446, p. 315; 
 between Head and Trunk ; between two 
 sides of Body; Median Line; Analogue of 
 Algebraic Spirit, of Pure Speculation — 
 Comte; Clef of, t. 454, p. 323; Relation, 
 Law, t. 879, p. 531. 
 
 Night; see Shade. 
 
 Night Side, of Planet, = Subjective Interior, 
 t. S72, p. 
 
 Niiiii.i-m. a. 8, t. 354, p. 2."2 ; defined — Mas- 
 son, a. 1, t. 866, p. 261 ; and Pantheism; 
 Extremes, do., t. 370, p. 864; echoes to 
 Atheiam, Table 34, t. 469, p. •'■ 
 
 Nine. Digital Units, t, 856, p. 523 ; Mystery 
 
BASIC OUTLINE OF UNIVEKSOLOGY. 
 
 711 
 
 of, t. 860, p. 524 ; t. 862, do. ; c. 7, t. 903, 
 p. 546 ; a. 1, c. 1, do., p. 547. 
 
 No Difference between Truth and Eekoe, 
 not affirmed, but denied, t. 1115, p. 634. 
 
 Noetic, a. 2, t. 267, p. 196. 
 
 Nomenclature ; see Terminology. 
 
 Non-Being, t. 87, p. 51 ; see Nothing. 
 
 Non-Developing Series, = 1 ; 0, 1. 191, p. 134. 
 
 Non-Differentiated Unity, = The Abso- 
 lute, t. 239, p. 185. 
 
 NON-PLURALIZABLE SUBSTANTIVES, t. 691, 692, 
 
 p. 463. 
 
 Non-Sense, = The Absolute, Ferrier, a. 1, 2, 
 t. 267, pp. 195, 196 ; apparently might be 
 neglected ; has its uses, a. 3, do. 
 
 Non-Substantialism, = Nihilism, a. 1, t. 
 366, p. 261. 
 
 Norm, or Type, of the Constitution of all 
 Things, TJnivariety, t. 760, p. 485. 
 
 Normal Progress, not towards Death, t. 434, 
 p. 307 ; towards Objective Things, do. 
 
 Nose, t. 98, p. 59. 
 
 Notation, Numerical ; expanded and ex- 
 plained, t. 268, p. 195 ; of the Grand Sub- 
 divisions of Science, 1, 2, 3, t. 271, p. 
 198 ; t, 272-274, pp. 199-204 ; t. 281, p. 206 ; 
 of Careers, 1st, 2d, t. 283, p. 208 ; of Stages 
 or Stories, t. 288, 289, p. 212 ; General of 
 the whole Scientific Domain, t. 289-320, 
 pp. 212-227 ; of the Indeterminate Domain, 
 t. 332, 333, p. 237 ; see Clef(s) ; of Number 
 in Chapter 4, not a full Distribution, t. 506, 
 p. 353 ; of Logical, Analogical, and Panto- 
 logical Orders, t. 619, p. 436 ; of Anticipa- 
 tory Method, do. ; Mathematical, rendered 
 efficient by Zero, c. 1, t. 652, p. 454. 
 
 Nothing, — Negation, or no degree or in- 
 tensity of Quality, t. Ill, p. 66 ; and Some- 
 thing, as propounded by Heraclitus, a. 32, 
 t. 204, p. 161 ; relations of, in Number, Dia- 
 gram No. 42, t. 683, p. 461 ; see Something 
 and Nothing, t. 713, p. 469 ; Type of Space, 
 t. 795, p. 499 ; Analogue of, in Form, Va- 
 cant or Vacual, t. 801, p. 500 ; and Some- 
 thing, Union of, in Being, t. 1068, p. 618 ; 
 see Negation. 
 
 Nothings, Pure, All Pure Abstractions, a. 21, 
 t. 267, p. 209 ; the Sole Objects of Pure 
 Science, a. 23, do., p. 216 ; t. 399, p. 281. 
 
 Not-Being ; see Being, Nothing, Negation. 
 
 Not-me ; see Kant, t. 112, p. 67. 
 
 Noumena, and Phenomena, Uppositeness of, 
 t. 756, p. 482. 
 
 Koyes, (Kev. Eli), Orissa Missionary, Ka- 
 lunkee Incarnation, c. 7, 8, t. 430, p. 302. 
 
 Notes, (Rev. John H.), his Views of the 
 Millennium and of the Second Coming of 
 Christ, c. 1, t. 186, p. 131 ; c. 4, t. 430, p. 
 301 ; of the Judgment, c. 5, do. ; as Theo- 
 logian, Claim of, for Power of Christ, a. 6, 
 t. 998, 999, p. 584. 
 
 Number, Analogue of Science, 1. 135, p. 75 ; 
 Numeration, distribution of, in Series, t. 
 214-217, pp. 153-155 ; see Numeration, and 
 Numerical Series ; Analogy between, and 
 Eealities of Being, t. 227, p. 163 ; Ana- 
 logues of, do. ; Analogues of with the Uni- 
 verse, t. 228, p. 176 ; Numerology, basic Sci- 
 ence of, Natural History of, t. 232, p. 179 ; 
 Distributive, Exhibit of, Crucial Schema, 
 Diagram No. 5, t. 234, p. 182 ; expounded, 
 t. 235, 236, pp. 182-184 ; Morphic Abstract 
 of, Diagram Number 6, t. 236, p. 184 ; ex- 
 pounded, t. 235-240, pp. 184-186 ; Analysis 
 of Face of Being, t. 250, p. 189 ; simplest 
 variety of Limitation, t. 251, p. 190; = 
 aggregation of Geometrical Points, do. ; 
 two Elements of, Substance-like and Form- 
 like, Unism and Duism, do. ; Constitution 
 of, same as of Substance, t. 253, do. ; how 
 the Guide and Index to Volume of Beino-, 
 t. 254, p. 191 ; Label, Face, do., and Sub- 
 stance, t. 255, do. ; included in largest mean- 
 ing of Form, and yet includes Form, t. 258, 
 p. 193 ; and Form, repeat Entity and Rela- 
 tion, t. 313, p. 225 ; the Sciento- Elementary 
 Domain, c. 2, t. 353, p. 249 ; echoes to Sub- 
 stance, (Quality, etc.), t. 398, p. 280 ; echoed 
 to, by the Punctismus of Form, do.; 
 measures Form, t. 475, 476, p. 340 ; inher- 
 ent Constitution of, do. ; gives Universal 
 Principles and Namings, t. 494, p. 353 ; 
 and Form, Fundamental Correspondence 
 between, c. 1, t. 494, p. 354 ; test of Uui- 
 versological Discovery, c. 2, do. ; Transi- 
 tion from to Form, t. 502, 503, p. 356 ; c. 1, 
 t. 503, p. 357 ; Elementisms, c. 6, do., p. 
 359 ; as distributing Parts of Human 
 Body, (Skeleton, etc.), c. 7-9, do., pp. 
 359-361 ; Label of Entia, t. 504, p. 357 ; 
 and Form, compared, t. 506, p. 359 ; 
 Spencerian Distribution in, t. 507, p. 
 360 ; Indeterminate or Chaotic, and Deter- 
 minate, t. 509, p. 364 ; at random, Ana- 
 logue of Crude Nature, t. 564, p. 399 ; 
 Eound, Analogue of Orderly Nature, and 
 of Eound Form, t. 565, do. ; Exact, Ana- 
 logue of Science, do., p. 400 ; Mixed, do. ; 
 recurrence to, in Chapter on Form, t. 646, 
 p. 452 ; the All of, = Consistency of Being, 
 

 DIGESTED INDEX TO TIIE 
 
 : Zero in, do.; is Natural, 
 
 .ith Quality tod Substance, 
 
 e. 1, i. 686, p. 469; ii tin.- huij.i.iH-y of 
 
 Form, t. 691, I-. 4'..; Unapplied, predomi- 
 
 .ui.l Zero, 
 
 i largw \s bole, t. tij, p. 488; t. 
 718, p. 469 ; Philoaophoid, t. 771, \ . 
 
 Unoidj do., p. 491 ; the En- 
 tic. il and Relational Blementa in, t. 655, p. 
 
 Type of the Constitution of All 
 
 Thii 659, pp. B98, 584; Diagram 
 
 No. . p. 694: Morphie Analogues 
 
 of, t. B55-879, pp. 699-681 ; Morphologiedl 
 
 »f, Diagram No. 59, t. 865, p. 527 ; 
 . p, G06 ; 64, 40, t. 1045, p. 
 ; 519, t. 1055, p. 614; of Bones in 
 Human Body, do., p. 615; see Abstraot- 
 Conoreto; Abstract, and Concrete (Num- 
 ber). 
 NrumciuxG, Difficulties in, c. 2, t. 652, p. 
 
 Numbers, not Number, t. 506, p. 358; see 
 Baored Numbers ; see the Particular Num- 
 bers One. Two, Three, Four, Five, Seven, 
 Eight, Nine, Twelve, Thirty-two, etc., 
 High and Low, t. 651, p. 453 {.Digital, two 
 Distinct Orders of, based on and 1, re- 
 spectively, c. 2, t. 652, p. 454; kinds of, t. 
 1069, p. 619; the Alphabet of Pure Trans- 
 cendental Science, t. 1103, p. 028; see Car- 
 dinal, and Ordinal Numbers. 
 
 Numehatiox, Decimal System of, and Duo- 
 decimal, t. 862-864, pp. 524, 525 ; Fourier, 
 Comte, Mill, upon, c. 1, 2, t- 863, p. 635; 
 Harland and Clancy; Universoloirical Sys- 
 tem of Multiplication, partial Development 
 of, c. 3, 5, do., pp. 525, 526 ; Morphological 
 Tableau of, t. 8*5, p. 527. 
 
 Numerators Cardinal, Denominators Or- 
 
 dinal, t. 915, p. 154 ; Table No. 42, t. 688, 
 p. 461. 
 
 Numerical Canon of Criticism, t. 489, p. 
 
 NtiiKKii al DiauiiBUTtoxe, Fourier, t. -iGii, p. 
 i ; of ELine ; of Music, do. 
 
 NiMi.Kicvi. 1'oumllj:; see Formulae. 
 
 Numerical Bsbxi .s. Ascending, Descending, 
 Renewed Ascending, t. 618, p. 486; see 
 Serie>. 
 
 Numkkismus, Joint-and-Several-IIead of, t. 
 7"". p. 465. 
 
 Numerology, and Morphology, Special Do- 
 mainsofUniversology, t. 281, 988, pp. 177, 
 178; Distributive Exhibit of, Crucial 
 Srni.MA, Diagram No. 5, t. 284, p.l88j ax- 
 pounded, t. 285, 286, pp. 189-184 ; Morphic 
 Abstract of, Diagram No. 6, t. 206, p. 184; 
 expounded, t 987-240, pp. 184-188; still 
 pursued in connection with Form, c. 1, t. 
 503, p. 357; represented by Nails of the 
 Fingers, c. 3, do. ; relation of, to the Nails, 
 c. 4, do., p. 358. 
 
 Numebousness, of Aspects of Law, t. 47 
 340 ; of Individualities, the Duismus of So- 
 ciety, t. 761, p. 485. 
 
 Nlntii, ideas are, of things; Constructive 
 Idealism— Masson, a. 4, t. 366, p. 264 ; t. 
 404, p. 283. 
 
 Nuptial Form, Marriage of Man and World, 
 t. 987-1000, pp. 576-582 ; Diagram No. 74, 
 ^-Figures), t. 990, p. ">77 ; see Form. 
 
 Nuptial Harmony. Ulterior, of Two Grand 
 Opposite Doctrines in Religion, Philos- 
 ophy, and Practical Life, e. 9, t. 1119, p. 
 
 637. 
 Nuptialism, = Art, Life, t. 994, p. 579; 
 
 echoes Religion, t. 995, p. 580. 
 
 Nuptials, t. 1098, p. 598. 
 
 o. 
 
 O, as connecting Vowel in naming Domains, 
 
 c. IS, t. 4:h p. 28. 
 Obedience, True, from the Intellect, t. 302, 
 
 p. -jr.*. 
 
 Object, and Subject, first distinguished by 
 Kant, 1. 119, p. 66 ; see Kant; dies when 
 Ideals born, t. 404, p. 283 ; orThi 
 mt Space = Zero, t. 481, | 
 represented by Heavy Point, t. 580, | 
 see Thing; Empirical and Pare, t. 6'J4, p. 
 
 464; in Nature, every, a Reflect, Type, 
 Counterpart, of some Phenomenon or Con- 
 ception in the Mind, t, 794, p. 498; see 
 Type, Analogue, Reflect, Echo. 
 
 Objects, Scheme of Arrangement of, t. 310, 
 p. 228; t. 812, p. 224; or Things, Analogues 
 of Orbs, and of Integers, t. 673, p. 4 
 Group, Individuality of, as of Individuals 
 in the State, t. 759, p. 4S4. 
 
 Objection, to doctrine of Typical Forma an- 
 
BASIC OUTLINE OF UNIVEESOLOGY. 
 
 713 
 
 swered, t. 631, pp. 442, 443 ; for the Be- 
 ginner removed, t. 522, p. 379. 
 
 Objective, Natural, Matter is so of Science, 
 t. 31, p. 19 ; Form, t. 550, p. 392. 
 
 Objective Laws, and Order of the Universe ; 
 Integers, t. 307, p. 222; whole Number 
 Clefs, t. 310, p. 223 ; Persons in Society ; 
 Houses, do. 
 
 " Objective Method," Comte, t. 441, 443, p. 
 313 ; t. 444, p. 314 ; World-to-Man ; Trunk- 
 to-Head, t. 446, p. 315 ;, t. 466, p. 335 ; and 
 Table 32, do., t. 566, p. 401 ; see Method. 
 
 Objective Science, of Man, t. 972, p. 571. 
 
 Objectivismus, The, Integers, t. 307, p. 222 ; 
 of Humanity, what, t. 309, p. 223 ; Persons 
 in Society, Houses, t. 310, p. 223 ; t. 311, p. 
 224. 
 
 Objectivity, of the Whole Numbers, t. 873, 
 p. 529. 
 
 Observation, distinctifying, t. 764, p. 486. 
 
 Observational Generalizations, Unismal ; 
 compare Analytical Generalizations, a. 20, 
 c 32, 1. 136, p. 92 ; a. 13, t. 198, p. 144 ; 
 constitute Generalogy; Analogues of, in 
 Skeleton and Body, t. 455, p. 325 ; Uni- 
 versaloid, Generaloid, Specialoid ; Univers- 
 aloid and Tempoid, Inductive and Deduc- 
 tive — Comtean ; do. Spacioid — Kantean ; 
 Sciento-Philosophic, do., p. 327 ; Inclusive 
 Extension of, t. 458, p. 330 ; found in the 
 Natural Sciences ; defined, t. 1009, p. 589 ; 
 a posteriori, Inductive, 1. 1011, do. ; c. 1-18, 
 t. 1012, p. 590-601 ; 1. 1012, p. 590; Extract 
 of Facts, c. 4, t. 1012, p. 592 ; never Uni- 
 versal, do., c. 5, do. ; c. 8, 10, do., p. 594, 
 595. 
 
 Observational Knowledge, beg innin g to 
 pale, t. 495, p. 354. 
 
 Observational Method, c. 18, t. 1012, p. 
 601. 
 
 Observational Order, The, defined, c. 8, t. 
 1012, p. 594 ; c. 10, do., p. 595. 
 
 Observational Science, allied with'Arbi- 
 trismal Mentation, Feminoid, a. 42, t. 204, 
 p. 166. 
 
 Occult Presence, of Form in Number, t. 
 475, p. 340 ; Octave of Octaves, the Mech- 
 anizing Platform of Existence, t. 806, p. 
 504; see Music, t. 1031-1034, pp. 601-603. 
 
 Octave(s), in Music, illustrate difference be- 
 tween Monospherology and Comparology, 
 or between Ordinary Echosophy and Sci- 
 ento-Philosophy, c. 1, t. 473, p. 339 ; Over- 
 lapping of, c. 39, t. 503, p. 375 ; t. 900, p. 
 540; t. 948, p. 562 ; t. 950, 951, p. 563. 
 
 53 
 
 Octavo ; see Volume. 
 
 Odd, and Even, = Unism and Duism, c. 4, t. 
 226, p. 165 ; t. 477, p. 342 ; Numbers, t. 
 696, p. 464 ; Odd repeats One, t. 697, do. ; 
 both Odd and Even repeat Three, t. 699, 
 do. ; t. 700, p. 465 ; Morphic Analogues of, 
 t. 866, p. 528. 
 
 Oddness, changes and becomes double, t. 
 477, p. 342. 
 
 Oddness and Evenness, t. 306, p. 221 ; of 
 Form, t. 897-903, pp. 539-541 ; Diagram 
 No. 63, t. 903, p. 541 ; of One and Three, 
 t. 899, p. 540 ; t. 1028, p. 598. 
 
 Odd Number, how augmented, Note, c. 7, t. 
 503, p. 360 ; Sectoral or Inclined Form, t. 
 843, p. 520 ; Pound, Eeality, Substance, 
 Mass, do. ; Diagram No. 57, do. 
 
 Odd Objects, Persons, etc., t. 703, p. 466 ; 
 Original, do. 
 
 Odic Force ; see Eeichenbach. 
 
 Oken, and Humboldt, exceptions to general 
 character of German Philosophers, t. 110, 
 p. 65 ; took the Concrete Direction, t. 121, 
 p. 70 ; attempted a Classification based on 
 Analogy ; failed like Comte, for want of an 
 Exaot Basis, do. ; approximates Scientific 
 Analogy, but fails of it, 1. 147, p. 106 ; t. 
 165, p. 119; and Goethe, Transcendental 
 Anatomy, t. 1043, p. 608. 
 
 Old Age ; see Senectism. 
 
 Old Catholic Church, held by Protestants 
 to be the Mystical Babylon; the Whole 
 Church of the Past so held by the author, 
 a. 51, t. 204, p. 172. 
 
 Old Catholicism, Central Undeveloped Un- 
 ity of, t. 1123, p. 639. 
 
 "Old File" of Metaphysics — Youmans, a. 
 35, c. 32, t. 136, p. 95. 
 
 Old Order, The, of Society, Notation of, t. 
 302, p. 218 ; characterized, do. 
 
 Om, or Aum, the Hindoo Logos, t. 89, p. 52 ; 
 c. 1, do. 
 
 Omne vrvuM ex ovo, etc., t. 991, p. 578. 
 
 Omni-Dieectionality, Nucleoid, Space-like, 
 t. 658, p. 457 ; see Uni-Directionality. 
 
 One; see Oneness; Point; see Position; 
 -and-a-Half; see Sesquism and Zero, 
 Mathematical Equivalents of the Metaphy- 
 sical Eeality and Negation, or Something 
 and Nothing, 1. 115, p. 68 ; Head or First of 
 Numbers, do. ; 1 ; denotes Kantean 
 Philosophy, do. ; furnishes Principle of 
 Unity, as fundamental of all things, 1. 116, 
 do. ; 1 ; exhausts itself at the first step, 
 t. 122, p. 70; passing upward to Two, 
 
714 
 
 i INDEX TO ] 
 
 Lroid, do. I'ni- 
 
 jy and 6 Jt 1. 1 84, 
 
 N l \V 
 
 I 
 
 title v. do, : Bead and Bouree 
 
 : Deduction, do. ; 
 
 a, to Two. de . pro- 
 
 .uulogue of, in God, 
 d •. ; Absolute, do. ; tad Three, o:" 
 Tri_': S tween, c. l, t. 
 
 : not ulway> reoogniaed as a 
 • •; i^ to Subetanoe whet Form is to 
 L08 : Two, Three, cor- 
 •i to First, Second, Third, 1. 155-168, 
 pp. 113-1 16; and Two (1 ; 2-Clef) of Sci- 
 v. t. 170, p. 127; and Zero, 
 -Clef) of ( . .-..nseendental Phil- 
 
 osophy, do. ; 1:0 non-develo] hig; 1 ; 2 
 developing or Fructifying Series, t. 191, 
 p. 154; the Head of OJd Number Series, 
 : . 80S, p. Ill; Two and Three, joint 
 Ilead of Cardinal Scries of Numbers, do.; 
 is Simple, Ab-olute, do. ; Two and Three 
 famish the Primitive Laws or Fundamental 
 Principles Una*, Puism. and Tbixism, t. 
 .143; (1;2), L807, p. 149; Zero, 
 . do. ; Two, Tnr.EE ; see Unism, 
 Duism, and Trinism ; One and Two, t. 
 213, p. 153 : Analogue of Point and Hinge, 
 Cardo,) whence Cardinal, t. 214, do.; 
 Many, All, Indeterminate, t. 217, p. 1", 
 b it fitted for a purpose, t. 21 S, p. 156, re'atel 
 toPhiloso te, Two, Three, to Eehos- 
 
 . do., p. 1")7, a detail of the more cren- 
 Iudeterminateness, 1 ; 0, do.; Two, 
 Three, correspond to First, Second, Third, 
 t. 2Vj, i'.o. ; is a compound idea, having 
 . a. 85, t. 204, do. ; The One. (To 
 88, do., pp. 158, 159; Two, 
 Thre I from Complications, t. 2^1, 
 
 t. 224, p. 158; correspond to 
 rhirda, Fourths of Fraction:' 
 . l.J, do.; and Two, Oppositeness 
 or Polar Antagonism of ; Echo of, in Sim 
 relatione of the Prime Elements of Bc- 
 in^'. t. 885, p. 180 : w'lile yet inseparably 
 (inexpngnably) anil . 181 ; step 
 
 One to Two fir<t step from Sinpi 
 ity and Infinity, a. C7, t. 2f'4, p. 
 - of Line, etc., 
 • : Entity, Bingk Thine, 
 do. ; + Two, 
 (1 -f 2 1, Arbitrisinal, Feminoid (Naturoid) 
 
 :i, a. 42, .:■ 
 
 : Zt-ro ; (1 ;0); Clef of 
 ro-Metaphyaic, t. 288, p. i, 
 p. 181; t 848, p. I 
 t. 845, do. ; of The Ab tract-Concrete, t. 
 
 i Wl.olei. 
 p. II Two; (1 : iento- 
 
 Philoaophy, (in the l>r. 
 179; t. 888, p. 181 ; L S ~, and 
 
 Three, Clefs of Spencerian Distribution, t. 
 
 p. 1SS; Compounded of Unism and 
 
 Duism, not Simple, t. 252, p. 181; t. 268, 
 
 One, and Many, t. 887, p. 195; and 
 Three, Odd, sympathise, t. 870, p. 198 
 and Many ; incompatible or not ? — Mill, a. 
 12-14, L287, pp. 808-808; a. 25, do., p 
 214 ; Many. All. (Some, Few), Iudeter 
 minate Number, t. I Two 
 
 Tnr.EE, Sacred Numbers, c. 2, t. I 
 
 : c. 8, do. ; put for 1 ; 0, t. 471, p. S39 
 One, (1.1); see Two; denotes Object, Zero 
 Space, t. 481, p. 343 ; the distinctive Whole 
 ness of 1 ' :ie, One, the two Halves 
 
 t. 488, p. 844 : Many. All. Indeterminate 
 Number, t. 510, p. 3S6 ; t. 529, p. 
 Two, Tnr.EE, echo to Nature, Science, 
 and Art, res] - : see 
 
 Point, 1 ixe. Angle; The Form- Analogue 
 of a Thin Point, t. 530, do.; t. E 
 
 _-ram No. 12, do.; repeats Point and 
 Position, t. 541, p. 3^7; see Unit; 77« 
 Type of Xalure, do. ; = All, t. 861, p. 524; 
 t. 867, p. 523 ; and Three, Sympathy be- 
 tween, t. 809, p. 540; One, t. 848, | 
 t. 850, 851, p. 588. 
 
 Oneness, of Quality, or of all the Qualities 
 of Thing = Substance, t. Ill, p. 66; be- 
 comes Two-ness by division and passes over 
 into Quantity, do.; see Ui 
 
 One Hundred and Forty-Four, tl 
 
 of a Man, of an A' :. t. 204, p. 173; 
 
 ■ 
 
 One-Sided Solutions, lute in the day. a. 7, 
 e. 32, t. 136, p. S3; a. <*, do., p. 87; see 
 lplisms, and Half-Trut 
 
 Oneida an 1 WaHingford Perfectionists, their 
 views of tie Millennium and Second Com- 
 ing of Christ, c. 1, t. 188, p. 131. 
 
 Onion-lire Sphere*, t. 579, p. 410. 
 
 Ontolooical Faith, a. 12, c. 32, t. : 
 •.he, a branch of Bpeculology, t. 
 880; repeata Anrhropolocrv, T 
 3'>">, p. 850; Ifaaaon, a. 1, 9, in, t. 354, pp. 
 256, 257; in Philosophy echoes to A: 
 
BASIC OUTLINE OF UNTVERSOLOGY. 
 
 715 
 
 pology in Science ; enlarged in extent of 
 meaning, t. 436, p. 309 ; looks to the Future 
 of Humanity, do.; to the West, do. ; to the 
 Possibilities of Accomplishment, do. ; to 
 God as revealed in Man, do. ; to a New 
 "World, do. ; Theologico-Metaphysical to 
 Primitive Drift of Anthropic (orPneumato- 
 Cosmological) Development, (Old Heavens 
 and Hells) ; Universological, to reversal of, 
 do., and Integral to Ulterior Reaction, 
 Table 31, t. 438, p. 311. 
 
 Ontology, — Aristotle, Kant, t. 107, p. 64; 
 defined ; the Nethermost region of Spec- 
 tilology, t. 346, p. 244 ; repeats Generalogy, 
 Table 18, t. 347, p. 245 ; distributed, The 
 Absolute, The Infinite, The Extatic, t. 439, 
 p. 311 ; echoes philosophically to General- 
 ogy in Science, do., p. 312 ; Clefs of, do. ; 
 Supreme Department of Naturo-Metaphy- 
 sic, do. ; distributed, t. 447, p. 316 ; t. 466, 
 p. 335 ; Tables 32, 33, do., and p. 336 ; Clefs 
 of, Table 32, t. 466, p. 335 ; t. 469, p. 337 ; 
 t. 604, p. 357 ; Thing, Point, 1. 1002, p. 584. 
 
 Open Sesame, Introduction, p. xxxiii. 
 
 Operation, Numerical, Motoid, t. 844, p. 
 520 ; Motic and Tempic, t. 844, p. 521 ; re- 
 peats Ordinal Numbers and changing Form 
 — Motion, t. 846, do. ; repeats Number 
 Three and Hinging Form, t. 853, p. 522 ; 
 Organized and Orderly, of Human Affairs, 
 t. 1123, p. 639. 
 
 Operology ; see Actionology. 
 
 Opinion, and Belief, to give place to Knowl- 
 edge, t. 1104, p. 629. 
 
 Opinions, of Mankind, susceptible of being 
 overturned, t. 487, p. 348 ; Composite Unity 
 in Variety of, from Universology and In- 
 teerralism. t. 1123, pp. 638, 639. 
 
 Opposite Doctrines, reconciled, Introduc- 
 tion, p. xxviii ; t. 1113, p. 632 ; Mutual 
 Denial of, t. 1115, p. 634; Two Grand, in 
 Keligion, Philosophy and Practical Life, a. 
 2, c. 1, t, 1119, p. 637. 
 
 Oppositeness, inherent, of Truth, Introduc- 
 tion, p. xxviii. 
 
 Optimism, will yield to The Optimoid, t. 412, 
 pp. 288, 289. 
 
 Oranges, Apples, etc., not amenable to 
 Mathematical Exactitudes, a. 31, t. 267, p. 
 219. 
 
 Oral Speech, the Backbone of Language, t. 
 807, p. 506. 
 
 Orbs and Orbits, Grand Mineral Domain, t. 
 838, p. 535 ; see Earth-ball. 
 
 Orbit, Track, Train, Trail, Diagram No. 49, 
 
 Fig. 2, t. 777, p. 493 ; Analogue of Proce- 
 dure, Order of Providence, t. 787, p. 496 ; 
 t- 788, do. ; or Pathway ; see Pathway. 
 
 Order, 1. Logical ; 2. Natural or Historical, 
 t. 6, p. 4 ; in which the Tables of this work 
 are to be read, c. 3, 4, 6, 1. 15, p. 11 ; Na- 
 tural and Logical, reversed, t. 28, p. 17 ; 
 change of, between Generality and Special- 
 ity, t. 34, p. 20 ; Principle of Convergent 
 Individuality, t. 52, p. 32 ; see Convergent 
 Individuality ; of Nature, magical, all-em- 
 bracing, larger than Comte's Conception, t. 
 53, p. 33; of Development, Mental, Onto- 
 logical, and Physiological, Feeling and 
 Knowing, Substance and Form, Egg and 
 Chicken, c. 30, t. 136, p. 82 ; Materialists 
 and Idealists, c. 31, do. ; Logical and Na- 
 tural Order, do. ; Answer of Universology 
 on the Grand Orders of Development, c. 32, 
 do. ; of ideas, a. 1-5, c. 32, 1. 136, pp. 83-85 ; 
 of Creation ; see Creation ; and Harmony, 
 Laws of, in The World, Discovery of, a. 51, 
 t. 204, p. 172 ; Principle of Convergent In- 
 dividuality, t. 304, p. 220; and Harmony of 
 Social Consociation, t. 311, p. 224 ; New of 
 all Human Affairs, now to occur, t. 431, p. 
 301 ; = Duration, t. 559, p. 397 ; Subordi- 
 nation of Progress to, — Comte, do. ; see 
 Pantological Order ; relation of, to Force, t. 
 621, p. 437 ; see New Order ; The Grand, 
 in Time = Ordinality, t. 736, p. 475; c. 
 1-8, do., p. 476; of Providence, Ongoing in 
 Time, t. 787, p. 496. 
 
 Orders of Evolution, Spencer, Hegel, etc., 
 a. 27, c. 32, t. 136, p. 93 ; Integralistic sfate- 
 ment of, a. 28, do., p. 94 ; Natural and Lo- 
 gical, in distribution of Number, c. 10, t. 
 231, p. 183 ; a posteriori and a priori ; Two 
 of each, t. 444, p. 314; in the Comtean 
 Philosophy, t. 445, p. 315 ; = Families in 
 Classification — Gray, t.490, p. 350; answer 
 to Stabiliology, t. 492, p. 351 ; or Methods, 
 Scientific, Three, t. 583, p. 413 ; More than 
 Three, do., t. 616, p. 434; Diagram No. 41, 
 do. ; Clefs of, do. ; 1. The Logical or Cata- 
 logical ; 2. The Analogical ; 3. The Panto- 
 logical, (Enlarged View), t. 619, p. 437 ; 
 Clefs of, do. 
 
 Ordinal, "Universal Systems" defective, c. 
 2, t. 736, p. 475. 
 
 Ordinal Mathematics, = Law of Careers, 
 glanced at, t. 736, p. 475 ; c. 1-8, do. 
 
 Ordinal Number, Time-like ; Seriated ; 
 Movement, Events, t. 661, p. 457 ; Ana- 
 logue of Eventuation, Protension in Time, 
 
710 
 
 DIGESTED INDEX OF THE 
 
 18, do. ; Oran lit m, t. 
 
 »rd«T Of l'rovi- 
 
 denc . ; Diagram No. 
 
 4">, do., p. 459 ; t. 871, do. ; Nun 
 Movement, Y ntinnity, Tuble No. 
 
 48, ■ !•'•!. 
 
 Obimnal-Ni miiki: delations of, in 
 
 Distribution of Number, t. 886, p. 188; In- 
 aalogue of Motion, t. 888, p. 
 1>4; Bet Cardinal Numbers; Scries and 
 
 Obdial Nimebation, in Stories of Edifice; 
 in Dynasties, t. 888, p. 818. 
 
 Obdinality. Middle Truck of Evcntnation.c. 
 4--\ t. 736, p. 476; Confucius (or Fo-Hi) 
 quoted ; see Chung ; and Cardinality, con- 
 trasted, t. 736, p. 475 ; c. 1-8, do. ; Duis- 
 mal, c. l, t. 895, p. 581 
 
 Obdixism, and Cardinism, of the World, t. 
 74", p. 477; see Ordinality and Cardinality ; 
 how differ from Unism and Duism, t. 749, 
 p. 480; r. 1089, p. 6-24. 
 
 Obdixismis, Spinal, t. 292, p. 214 ; = Trunk, 
 t. 871, p. 459; see Cardinality; the Path 
 walked in such, t. 893, p. 536; t. 895, 896, 
 pp. 537, 533; Diagrams Nos. 62, 63, pp. 
 53S, 539. 
 
 Obdinoid Fobm, Analogue of Movement, t. 
 616, p. 434. 
 
 Obdixology, t. 2S3, p. 8 
 
 Obganic, and Educational Differences, Ulti- 
 mate Solution of, t. 1113, p. 633. 
 
 Obgaxic Contbast, Ground of Reconciliative 
 Unity, a. 2, c. 1, t. 1119, p. 637. 
 
 Obganism, the Principle of Organization, c. 4, 
 t. 48, p. 27. 
 
 Obganismcs, (pi. Organismi), better Scienti- 
 fically than Organism for a Domain, c. 2, t. 
 43, p. 26 ; see Terminology ; Human, The 
 Grand, t. 311, p. 224 ; and Chaos = Crude 
 and Subdued Nature, t. 511, p. 369. 
 
 Obganization, science of, a. 2, 3, c. 5, t. 5, p. 
 6; delineation of, a. 1, t. 42, p. 25; perma- 
 nent, related to Anatomy, static as part of 
 . Shape, Form, Idea, a. 3, do.; internal, 
 functional, related to Physiology, Senti- 
 ments, Feeling, Emotions, do. ; sub-motic, 
 do.; all, by Analogy, the aame t do.; of Whole 
 Universe, of Natural Things, instinctive, 
 reflective, t. 136, p. 75 ; illustrated in Em- 
 bryolojry, c. 1-44, do., pp. 7r>-<«9 ; irnpreg- 
 native Male Principle on the Yolk ; Segmen- 
 tation J a true Synthesis, c. 2, do., p. 75; 
 incubation, Male and Female Principles 
 eo-operating, c. 3, do., p. 76 ; Segmentation 
 
 regular, c. 4, do.; Principle knife- 
 
 like, Female Conception, c. l Embry- 
 
 onic, Natural Type of all organisation, e. 6, 
 do., p. 77; Sectarian division (Segment 
 of Christian World is preparing a higher Or- 
 ganic Unity, c. 7, do.; illustration of, from 
 Natural History, c. 11-18, do.; of Move- 
 ment, is Regulation, c. 14, 18, do., pp. 7'.', 
 80; Feminoid, destined to chaos and de- 
 struction, may be retrieved by advent 
 of Masculism, c. 14, 16, t. 188, pp. 78, 79; 
 C. 23, do., p. 81 ; Pivot or Centre of, 
 p. 485; all True, Corporate, rots on an 
 achieved Individuality of the Parts or Mem- 
 bers, t. 759, p. 4S4; of Society, what, t. 
 761, p. 485; Science of, Societary, t. b4'j, p. 
 519 ; skilled, of all Human Affairs, t. 890, p. 
 536; 1. 1119, p. 636; Orderly, of all Human 
 Affairs, t. 1123, p. 639. 
 
 Obganized Human- Society, Type the Army; 
 Higher Industrial Type future, t. 642, p. 
 519. 
 
 Obigixal, = Old, t. 703, p. 466. 
 
 Oiugixals, Antithetical to Reflexions, c. 24, 
 t. 503, p. 367. 
 
 Obigins, Natural, = Laical Ultimate*, a. 17, 
 c. 32, t. 136, p. 91 ; Logical, a. 18, do. ; a, 
 20, do. ; of Knowing, Categories, Laws of 
 Mind, a. 23, do., p. 92; or Principles re- 
 presented by the Foetus, t. 705, p. I 
 
 Ornate ; see Elaborate. 
 
 Ossa Innominata ; see Pelvis. 
 
 Ossicila Aunrrus, t. 1056, p. 615. 
 
 Ostensible Multifariousness of Natcbk, 
 what. t. 765, p. 4£ 
 
 Outeb Relations, of Society, t. 312, p. 224. 
 
 Outlay, or Plan, Architectural, relation of to 
 Geometry, t. 273, p. 200; Elementary, of 
 Appearances, reversed, t. 884, p. 533; 
 illustrations, Child. Animal, do. ; Mathe- 
 matical, of the Head; Universe 
 Phrenology, t. 846, 947, p. 561 ; see Primi- 
 tive Outlay, Ideal Outlay; of Cosmos; 
 iliology. 
 
 Ol tlixe, of iW, t. 775, p. 492 ; t. 786, p. i 
 of a Globe or Circle, or Expanded Point in 
 a Circle, t. 821, p. 612. 
 
 OrrsiDE Aspect, = Objectivity, t. 310, p. 224. 
 
 < >va ; see Egg. 
 
 I ival. what. t. 558, p. 393. 
 
 I v.a Type Forms. = Art-Philosophy, t. 996, 
 p. 680; t. lool, p. 583. 
 
 Oran x. t 881, p. " 
 
 Oveblappino, illustrated as between Femin- 
 and Musculi-mi, c. 18, t. 136, p. 80; C. 
 
BASIC OUTLINE OF UNIVEESOLOGY. 
 
 717 
 
 44, do., p. 89 ; a. 31, c. 32, do., p. 95 ; of 
 Chemistry and Physics, t. 392, p. 278 ; in- 
 stances of, kinds of, c. 40, t. 503, p. 376 ; 
 as Formula, t. 527, p. 382 ; t. 528, do. ; t, 
 890, p. 536 ; of Octaves, t. 948, p. 562. 
 
 Over-Soul, t 767, p. 488. 
 
 Ovoid, = Human Face and Head, t. 553, p. 
 394 ; formation of, from Globe and Cube, 
 
 t. 7S3, 784, pp. 494, 495 ; Diagrams N03. 
 
 51, 52, pp. 495, 497 ; t. 798, p. 499. 
 Ovoidttle, Ovoid Surface, Solid Ovoid, t. 915, 
 
 p. 548 ; Diagram No. 67, do. 
 Ovulation, Spontaneous, c. 23, t. 136, p. 81. 
 Owen, (Kichard), " Typical Vertebra," 1. 166, 
 
 p. 120. 
 
 P. 
 
 Pages, and Leaves, Diagram No. 69, t. 923, 
 p. 551. 
 
 Painting, Art of— Euskin, t. 494, p. 353. 
 
 Pairs of Contraries ; see Antitheses. 
 
 Palace, Central and Boyal, of the Mind, t. 
 980, p. 573. 
 
 Pale, of the New Catholic Church, no Salva- 
 tion out of, a. 50, t. 204, p. 172. 
 
 Palsy ; see Hemiplegia, and Paraplegia. 
 
 Panels, Interspaces of Architectural Plan, t. 
 274, p. 201. 
 
 Pansclavism, meaning of— Wronski, c. 6, t. 
 448, p. 320. 
 
 Pantarchal Government, Pivot of Unity for 
 Humanity ; Self- authorized ; Function of, 
 c. 6, t. 448, p. 321. 
 
 Pantarchal University, c. 1, t. 484, p. 346 ; 
 and Institutions, Basis of, t. 485, p. 347. 
 
 Pantarchal Eegime, in Government, t. 769, 
 p. 488. 
 
 Pantarchism, and Social Integralism stated, 
 t. 56, p. 34 ; the Eeconciliation of all Op- 
 posites, practically and theoretically, do. ; 
 pushes Individualism to Extremes with 
 Warren, the True Aristocracy with Comte, 
 and Charm or Attraction with Fourier, do. ; 
 furnishes the Philosophy of History, Signi- 
 ficance of Doctrines, Eights and Sectarian 
 Peculiarities, etc., t. 57, p. 35 ; does not 
 supersede necessity for religious Culture, 
 t. 58, do. ; work of the Head in the service 
 of the Heart, do. ; analogous with whole 
 human figure, t. 80, p. 44 ; see Typical Ta- 
 bleau, Man and the World, (Diagram No. 
 2, t. 41, p. 24) ; t. 80, p. 45. 
 
 Pantarchy, New Spiritual Planetary Gov- 
 ernment, t. 432, p. 305. 
 
 Pantheism, and Nihilism, Extremes, t. 366, 
 p. 261 ; Clef of, t. 368, p. 262 ; Eelationa 
 
 and Clefs of, t. 469, p. 337 ; Table 34, do., 
 p. 338 ; echoes to Cosmology, do. 
 
 Pantologio, definition and derivation of, c. 
 8, 1. 15, p. 12 ; distributed, c. 9, do., p. 13; 
 applied = Metaphysics of the Mathematics, 
 c. 10, do. ; exhaustive and complete, c. 9, 
 t. 321, p. 234 ; (and Mathematics), Elemen- 
 tary, Theoretical, Pure, Applied, t. 595, 
 596, p. 421 ; Diagram No. 28, t. 596, p. 422 ; 
 St. Andrew's Cross, t. 598, p. 423 ; Diagram 
 No. 30, do. ; of the Mathematics, what, t. 
 620, p. 437; Analogues of, reconciled, t. 638, 
 p. 447. 
 
 Pantological Order, plan of, in scale, t. 619, 
 p. 436. 
 
 Pantological Methods, in Science, t. 5S3, p. 
 413 ; t. 622, p. 438. 
 
 Pantologicismus, t. 619, p. 437 ; t. 620, do. 
 
 Pantology, not so good a term as Universol- 
 ogy, c. 1, t. 3, p. 2. 
 
 Paradise Eegained, to be so, on earth, t. 433, 
 p. 306. 
 
 Paradox, Eeligious, the Millennium to ac- 
 company the destruction of the Earth, to be 
 established on the Earth, 1. 178, p. 128 ; re- 
 lieved, t. 750-756, pp. 481-483. 
 
 Parallel or Eepetitive Order, etc. ; see 
 Identity of Law. 
 
 Paralysis, One-Sided, Symbolism of, t. 322, 
 p. 228. 
 
 Paraplegia, Sociological Analogue of, t. 933, 
 p. 574. 
 
 Parenthesis, of Preclefs, t. 291, 292, p. 213 ; 
 half of, t. 299, p. 217. 
 
 Parmenides, Being and Not-Being, a. 31, t. 
 204, p. 160 ; Table 1, c. 1, t. 226, p. 163. 
 
 Partialism, the Greatest of all Errors, 1. 1115, 
 p. 634 ; the denial of Opposite Truths, do. ; 
 when rectified, men can judge of details, 
 
718 
 
 nil. i.M)i:x or the 
 
 do. ; will gj 
 p. I 
 
 ihiiM: i-'a. i i.tv, the, in Mad, distin- 
 guished from the Universal Faculty, a. 16, 
 t. BOA, p, 168; Truth for Borne not Truth 
 for All, do. ; a. 88, do., p, 101 ; a. 88, do., 
 p. 100 ; addressed by Inspiration, etc., n. 
 61, t. 804, p. IT - .' ; difference between, and 
 the Universal, a. 65, do., p. L78 ; 1. 1117, p. 
 
 Pabtioulab Ti:rTii, and Faculty In Man, 
 Idiophronioism, a. 88, t. 204, p. 161; Table 
 1, a 1, t. 886, p. 168 ; a. 33, t. 204, p. L66. 
 
 Partrti.arity, the minutest, revi ale a new 
 kiii-1 of Universality, = Analyti al Cen- 
 erai.iz nOH ; see Teeth and Nails, t. lull, 
 
 p. . 
 
 Tartness, and "Wholeness, t. 000, p. 221 ; t. 
 3os, p, 228 ; Differentiation, t. 888, p. 275; 
 
 t. 390, p. 270 ; Table 27, do. ; see Whole- 
 ness and Halfism. 
 
 Pants, of* Objects, as of the Planet, Analogues 
 of Fractions in Number, t. 673, p. 459; 
 more properly, however, the Sections of 
 Space, t. 07-4, do. 
 
 Parts of Speecii, Seven, = Comte 1 s Seven 
 Grand Sciences, t. 451, p. 319; see Lan- 
 guage. 
 
 Parts of tme Eodv, Analogies of, a. 9, c. 32, 
 t. 186, p. 88 ; see Members. 
 
 Parturition, Parting, De-Parting, t. 550, p. 
 5; t. 657, do. 
 
 Passional Attraction, Introduction, p. xiv; 
 — Fourier, t. 54, p. 33; do., = Social 
 Chemistry, t. 891, p. 277. 
 
 Passions, Harmony of, Fourier, t. 54, p. 33 ; 
 Motor- Forces of the Soul, do. ; as the word 
 is used by Fourier, nearly = "Love" of 
 Swedenborg, " Affection " of Comte, 
 "Feeling" of the Metaphysicians, t. 105, 
 p. 61 ; c. 1, do., p. 62. 
 
 Passive, the Mind is so, or compelled, in 
 Sensation, a. 43, t. 204, p. 168. 
 
 Pathology, Comparative; see Comparativo 
 Pathology. 
 
 Pathway, of Time, t. 558, pp. 396, 397 ; an 
 Ordinismus, t. 893, p. 530 ; t. 895, 890, pp. 
 687, 688 ; Diagrams Nob. 62, 68, pp. 538, 
 ', = Spinal Column, do.; see Orbit. 
 
 Pattern si ; see Type, Type-Forms. 
 
 Paul, Modifier of Christianity by Greek 
 learning, a. 56, t. 804, p. 174; t. 468, p. 
 
 1 )(i liarjties, Sectarian ; see Sectarian Pe- 
 euliariti 
 
 Pedestal, and Capital, t. 1085, p. 597, 
 [*] BOB, is looking for B Unitary Law, Intro- 
 duction, p. xxii. 
 
 I'elvis, lower Story of Body, t. 
 = Basement of House, <•• 2, t. 458, p 
 and Skull, Analogue of, t. 455, p. 826 ; t. 
 
 460, p. 332; t. 404, p. 334; o. 7, t. : 
 360; niagram No. 71, t. 951, p. 564; t. 
 956, p. 665, 
 
 People, The Masses, Feminoid, t. 803, p. 502; 
 constituted of Individual Quits, t. B4S, p. 
 519 ; see Monarch. 
 
 Peras, The Limit, = Duism, contrasted with 
 Apclron, a. 20, t. 204, p, 153 ; t. 407, p. 
 336. 
 
 Perception, as discussed by the Philosophers, 
 0. 88, and a. 1, do., t. 186, p. 83; Kantcan 
 and Hartleian theories — Mill, a. 1, 11, do., 
 pp. 83-89 ; Universologioal Statement of, 
 a. ll, do., ]>. 89 ; chief battle-ground of 
 Philosophy, t. 397, p. 280 ; Innate Element 
 of Mind; Antithctof Sensation, do. ; Form 
 of Mind, do. ; is it derived from Sensation I 
 do.; Analogue of Lines of Form, t. 399, p. 
 281; is Discrimination, t. 4<»1, p. 282; is 
 Cot and Line, do. ; and Sensation insepa- 
 rable— Ferrier, t. 410, p. 287 : Phrenological 
 Organs of, t. 933-911, pp. 657-560. 
 
 PzBJGUMUUM, BUggested for Millennium, ob- 
 jeotion, o. 1, t. 186, p. 181. 
 
 Performance ; see Action, and Art. 
 
 Period, in Clef, Notation, t. 291, 293, pp. 
 213-215. 
 
 Periodicity, feminoidal insignia, a. 22, c. 32, 
 t. L86, J). 92; characteristic of Woman, c. 
 23, t. 608, p. 306. 
 
 Periods, in Time, Analogues of, Vertebrae ; 
 esion in Time, t. 45.">, p. SiiO ; three 
 Grand, of Development, t. 9SS, p. 876. 
 
 Periphery, of the Universe, t. B28, p. 513. 
 
 Permanence, Essential, of all Principles, a. 5, 
 t. 999, p. 
 
 " Permanency of Law," — Comte, a. 5, t. 
 999, p. I 
 
 Permanent, The, and The Evanescent, Table 
 1,0.1, t 226, p. 168. 
 
 Permanent FouVDATlO bed by Radi- 
 
 os! Analysis, t. -is:;, p. 845. 
 
 Perpendi; BLAB, replaces Horizontal, t. 29, p. 
 is; Diagram No. 2, (Typical Tableau), t. 
 41, p. 24 ; Man alone achieves it, t. 84 i, p. 
 688 ; = Length, t. 1018, p. 692. 
 
 PERrENDien.ARiTv, Ongoing, Co-sequen 
 t. 685, p. 414 ; to a Point, do. ; Horizontal- 
 i:y. Inclination = Btohiliology, t. 627, 628, 
 
BASIC OUTLINE OF UNIVEESOLOGY. 
 
 719 
 
 p. 441 ; related to Three Kingdoms, do., 
 and t. 629, 630, pp. 441, 442 ; t. 631, p. 442 ; 
 t. 1088, 1089, p. 624. 
 
 Persian Philosophy ; sae Philosophy, Per- 
 sian. 
 
 Persistence, in Time, complete Aspect of, t. 
 553, p. 396 ; Table 39, do., p. 397. 
 
 Persistent Bemaixders, = Ghosts or sur- 
 viving Films ; of Men, Ideas, Things, c. 3, 
 t. 434, p. 308. 
 
 Person ; see Point. 
 
 Personality, developed in the Members, 
 only true basis of Society — Ferrier, a. 
 46, t. 204, p. 169 ; The Absolute, t. 422, p. 
 295. 
 
 Persons, Scheme of Arrangement of, t. 310, 
 p. 223 ; t. 311, 312, p. 224. 
 
 Perspective, t. 1088, p. 624. 
 
 Pessimism, will yield to the Pessimoid, t. 
 412, pp. 283, 289. 
 
 " Phalanxes"' — Fourier; Palaces, the Homes 
 of the People, t. 931, p. 556. 
 
 Pharos, -within the Tholus, c. 5, t. 453, p. 
 326. 
 
 Phases ; see Aspects. 
 * Phenomena, obscure the Typical Plan of 
 Creation, t. 494, p. 354 ; Analogue of, 
 Square, t. 588, p. 417; Diagram No. 26, do., 
 p. 418 ; and Noumena, Oppositeness of, t. 
 756, p. 4S2. 
 
 Phenomenality, Matteroid and Mentoid, a. 
 4, t, 267, p. 199. 
 
 Phenomenismus, Objective and naturoid per- 
 ception of things and facts, c. 1, t. 93, p. 
 55 ; = Phenomenology where Hegel began, 
 do. ; blended with " Nature," do., p. 56 ; 
 account of by Chalybatis, do. 
 
 Phenomenology ; see Phenomenismus. 
 
 Philosopher's Etoxe, Introduction, p. 
 xxxiii. 
 
 " Philosophie Positive," the Fundamental 
 Elaboration of Comte, t. 36, p. 21. 
 
 Philosophies, Consideration of, not exhaust- 
 ive, c. 2, t. 93, p. 56. 
 
 Philosophoid, Distribution of Society, gen- 
 eralized, discursive, Comte's, t. 46, p. 29. 
 
 Philosophy, of Common Sense ; see Common 
 Sense Philosophy ; Practical ; see Practical 
 Philosophy ; designated and contrasted 
 with Echosophy and Practical Philosophy, 
 1. 12, p. 9 ; characterized, less exact, c. 1, 
 do. ; becomes Exact, do. ; see Sciento-Phil- 
 osophy ; derivation of, c. 3, do. ; repeats 
 Nature, 1. 13, p. 9 ; see Natural Philos- 
 ophy ; goes back of Nature to Substance 
 
 and Cause, do., p. 10 ; = Metaphysics, do. ; 
 begins in Unity, ends in Diversity, c. 1, t. 
 15, p. 10; Substance and Cause, do. ; see 
 Table 1, do. ; in Scale with Science and 
 Eeligion, t. 16, p. 11; beginning of uni- 
 versal development, do. ; corresponds to 
 Mind, t. 18, p. 12 ; Integral, the reconcil- 
 iation of Bacon and Descartes, c. 8, 1. 15, p. 
 13 see Integralism ; considers the "Whole 
 Universe, 1. 18, do. ; alliances of, crossing, 
 and direct, with matter and mind, t. 30, p. 
 18 ; of History, to result from Social Inte- 
 gralism, t. 57, p. 35 ; of Integralism ; see 
 Integralism ; Persian, Symbolism of, Light 
 and Darkness ; Day and Night, c. 3, t. 93, 
 p. 56 ; Egyptian, Symbolism of, Time and 
 especially Past Time, whence conservative 
 and superstitious, c. 4, do. ; Hebrew, Sym- 
 bolism of. Future Time, Prophecy, c. 5, 
 do. ; Hindoo ; see Hindoo Philosophy ; 
 Chinese, see Chinese Philosophy, etc. ; 
 German, based on Kant's "Quality," t. 
 109, p. 64, Law of Mental Evolution, contin- 
 ued in, t. 106-122, pp. 63-71, Philosophoid 
 or Naturoid, not Scientoid, t. 109, p. 65, 
 carried over from Naturoid to Scientoid 
 Stage, do. ; Kantean, see Kantean Philos- 
 ophy ; of History, t. 132, p. 74 ; Eecent 
 British— Masson, a. 12, c. 32, t. 136, p. 89; 
 all Modern Systems of, from Greek, a; 56, 
 t. 204, p. 174 ; see Ferrier ; Pythagorean, 
 Atomic, etc., see Pythagoras, Atomists, 
 etc. ; condemned by Comte and Lewes, a. 
 3, t. 267, p. 197 ; Three Counter-statement?, 
 1. Other Things discovered ; 2. Negative 
 Eesults obtained ; 3. The Absolute no more 
 unintelligible than any other Abstract Term, 
 a. 4, t. 267, p. 197 ; Mental, Vander Wey.le, 
 t. 335, p. 239 ; Unismal, t, 439, p. 312 ; 
 11 First," " Second," " Third,"— Comte, 
 not same as " Objective Method," etc., t. 
 449, p. 317 ; t. 450, do. ; explained, do., p. 
 318; see "First," "Second," and "Third" 
 Philosophy; of Hoene Wronski, stated, 
 c. 6, t, 448, p. 320 ; the New, includes all 
 others, and is yet itself new, t. 464, p. 335 ; 
 " an Absolute Science," etc., E. L. & A. L. 
 Frothingham, t. 466, p. 336 ; suggestive 
 criticism of, t. 467, do. ; Proper ; see Na- 
 turo-Metaphysic ; has functionated between 
 Something and Nothing, t. 742, p. 478 ; 
 heretofore as the Woman apart from the 
 Man ; not, therefore, fruitful ; will be im- 
 pregnated by Science, t. 748, p. 480 ; and 
 Science brought under the Operation of 
 

 1»I« 
 
 Law, specifically, t. S> 
 = Cosmos, U 995, 996, p. 530; t. 1001, p. 
 
 . Form, t. 
 II Absolu - B 
 
 Two Grand Oppoc of, a. 
 
 Phonetic Alphabet ; see Universal Alpha- 
 
 • 
 Phonetic Teaches©, as illu- f Radical 
 
 .340 ; 
 :. do. 
 
 rvpared to under- 
 
 ^:udcnts of, may understand in 
 i ue meaning of the Letter-Sounds, t, 
 
 Phonography, Pitman's, illustrates Point- 
 17; Diagram No. 34, do., 
 phy. 
 Phrenologi' .e, of the Grand 
 
 Man - are the eonfl: tmgG Jta and 
 
 : ines, to be reconciled, t. 73, p. 42 ; 
 not equal in rank, t. 74, p. 43. 
 Phrenology, a branch of Monanthropo 1 . 
 . c. 4, do.. 
 Ordinary and 
 
 the Ordinary, ernpiri. 
 
 logical, adds a 
 William Ham- 
 ilton"- L, 562, 
 a real Mental G of Head and 
 at the opposite end of the 
 Sub; :. 966, p. 
 
 Physical Geography, completion of, t. 4C2, 
 
 Thtsics. place of in scale, Table 15, (Fun- 
 damental Exposition), : Prop- 
 ter — Henry, t. 
 compared with Chemistry, do., j . 
 Ana Symbolology, Table ! 
 
 analogues 
 of, w ts, Bene 
 
 . from 
 
 Substance, do. 
 
 Phtsiologt. several meanings and inclusions 
 
 of, c i; divided into II 
 
 and Micro-P). .do.; symboliAd by 
 
 I leart and circulation of the Blood, a. 
 
 .tomy, 
 An:: t.43, do. ; 
 
 Notation of, t, and Anatomy, 
 
 cont- 
 
 M ; repra 
 
 in Truni . only 
 
 studied compUttljf through 6ocioi 
 988, pp. 57o, 574; reiuted to Fiesh and 
 Bone, t. 1080, p. • 
 
 PlLLARS, I 
 
 1 mu>*l l'u nooraphy, introduced in Amer- 
 
 . 
 
 One, Cause, 
 p. 68; 
 Sub .,— Four! 
 
 361 ; of Number-Groups, t. 858, p. 4 
 Organization, God, King, Chief^ J 
 Leader, "Boss," t. 7 484, 485; 
 
 material, in Soci< 
 Pivotal Numbers. - ne of, to 
 
 . Num- 
 S; t. 
 
 - 
 
 riVOTAE < >NE — FoU 
 
 1 ivotal Per ox, in Government or 
 
 .-culoid, t. BOB, p. " 
 Pivotal Positeh- 1 , in Seriation of Seiento- 
 PiiUosophic Universal Principles, t. I 
 
 Tivots, Social, Monarch?, Leaders, etc., t, 
 
 304, p. 880; t. s:: 
 ''Place of God," for Social Pivots or C 
 
 ernors. t. 811, p. 5 
 Placenta, Social, Old Mystical Ground of 
 
 Li 
 Tlagues, to fall on the rejectors of the New 
 
 Truth, a. 52, t. 204, p. 173. 
 Tlan, of t;:e Book, Introduction, pp. viii, 
 
 xxxii, xxxix ; The Divine, in Visible Crea- 
 . type of Doctrinal Adjustme: 
 
 1118, --ructure. 
 
 Pla tilobe, t. 7S2, p. 
 
 p. 599. 
 Planetary "World, Measured Series, t, 874, 
 
 Planetary r.voLV-nox, of the Unity of the 
 
 Planetary < >bdeb, of Literature, a. 19, 1. 152, 
 
 p. :. 
 Plaxet: see Earth-Bal Space, = Unit 
 
 and Zero, in Natural and Logical Orders, 
 I 
 
 mov- 
 alogue of Total Cre- 
 ation ; its Train or Trail of .nets, 
 = Precedence in Time. I : Dia- 
 gram No. 45, do., p. 459 ; Analogue of 
 
BASIC OUTLINE OF UNTVEESOLOGY. 
 
 721 
 
 Skull and its Train of Vertebrae, t. 671, do. ; 
 see Globe ;— Fourier, t. 802, p. 500. 
 
 Planets, illustration of Members of Society, 
 t. 310, p. 224 ; t. 312, do. ; Analogues of 
 Objects or Things generally, and of 
 Numeral Integers, t. 673, p. 459; see 
 World(s.) 
 
 Planoids, Concentric, t. 637, p. 447. 
 
 Plans of Structure, of Animals — Agassiz, 
 t. 630, p. 442 ; Uuiversological, t. 631, p. 
 443 ; see Typical Plans. 
 
 Pla>mal Form, Diagram No. 43, Fig. 3, t. 
 776, p. 492 ; t. 7S4, p. 494 ; Diagrams Nos. 
 51, 52, pp. 495, 497. 
 
 Platform s), t. 890, p. 536; mechanizing; 
 see Octave. 
 
 Plato, his meaning of Spiritualism, as against 
 Comte, a. 3, t. 36, p. 21 ; prefigured Swed- 
 enborg, t. 91, p. 55 ; Table 1, c. 1, t. 226, p. 
 163 ; his doctrine of Ideas, raises Thought 
 above Sensation, a. 45, t. 204, p. 169 ; drift 
 towards Philosophy, a. 56, do., p. 174; and 
 Swedenborg, Intuition of Pure Forms or 
 Ideas, t. 321, p. 227 ; his idea of Man and 
 "Woman as Hemispheres, t. 322, p. 228 ; his 
 Dialectic, t. 330, p. 236 ; t. 744, p. 478 ; t. 
 1055, p. 615. 
 
 Platonists, Constructive Idealists — Masson, 
 a. 5, t. 366, p. 265. 
 
 Play, and Labor, alluded to, a. 3, t. 42, p. 25. 
 
 Plenal Form, the Morphic Nothing (Eeal 
 Something), t. 802, p. 500 ; c. 1, do., p. 
 501 ; Antithesis of, t. 814, p. 509 ; t. 802, p. 
 500 ; t. 814, 815, p. 509 ; Table 45, do., p. 
 510. 
 
 Plenum, and Vacuum, Positive and Negative, 
 t. 716, p. 469 ; Diagram No. 46, do., p. 
 470; t. 801, p. 500. 
 
 Pluralism, related to the Number Two, t. 
 202, p. 141 ; t. 209, p. 149 ; and Singulism, 
 relation between, t. 764, p. 486 ; see Sin- 
 gulism. 
 
 Plurality, procedure to, from One, pro- 
 gressive, developing, t. 129, p. 73 ; social 
 diffusive, liberating, etc., t. 131, do. ; and 
 Singleness, Analogues of Two and One, t. 
 701, p. 465 ; of Points or Dots, in Aggre- 
 gations ; of Individual Things or Persons ; 
 Misses in Society, etc., t. 842, p. 519. 
 
 Pluralizable Objects, Concrete Form, t. 
 507, p. 362. 
 
 Pluraliza- le Substantives, t. 692, p. 463 ; 
 t. 701, p. 465 ; Singular and Plural, do. 
 
 Plcraloid, c. 1, t. 15, and Table 1, p. 11 ; 
 Table 3, t, 27, p. 17. 
 
 Plural Number, Comparological, (groupial, 
 etc.), t. 842, p. 519. 
 
 Plus, Minus, Equation, illustration from, In- 
 troduction, p. xiv ; as Clefs, defined, t. 240, 
 p. 186 ; M, N, Ng, t. 570, p. 404 ; Diagram 
 No. 20, do., Diagram No. 21, p. 405 ; = 
 Fluidity, t. 678, p. 460 ; different levels, t. 
 679, do. ; Place of, in Numerismus, Table 
 42, t. 6S3, p. 461. 
 
 Pneuma, Greek for Spirit, t. 396, p. 280. 
 
 Pneumatismus, Distribution of; Heavens, 
 Purgatory, Hells, t. 300, p. 217 ; (the Spirit- 
 World), Stories (Etages) of, t. 404, p. 283 ; 
 of the Body, the Lungs, c. 3, t. 453, p. 
 324. 
 
 Pneumato- Anthropology, a branch of Pneu- 
 matology, t. 39, p. 22. 
 
 Pneoiato-Cosmology, a branch of Pneumat- 
 ology, t. 39, p. 22. 
 
 Pneumatological Form, Ghostly, Semi-real, 
 t. 613, p. 433 ; Celestial, Infernal, do. ; see 
 Sphere. 
 
 Pneumatology, Science of Spirit and the 
 Spirit-World, repeats whole outer Universe, 
 c. 4, t. 9, p. 7 ; t. 38, p. 22 ; Table 7, (Typical 
 Table), t. 40, p. 23 ; requires Pre-clef, t. 252, 
 p. 207 ; distributed; Heavens, Hells, World 
 of Spirits; Inferno, Purgatorio, Paradiso — 
 Swedenborg, Dante, Carlyle, t. 286, p. 210 ; 
 t. 294, p. 215 ; Cosmology and Anthropol- 
 ogy, Order of, t. 298, p. 217; (Aerial), 
 echoes to Meteorology, Table 17, t. 339, p. 
 241 ; repeats the Psychological Differ- 
 ence, Table 20, t. 355, p. 250 ; lower 
 than Anthropology, c. 1, t. 434, p. C07 ; 
 echoes to Mysticism, t. 469, p. 338 ; Table 
 34, do. 
 
 Poe, Edgar A., his doctrine of " Consistency," 
 p. xxxii ; denies Axioms, along with Mill, 
 a. 55. t. 204, p. 173 ; on the Primitive Ee- 
 pnlsion, (Note), t. 622, p. 439. 
 
 Poetry, Measured Series — Fourier, t. 70S, p. 
 468. 
 
 Poest, the, representative of Substance, a. 8, 
 c. 32, 1. 136, p. 86 ; resolves into Lines, do. ; 
 Point, and Unit ; Line and Duad ; Number 
 and Form, Analogy of, a. 26, t. 204, p. 158 ; 
 and Thing, Entity, Sensation, and Thought, 
 Thought-line, Eelation, Comparison, a. 37, 
 do., p. 165 ; a. 38, do., p. 166 ; how de- 
 pendent on Line, do. ; scientifically sub- 
 ordinate, do. ; and Line, Analogues of the 
 two Kinds of Truths, do. ; a. 44, do., p. 
 168 ; can only diffuse into Being tbroucrh 
 Lines, a. 47, do., p. 170 ; = Unit = Thing, 
 
722 
 
 DIGESTED INDEX OF THE 
 
 •like, eei 
 do. ; Qeometrioul, definition of, a " Sense- 
 leas Abstraction," a. SI, t.867,p.810; 
 Thin, the Form Analogue of the Numeric. .1 
 ; Thick, of Object, do., 
 
 of Spirit of t »nc, i. 
 do. ; mil Line, belong to EleincntismUB of 
 
 Fori,,. i; Type of Position, t. 
 
 <"., do. ; t. 641, ]>. 
 
 Kiit of Soundness, t. 646, p. 890; 
 
 with Expansion allowed to it, t. 547, do.; 
 
 Qlobule, Face of, etc., do.; Analogue of 
 
 . p. 891; and Surrounding 
 
 Blank Space, = Something and Nothing, t. 
 661, p. 888 ; potiied as Centre, do. ; con- 
 ceivable, in a sense, as Stationary, Second 
 Dot, t. 556, p. 395; occupies Space 
 and Time, how, do. ; see Contradictions ; 
 Single, Analogue of Duration, t. 558, p. 396; 
 Immobility of, generates idea of Motion, t. 
 
 p. 397 ; and Line, the Elementismns 
 of Form, t. 5S7, p. 417 ; t. 593, p. 419 ; 
 -Form, Analyzed, t. 600-609, pp. 424- 
 43 J; Diagrams Nos. 32, 33, 34, 35, 3S, 39, 
 do. ; involves Lines, t. 603, p. 425 ; inter- 
 posed in thought between Lines, do., p. 
 426; see Punctate Form ; Puuctuation; 
 Line and Angle = One, Two, Three, 
 how, t. sio, p. 510; and Globe, both Ana- 
 logues of Thing, Unit, Atom, Monad, Per- 
 son, Individual, "World, Universe, relation 
 of to eacb other, t. 817-842, pp. 511-519; 
 Natural Hieroglyph of Primitive Atom, t. 
 S22, p. 513 ; Diagram No. 53 ; Theoretically 
 a Circle, t. 823, p. 514 ; Point within Point, 
 t. 825, do. ; Analogue of Atom, do. ; Dia- 
 gram No. 54, p. 515; Standpoint of Ob- 
 server, t. B27, do. ; Selfhood, Ego, Soul, 
 Unit of Spiritual Being, do., t. 829, p. 515; 
 and Unit, joint Analogues of Universe, 
 World, Man, Cell, t. 839, p. 518 ; and Line, 
 in constitution of Numbers, t. 851-S62, pp. 
 682-624; Diagram No. 58, p. 524; Ana- 
 
 of Unit, Unism, etc., t. S75, p. 530; 
 t. 878, p. 531 ; Connected with Curve, do., 
 t. 879, do. ; an 1 Head, t. s<2, p. 688 ; dis- 
 tinctijfad in Progresaion = Head, t.895, p. 
 687 ; Diagram No. 62, do., p. 538 ; as First 
 
 r of Rotundity, t. 816, p. 547; = Po- 
 sition; Pur< Thins ; Tlumjlwf =s TlunVinij, 
 p. 667; Individuality, Organ of, do. ; 
 Two-Points. Three-Points, in connection 
 with Phrenology; Poeition, Distance, Situ- 
 ation, t. 888 -984, pi - ; Lins, Sur- 
 face, and Solid, t. 937, p. 559 ; Entieal, 
 
 Monocremutie, t. 848, p. 660 J resumed, t 
 p. 688, etc.; as Head* of Form, and their 
 Trails, t. 953, 864, p. 664; Diagram N 
 
 do.; s Entity, Ontology, t. LOOS, p. 
 Minim Of Bound Form, t. 1 7 ; tho 
 
 Atom of Form, do., c. 1, do. ; Every One 
 
 a Universal Centre, e. 3, t. 1018, p. 681 ; t. 
 1027, p. 593 ; Scientio Atom of Form, t. 
 1007, p. 687; Cuboid, c. 1, p. 538; see 
 Single Fixed Point. 
 
 Points, Two; see Two-Points; (The Punct- 
 iamus), Analogue ofSubatanoo and of Sen- 
 sation, t. 399, ]>. 881 ; are they derived from 
 Lines? do.; and Lines, are they recipro- 
 cally derived from each other? do.; least 
 Element of Fact or Experience, t. 401, p. 
 232 ; Monocrematic, t. 402, do. ; represent 
 Persons (atdeatln, t. 404, p. 283 ; ghostd of, 
 as Ideas in Mind, t. 405, do. 
 
 Polar Antagonism of Prime Elements, as 
 held by Heraclitus, a. 81, t. 804, p. 
 definition and formula, t. 225, p. 101 ; t. 
 252, p. 191 ; of Something and Nothing; 
 Po.-dtive and Negative; Yea and Nay; 
 Actual Existence so compounded, a. 12. t. 
 267, p. 203 ; of Logic and Actuality, a. 13, 
 do. ; see Antithetical Reflexion. 
 
 Polar Inversion ; see Inversion. 
 
 Polar Oppi siteness of Primitive States and 
 ultimate Elaborations, t. 8S3, p. 533 ; t. 884, 
 do. 
 
 Polarity, Electrical, Scientic, Masculoid, t. 
 802, p. 501. 
 
 Politi' al Economy, t. 976, p. 572; c. 1, t. 
 . p. 581. 
 
 Politique Positive, + La Morale = Anthro- 
 pology— Comte, t. 86, p, 80. 
 
 Folygamy, mention of, t. 326, p. 231. 
 
 Polytheism, Fetishism, Monotheism — Comtc, 
 Sub li visional, t. 351', p. 247. 
 
 Pcpe, the, claims only a provisional office, c. 
 1, t. 75, p. 43. 
 
 Porousness, t. 652, p. 458. 
 
 Pos.ta-Ni gatism, of Universal Being, t. 805, 
 p. 604. 
 
 Posit ings, Principles, t. 791, p. 498. 
 
 Position, represented by Point, t. 539, p. 
 386 ; Table No. 86, do. ; t, 640, do. ; t. 641, 
 p. 887; Table No. 87, t. 645, p. 888; One 
 Point, t. 919, p. 550; Diagram No. 69, t. 
 923, p. 551 ; = Point, t. 932, p. 557 ; and 
 Negation; sec Positive and Negative. 
 
 Positive, and Negative, equival< Die- 
 
 thing and Nothing, t. 868, p. 194; Sid 
 Space, t. 716, p. 469 ; Diagram No. 46, do., 
 
BASIC OUTLINE OF UNIVERSOLOGT. 
 
 723 
 
 p. 470 ; The, how fundamental, t. 742, p. 
 478 ; Subtranscendental view, t. 745, p. 
 479; Feminine set of Principles, t. 743, 
 do. ; see Something and Nothing. 
 
 Positive Degree, of Adjective, Naturismal, 
 t. 551, 554, pp. 892, 394. 
 
 Positive Discoveby, of the Science of the 
 Universe, what it will effect, t. 1123, p. 638. 
 
 Positive Industry, Logic, Morals — Comte, t. 
 445, p. 315. 
 
 Positive Numbers and Zero, Parts of a 
 larger Whole, t. 712, p. 468 ; Unism, Du- 
 ism, and Trinism of, t. 713, p. 469. 
 
 " Positive Philosophy ;" see Philosophic 
 Positive— Comte, t. 35, 36, p.,20 ; t. 998, p. 
 5S1. 
 
 Positive Politics — Comte ; see Politique 
 Positive, c. 1, t. 993, p. 581 ; t. 999, p. 
 582. 
 
 "Positive Religion" — Comte, t. 36, p. 20. 
 
 Positive Science = Anthropism, t. 995, 996, 
 p. 580. 
 
 Positives, and Negatives, Two of each, Bi- 
 Compound Kelation, t. 802, pp. 500, 501 ; 
 Fourfold Discrimination, t. 805, p. 504; 
 see Sciento-, and Naturo-, t. 806, p. 504 ; t. 
 811, p. 508 ; t, 1022, p. 594. 
 
 Positivism, = Philosophy and " Religion" 
 of Auguste Comte, discriminated from 
 Echosophy, c. 2, 3, 1. 12, p. 9 ; see Comte ; 
 t. 35, p. 20 ; compared with Universology, 
 Table 7, (Typical Table), t. 40, p. 23 ; and 
 Negativism, interchange of, t. 329, p. 235 ; 
 and Metaphysics, relation of, t. 444, p. 314 ; 
 the "Religion of Humanity," t. 445, p. 315 ; 
 and Negativism, the boast of Science ; yet 
 in a Domain of Pure Nothings, t. 811, p. 
 508 ; Claim of, to all that becomes known 
 considered, a. 6, t. 998, 999, p. 584. 
 
 Positivist Distribution, t. 303, p. 219. 
 
 Positivists ; see Positivism ; they denounce 
 The Absolute a. 3, t. 267, p. 196; see 
 Lewes ; Counterstatements to their Criti- 
 cism on Philosophy, a. 4, do., p. 197 ; In- 
 complete, a. 5, t. 998, 999, p. 583 ; Views 
 of Church Priesthood and Metaphysicians, 
 do. 
 
 Possibility, of Error, that there is none not 
 affirmed, t. 1115, p. 634. 
 
 Postebity ; see Descendants. 
 
 Postnatal, and antenatal Life, relations of, 
 t. 705, p. 466. 
 
 Postulate ; see Ultimate Postulate. 
 
 Postubes, of the Body, Analogue of Morals, 
 t. 433, p. 322. 
 
 Potency, Intellectual, reflecting on Content 
 of the Mind, t. 421, p. 295. 
 
 Powell, Compatibility of Temperaments and 
 Scientific Propagation of the Pace, t. 391, 
 p. 277. 
 
 Poweb; see Force; Powers, Mathematical, 
 t. 623, p. 439 ; of the New Ideas irresist- 
 ible, t. 1123, p. 638 ; see Action. 
 
 Powees, Square, Cube, etc., t. 277, p. 202 ; 
 in Form and Number, t. 587, p. 416 ; t. 
 588, p. 417 ; in an analogical Sense, t. 914, 
 p. 547 ; t. 915, p. 548 ; Diagram No. 67, do. ; 
 Second, and Third, of Twelve, t. 1028, p. 
 599. 
 
 Pbactical Analysis, of Elementary Sounds a 
 difficult gymnastic, t. 484, 435, pp. 345, 
 346 ; c. 1, t, 484, p. 346. 
 
 Practical Liee, Two Grand Opposite Doc- 
 trines in, a. 1, 2, c. 1, t. 1119, pp. 636, 
 637. 
 
 Pbactical Philosophy, defined, 1. 10, p. 8 ; 
 allied with Art, 1. 13, p. 9 ; larger than Art, 
 what it relates to, 1. 15, p. 10 ; see Table 1, 
 do., p. 11. 
 
 " Pbactical Spiritualists," c. 1, t. 453, p. 
 322. 
 
 Prayer, The* utterance of the Soul's desire, 
 t. 23, p. 15 ; Instituted or Habitual, (In- 
 fantoid), will less predominate in the Fu- 
 ture,; Substitutes for, in the Adult Age, c. 
 1, t. 457, p. 310 ; Modification of this State- 
 ment, c. 2, do., p. 311 ; what it is ; Aspi- 
 ration for Identification with the Divine, t. 
 581, p. 411. 
 
 Preclefs, t. 277, 278, p. 202 ; c. 1, t. 278, p. 
 204 ; explained, t. 289-291, p. 213 ; t. 293, 
 294, p. 215; single Parenthesis-Mark, t. 
 299, p. 217. 
 
 Predominance ; see Mere Predominance. 
 
 Pregnancy, (Grossesse), what, c. 23, t. 503, p. 
 366. 
 
 Premises, Major and Minor, Table 15, (Fun- 
 damental Exposition), t. 278, p. 204 ; Se- 
 quence and Conclusion, t. 579, p. 410 ; t. 
 587, p. 416 ; t. 590, p. 419 ; t. 593, do. 
 
 Preponderance, of Life over Death, what 
 Nature is striving to attain to, c 1, t. 434, 
 p. 307 : of Intellectual over Inspirational 
 Truth, t. 1117, p. 635 ; of Logicism over 
 Arbitrism, do. 
 
 Preposition, the, word of Relation, ultimate 
 realm of Transcendentalism, a. 20, t. 267, 
 p. 209. 
 
 Prepositional Relvtions, domain of, t. 4S8, 
 
 p. 3: 9. 
 

 DR.: x to tii:: 
 
 Pbefiu-; me men such bj OSgao 
 
 difflooltv of, 
 
 1 . 1>. vi, i.\, \. 
 
 Yi>uul, = Adjectives, t. 
 5">I 
 
 vtive Representation ; seo IleuJ 
 ■0 
 
 pheej dm la oartain ; seo 
 
 ; the distinctive characteristic of 
 
 p. 171 ; of Science, 
 
 c. 10, t. 4 1 ; not yet perfect, iu 
 
 ct to times and BOaaona, t. 1124, p. 
 
 Priest, Pivot in Society, (the Church), t. 762, 
 
 p. 486. 
 Priesthood, depositary of the cultus of the 
 
 Church, t. 23, p. 15. 
 Prima ( mvta. t. 775, p. 492 ; see First Heads. 
 Primalismts, of Form, = " The Great Deep, 1 ' 
 
 7, p. -447. 
 Primai.s ; Bee Origins, 
 Primary Distributions, and Secondary, 
 
 Antitheaia between, c. 22, t. 503, p. I 
 Prime, of Woman, Expanaive Age (French 
 
 Oros$et$e) f Space, e. 23, t. 503, p. 366. 
 Prime Elements ; see Inezpagnability of. 
 Primism, governs in Naturismus, t. 766, p. 
 
 4~7 : Bee Unism. 
 Primitive ("ell, of All Organization, t. _ 
 
 p. 146; of Society as an Organisms, t. 
 
 971, p. 571. 
 Primitive ' )r/TLAY ; see Outlay; of Skeleton, 
 
 t. 957, p. 666; of Vertebra] Column, t. 958, 
 
 do.; Diagram No. 72, do. 
 Primitive Synthesis— Comte, c. 7, t. 136, p. 
 
 • • . 
 Primitive Trace, Embryonic, t. 881, p. 502; 
 
 Diagram No. 60, do. 
 Primitive Type, of Construction of Human 
 oismoa, and of Universe, t. 834, p. 
 
 Trimo- ; Bee Proto-. 
 
 Primordial Principles, t. 744, p. 479 ; in- 
 
 expngnably unite. 1, t. 760, p. 481. 
 Prince Off Peace, t. 1048, p. 610. 
 "Principvl Elaboration" — Comte, t. 466, 
 
 P- 
 Principle, of Freedom, Divergent Individu- 
 ality, t. 69, p. 88 : of Order, Convergent In- 
 dividnalil Bigher Bocial — Fourier; 
 
 iona] and Industrial Attraction, t. •'■}, 
 
 omprehensive and Ramify- 
 
 ing, t. 70, }«. 4 2 ; ('•>!: • t. 807, p. 
 
 : of Order, Convergent Individuality, 
 
 i, p. 220 ; The, at Borne, Dominant, 
 
 otherwise Sub 
 
 dominance of, t. 524, p. 88 
 ■unto/, - Unism; The Governing 
 Illative), = Duisra ; 77« Integrating 
 
 uhlli: 
 
 or AiminuMLNT, t. 1086, p. 804; in Human 
 
 Body, i. ; t. 1042, j . 
 
 respect to the Teeth, t. 1046, <1<>. 
 Principles, are foundations, c. 4, t. 15, p. \\ ; 
 Signified by representative mimes, c. 1, t. 
 
 40, p. 24 ; Abatraot, denoted by the termin- 
 ation -ism, c. 4, t. 43, p. 27 ; Fourier's 
 Matter, Mathematics, Spirit, not so, t. 17<>, 
 p. 123 ; must be aonght lor in the Neutral, 
 Mathematical! Domain, t. 17*), 177; p. 127; 
 t. 194, p. 184; properlj Factors, do.; tho 
 Primordial, Three in Number; all math- 
 ematical ; in a sense One, t. lit."), p. 
 Trinity in Unity of Theology, t. 196, do.; 
 recognised empirically, t. 197, p. 136 ; 
 half discovered, t. 198, do.; not demon- 
 strated and shown to rest on Inherent Ne- 
 cessity, do. ; and Facts, defined by Hickok. 
 a. 1-9, pp. 136-142; Ultimate Truth- 
 conditioned by I'ouer, condition Power, 
 a. 5, p. 137; rational grounds for connection 
 of, with Mathematics furnished by Comte, 
 t. 200, do. ; none heretofore for the belief 
 that they are 77<r<<, t. 199, do.; Number of, 
 Prhnordially Three, demonstrate!, t. 201, 
 p. 139 ; Etymology of, Prima Capita. '. 
 IIeaus, do.; Thinking \Yorld wiU paaa 
 from its infancy at this point, do., p. 140 ; 
 of two Kinds, 1. Transcendental, Absolute, 
 Rational, Abstract, Analytical, Unism and 
 Duism ; 2. Generalizing, Ag g reg a t i ve, Con* 
 crete, Synstatic, Trcism and Triuism, c. 1, 
 t. 203, p. 14") ; the Three Fundamental, 
 Unism, Dcism, and Trinism, how d< 
 formally sta/.J, t. £ pp. 143-148; 
 
 Clefs of, t. 24"), p. 187 ; Elementary, of all Be- 
 ing, do. ; Abstract, and Domains, Concrete, 
 Analogical Repetition of each by each, a. 
 24, t. 267, p. 213 ; of Science and Nature 
 blended in Art, t. 514, p. 874 : t. 
 
 . Ends of Base-line, at Corners of 
 ficc, t. 589, p. 418; reinforced by collating 
 them, t. 646, p. 452; or origin of, repress 
 by the Foetus, t. 705, p. 466; of Speculative 
 Philosophy, c. 1, t. 736, p. 47". ; Feminoid 
 or Natnroid Set of, 1 ; 0, derived from 
 uloid or Seientoid Set, 1 ; 2, t. 747, 
 p. 480; illustrated by tho Cut-up of 
 the Egg, t. 775, p. 492; Heads do. of All 
 
BASIC OUTLINE OF UNIVEE30LOGY. 
 
 725 
 
 Being, t. 791, p. 498 ; Ground-, do. ; Pri- 
 mate, Origins, and Sequences, or Effects ; 
 above and below, respectively, illustrated 
 by Head-Forms and Trails, t. 953-956 ; pp. 
 564, 565 ; Diagram No. 71, p. 564 ; and 
 Principiates — Swedenborg, t. 959, 960, p. 
 567 ; shown by Head, Foetus, etc., t. 975, 
 p. 572 ; All contained in any Least Thing, 
 c. 3, t. 1012, p. 591 ; discriminated from 
 Laws, t. 1013, do. ; Ultimate, what, c. 4, 
 do. ; bow extracted, c. 6, do., p. 593 ; c. 11, 
 do., p. 595 ; see Abstract Principles ; Uni- 
 versal Principles ; Comtean ; Kantean ; 
 Sciento-Philosophic. 
 
 Problem of Presentation, illustration of the 
 learned ants, Introduction, p. vi ; do. p. 
 vii. 
 
 Procedure, Logical, of Pure Thought, and 
 Actual, of Creation identical, t. 835, p. 517. 
 
 Production, and Ee-production, t. 988, p. 
 576. 
 
 Prognostic, of the nature of the book — 
 Boyle, Introduction, p. xxxv. 
 
 Progress, the Development of Order, — 
 Comte, t. 53, p. 33; how, do.; Mental, fear of 
 coming to an end of, futile, t. 178-189, pp. 
 127-133; = Succession, t. 559, p. 397; Sub- 
 ordination of, to Order, — Comte ; Principles 
 of, will be the Objective of Faith, o. 10, t. 
 998, 999, p. 587 ; Inductive and Deductive ; 
 see Induction and Deduction. 
 
 Progressed Simples, — Mapes, t. 318, p. 227. 
 
 Progression, t. 129, p. 73 ; Orderly, from 
 the Intellect, t. 302, p. 219 ; through Time, 
 t. 558, p. 396 ; Spiritual, type of the Spirit, 
 t. 637, p. 447 ; see Pathway. 
 
 Projection, repeats Arbitrismology, Table 
 19, t. 352, p. 249. 
 
 Prolification, of Nature ; Products and Art- 
 Works, t. 400, p. 282. 
 
 Prolongation of Life, Prophecy of, Intro- 
 duction, p. xxx vii. 
 
 Propagation, Scientific of the Eace — Powell, 
 t. 391, p. 277. 
 
 Properties of Matter, Somatology, — Henry, 
 t. 392, p. 277. 
 
 Prophecy, the Scientific, = Prevision, a. 48, 
 t. 204, p. 171 ; that of Christ, of a New and 
 Higher Doctrine to come after, do. ; of the 
 Abolition of Mystery, a. 49, do. ; harmony 
 in, by Christians, Infidels, and Heathen, c. 
 7-9, t. 430, pp. 302-304; defence of, against 
 scientific Scepticism, c. 10, do., p. 304 ; 
 Analysis of, and true Mode of criticising, 
 do., t. 432, p. 305. 
 
 Proportion, or the Eule of Three, Pivotal 
 " Eule " of Arithmetic, t. 249, p. 189 ; and 
 Adjustment Sole Ground of Difference, t. 
 412, p. 288. 
 
 Proposition, in Logic, t. 594, p. 420. 
 
 Prose, Free Series — Fourier, t. 703, p. 463. 
 
 Frotension, Forthstretching, of Time, t. 558, 
 pp. 396, 397. 
 
 Protestantism, contrasted with Catholicism, 
 t. 129, p. 73 ; Masculoid, allied with Ea- 
 tionalism and Scepticism, c. 9, 1. 136, p. 
 77 ; Analogue of Provisional or Milk Teeth, 
 c. 21, do., p. 80 ; must adopt Universolog- 
 ical Exposition, c. 9, t. 430, p. 303 ; the 
 Great Eeligious Divergency, do. ; and Cath- 
 olicism, Eeconciliation of, Pantarchally, c. 
 6-7, t. 448, p. 321 ; Divergent Isolation of 
 Individual Centres in, t. 1123, p. 639. 
 
 Proto-Christianism, Feminoid, tends to Uni- 
 ty, but produces Schism, c. 8, t. 130, p. 77 ; 
 expands toProto-Eeligionism, do.; toProto- 
 Societismus, c. 42, do., p. 87 ; a Provisional 
 Dispensation, a. 49, t. 204, p. 171. 
 
 Proto-plasma, Oken, a. 17, c. 32, 1. 136, p. 
 91 ; a. 21, 22, do. 
 
 Proto-Eeligionism ; see Proto-Christianism ; 
 tends to Unity, but produces Schism, c. 8, 
 t. 136, p. 77 ; pre-eminently represented by 
 Old Catholic Church; less so, by all the 
 Sects, and by the whole corresponding- So- 
 cial Development, c. 20, t. 136, p. 80. 
 
 Peoto-Eeligious Dispensation, had its own 
 Intellectual Phase, c. 36, t. 136, p. 85; be- 
 comes Deuto-Societismus, c. 42, do., p. 87. 
 
 Proto-Societismus, defined, c. 42, t. 136, p. 
 87 ; Notation of, t. 302, p. 218 ; = All The 
 Past, t, 434, p. 306. 
 
 Providence, Order of, t. 667, p. 458 ; repre- 
 sented by the Ordinal Numbers, t. 669, 
 do. 
 
 Prudence, of the Aged, a. 11, t. 998, 999, p. 
 587. 
 
 Pseud-Idea, of The Absolute, t. 745, p. 
 479. 
 
 Pseudo-, not applicable to Swedenborg or 
 Harris in a bad sense, c. 26, t. 503, p. 368. 
 
 Pstche, Greek for Soul, t. 396, p. 280. 
 
 Psychological Conception, of Philosophy, 
 enlarged, t. 427, p. 289 ; restatement of, t. 
 433, p. 306 ; t. 435, p. 308. 
 
 Psychological Difference, a. 12, c. 32, t. 
 136, p. 89 ; The, a branch of Speculology, 
 t. 354, p. 250 ; Masson, a. 1-4-8, do., pp. 
 252-256 ; repeats Pneumatology, Table 20, 
 t. 355, do. 
 

 Die i INDEX TO THE 
 
 Pbyoho Neurology— Boohanan, t. 944, p. 
 Pii i boi tar, " Menl in and 
 
 derh . :. 5, ].. B ; B branch of 
 
 Biology, c. 8, t. 4", p, | 
 
 . 
 p. 571 ; represented in Bud •/ Body, 
 t. 975, p. 572; related to Brain end Nerve, 
 ' ; uiiJ Biology, t. 1096, p. 
 
 rsYcu.'Mi.iKY— Bnohanan, t. 944, p. 560. 
 Pubsbtt, Begetting, Birth, Puberty, c. 4, 
 t. 44 
 
 1'i.k, and the Telegraph, Introduction, p. 
 x\xi. 
 
 Pill. = Deductive or Reflective Method, t. 
 Ol'2, p. 4"s ; Attraction, Contrepetition, do. ; 
 in Mathematics, t. 628, p. 489 ; t. 624, p. 
 4-10. 
 
 PmrOTA-LnnEATE Form; see Linea-Punctate. 
 
 Pinctatk (Pnnctiamal) Form; seo Point- 
 Form; heretofore subordinate; Tuucta- 
 tion; Phonography; Leigh's Annotation 
 of Statistics, t. 604-607, pp. 426-429; Dia- 
 gram* Nob. 84, 35, pp. 427, 428 ; seePuncto- 
 jio Form. 
 
 Punctatiox, is to Sensation xchat Lineation is 
 to Thought, t. 401, p. 282; Punctuation, 
 Diagram No. 69, t. 923, p. 551. 
 
 Punctism, one of the Elements of Form, e. 5, 
 
 Pi nctismis, of Elementismus of Language, 
 ; Diagram No. GS, t. 9 
 : of Form generally, t. 918, do. ; Sub- 
 divisions of: Position, Distance, Situation, 
 t. 919, p. 550; Diagram No. 69, t. 928, p. 
 551 ; of Form, t. 926, p. 554; see Points. 
 Puxcto-Pasic Form, Mineroid, t. 6>7, pp. 
 
 429, 480; Diagrams Nos. 36, 37, p. 430. 
 Ti n-ctfation, of Clefs, t. 282, p. 206 ; as 
 illustrative of Punctate Forms, t. 604, p. 
 426 ; Diagram No. 69, t. 923, p. 551. 
 PutfUTUM Yit.£. Point of Life in Body at top 
 of Neck, (Medulla Oblongata) ; = Decus- 
 aation-Point of Nerves, t. 454, p. 325. 
 Punishment of Pin, affirmed and denied, 
 
 t. 1120, p. 687. 
 
 Pun Ikf.ali-m. a. 3, t. 354, p. 252 ; a branch 
 
 ■ True Coemioal Conception, t. 35*, p. 
 
 to Uranologv, Table 22, do.; 
 
 Table 29, t. 394, p. 279 ; t. 
 
 p. 808; Anne of. James, t. 365, p. 260 ; 
 
 defined,— Masson, a. 6, t. 366, p. 265. 
 
 Pun 1'or.M ; M'C Plural Form. 
 
 I'n:i. NonmiM, the Domain of Science, t. 
 Ml, p. 508. 
 
 >rm, t. 808 
 
 Pvkuatouy, Notation for, t. 800, p. L'lS; tho 
 Intermediate World, in Spirit-World, or in 
 Mind, t. 405, p. 2S4; cliff i . from 
 
 " World of Spirits"— Swedenbor:/, a. 1, 2, 
 do. ; Analogue of, the Pnigational Alimen- 
 tary Canal, t. 408, I :. 409, do. ; re- 
 presents, in torn, the Whole, t. 412, p. 288; 
 Vestibule of the Spirit- World, t. 4; 
 292. 
 
 Pus, = Matter, c. 7, t. 143, p. 103. 
 
 Pusn, the Primitive, — Anticipatory Method, 
 t. 6-J2, p. 438 ; Peprojection = Construc- 
 tive Method, do. ; Repulsion, Centrifnga- 
 tion, do.; in Mathematics, t. 628, p. 439 
 t. 624, p. 440. 
 
 Pyramid, of the Sciences, — Cotnte, t. 451, p 
 319 ; Analogues of, with Parts of the Body, 
 t. 452, do.; see Comtc; Equilateral, by 
 Tendency to Fquatiox, t. 5."7, p. 385 ; Dia 
 {.'rain No. 16, do. ; Simplest rectilinear 
 solid, t. 533, p. 886 ; t. 540, p. 387. 
 
 Pyramidism ; see Bolidism, 
 
 Pythagoras, Introduction, p. xxiv ; his an- 
 swers to questions, do., p. xxxiii ; prophesied 
 Univeraology, t. 91, p. 55; his doctrine re- 
 discovered, in Unism, Daiam, andTrinism, 
 a. 1, t.204, p. 146 ; full account of Lis Phil- 
 osophy of Numbers, — Ferrier, a. 11-26, t. 
 204, pp. 150-157 ; Number the essence of 
 all things, a. 12-1^, do., pp. 150-158; = 
 Law, Order, Form, Harmony, a. 13, do.; a 
 truer Universal than Sensible things, a. 15, 
 do., p. 151 ; allied with Truth for All, not 
 merely Truth for Some, a. 16, do., p. 
 an object of Pure Thought, a. 17, do., p 
 153; the true Universal, a. 18, do., do. 
 Plato on doctrine of, a. 20, do., do. 
 Peras, Tho Limiting or Limit — Dniam 
 and Apeiron, The Unlimited — Unism, do. 
 Mnnaf — Unismal, Aoristos Duns — Dn 
 a. 23, do., p. 165 ; application of doctrine 
 of, to Geometry, generation of forms — Fer- 
 rier, a. 26, do., p. 157 ; hie Philosophy tho 
 fundamental one, a. 29, do., p. 159 ; repre- 
 sentative name. Table 1. c. 1, t. 226, p. 163; 
 his idea of Unity and Plurality vindicated, 
 — Ferrur, a. 1. 2, t. 267, pp. 195, \\ 
 
 Pythao reax Puilos jpiiy ; see Pythagoras. 
 
BASIC OUTLINE OF UNIVEESOLOGY. 
 
 727 
 
 Q. 
 
 QUADRATOID3, t. 674, p. 459. 
 
 Quadrature, of Circle, impossible, t. 517, p. 
 377. 
 
 Quaker, Catholic, Baptist, and Atheist will 
 shake hands with each other, 1. 1111, p. 
 602. 
 
 Qualitative, and Quantitative, Development 
 of Science, — Spencer, a. 30-34, c. 32, t. 136, 
 pp. 94, 95; Qualitative infantoid, a. 30, 
 do. ; and Quantitative apply to Naturo- 
 Metaphysic and Sciento-Philosophy, do.; 
 pregnant extracts on, a. 31, 32, do. ; Uni- 
 versological Correction, a. 33, do. 
 
 Quality, Kant's group of categories of, as- 
 sumed by the Germans as fundamental, t. 
 109, p. 64 ; to Quantity what Substance is 
 to Form, do., p. 65 ; more or less intense, 
 may be measured, t. Ill, p. 66 ; any in- 
 tensity of = Eeality, or Something ; no in- 
 tensity of = Negation or Nothing, do. ; see 
 Quantity; = Substance, Monosphericity, 
 Induction, a. 30, 31, c. 32, 1. 136, p. 95 ; 
 and Quantity, Base3 of the whole System 
 of Truth, t. 453, p. 392; = Adjective 
 Domain, t. 551, p. 392 ; = Number — Swed- 
 enborg, c. 1, t. 685, p. 462 ; Kantean, t. 
 
 714, p. 469 ; Transition from, to Quantity, t. 
 735, p. 474. 
 
 Quantitative ; see Qualitative ; adultoid, a. 
 30, c. 32, t. 136, p. 95. 
 
 Quantity, to Quality what Form is to Sub- 
 stance, 1. 109, p. 65 ; group of Categories, 
 involved in, allied with Science, do., t. Ill, 
 p. 66 ; (see Quality) ; = Form, Comparison, 
 Deduction, a. 30, 31, c. 32, t. 136, p. 95 ; not 
 true fountain of Exactness, but Spirit of, a. 
 34, do. ; and Quality, Bases of the whole 
 System of Truth, t. 458, p. 329 ; Transition 
 to, from Quality, t. 735, p. 474. 
 
 Quantum, of Extension, = Measure, t. 540, 
 p. 336. 
 
 Quartering, t. 1030, p. 623. 
 
 Quarters, of House, Temple, City, etc., t. 
 307, 308, p. 222; Four (4) of Body, = 
 Kant's 4 Groups of Categories, t. 457, p. 
 329 ; c. 7, t. 503, p. 360 ; t. 967, p. 570 ; t. 
 972, p. 571 ; Typical Plan of, t. 1037, p. 
 604. 
 
 Quasi-e quality, of Zero with Unity, t. 471, p. 
 339. 
 
 Question of Doctrine, every, to be recon- 
 sidered, 1. 1123, p. 638. 
 
 R. 
 
 Eace, Human, Unity of, will be secured by 
 obtention of a fixed Intellectual Unity of 
 Conception, t. 1111, p. 632. 
 
 Eacemous Form, t. 842, p. 520. 
 
 Eadiations, Films of Form, t. 613, p. 433 ; 
 see "Sphere." 
 
 Eadical Analysis, not characteristic of 
 Comte or Kant, t. 458, p. 331; (Ultra), 
 Sciento-Philosophic peculiarity, t. 432, p. 
 344; = Secondary Analysis, illustrated 
 by Phonetics, t. 483, do. ; practically diffi- 
 cult, never possible in the Absolute, t. 433, 
 p. 345 ; t. 484, do. ; illustrations in Geom- 
 etry and Drawing, do.; c. 1, do., p. 346 ; 
 true beginning-point of whole Future 
 System of Education, do. 
 
 Kamcal Eevolutionaxy Eeconsideration, 
 of every Doctrine, the World summoned 
 to, t. 1123, p. 638. 
 
 Eadicalism, only dangerous when not radical 
 
 enough, a. 12, t. 998, 999, p. 587. 
 Eadh, Analogues of Individuals, t. 637, p. 
 
 447 ; along, Logical and Natural Orders, t. 
 
 659, p. 457 ; see Circle. 
 Eadiold Form, crossing the Primalismus, t. 
 
 637, p. 447. 
 Eadius, what emblem of, t. 579, 580, p. 410 ; 
 
 t. 582, p. 412 ; Drift outward, Back, and 
 
 Outward, t. 583, p. 413. 
 Bank, Dignity, Attainment, in Pathway or 
 
 Progress, t. 895, p. 537; Inhabitant, Temple, 
 
 t. 924, 925, p. 553. 
 Eatio; see Proportion, and Equation, the 
 
 broadest Mathematical Generalizations, t. 
 
 240, p. 186 ; Analogy of, with The Concrete, 
 
 do. 
 Eational, and Natural Orders, inversion of, 
 
 t. 751, p. 481. 
 

 DIGESTED INDEX OF THE 
 
 Katwnai. 1'nity. of Society, t. 769, v . 
 
 BiTHTKiliTTTfi tl taculoid, tends tir-t to 
 
 .iMii, but . s - tuxoo 
 
 sntififl Bi 
 
 cl ... ' u! " ' ' 
 
 ; ud heel- 
 ing the Final Order, d 
 
 llaaOQ] Pure, God of, t. 7'/t>, p. 
 
 I Of 1.H.UT, '. 
 
 lor Reaction* 
 
 Reapi.i: '• P> «L 
 
 Bl*rtTW| ht (hrestomalhies) of Alwato, in 
 preparation, a. 19, t. 158, p. 124. 
 
 Peal. Spiritual Entities the more so, by that 
 the< ■ t 186, p. 87. 
 
 P»ii«M, a branch of the Elaborate or True 
 I - «1 Conception, echoes toTeUurofogy, 
 , p. 256 ; t. 860, do. ; Tubie 
 29, t. 894, p. 279. 
 
 Reality, Kant's Category of, t. Ill, p. 88 j 
 - Something, any quantum of Quality, 
 do., p. 66; and Negation, distinction be- 
 tween at basis of German Trauscendeutal 
 Philosophy, tll5, p- OS; One and Zero, 
 do.; back of Discrimination, unthinkable, 
 except as Aspect, t. 250, p. 1-'.'; dis- 
 tinguished from Substance, a 1, t. 258, p. 
 192 ; Pure, = The Absolute, a. 3. t. i 
 196; or Actuality, contradicts ] 
 conciliation, a. 12, L 267, p. 203; (Schem- 
 atism), represented by Solid, t, 539, p. 
 . Table CO, do.; t. 540, da; Symbolic, 
 do., p. 887 ; t. 544, p. 889; Line, Concrete, 
 Analogic of, Diagram No. 26, t. 6>6, p. 
 
 Peal Fxistence, in the Outer World, neees- 
 Kvolutiou of an exact echo of that of 
 light in the Mind, t. 835, p. 517. 
 Peal PirESENTATioxTSM, — Peed and Hamil- 
 ton ; non-separation of Plea aud object; 
 implies Immortality | fiat Man)) in the Body, 
 t. 418-416, pp. 289-492 : t. 419, p. 293. 
 Real Universe, consists of Types of the 
 
 Ideal, t. 795, p. 499. 
 Pe\l Valcb. added to Pure Form = Thing, 
 fl Va'ne. 
 the, Government by, normal, c. 2, t. 
 ranted, Table l, 
 
 c. 1, t. '2Jfi, p. 168 ; vindicated and »V< 
 
 . a. 52, t. 994, p. 178 ; r don of 
 
 M, a. 12, t. 267, p. 205; Pation- 
 teriaef the New or ' 
 
 B, p. 219 : 
 haractcrize the Final Urder, do. ; 
 
 M. the 
 
 -m, 
 i- authority of, uABr 
 and denied, t. 1120, lit. 
 
 ■ Ni.No, temperotdal, c. 28, t. 6CK3. 
 
 Ex ettiov, of Universology by the Public; 
 
 what it may be, t. 1124, p. 
 RnOOTOcai Movement tfl Logicismol- 
 
 . i 
 Reconciliation, of all opposite*, thror. 
 Integralism and Pantarchism, t. 56, p. 84; 
 ultimate, favored by distinction of A 
 a, 12, c. 89, t. 186, p. 9o ; a. 15, do.; see 
 Conciliath n, a. 80, t. 204, p. 160 ; between 
 Sense and Season, how. a. 12, I 996 ; 
 
 between < >nc and Many ; and other qm 
 incompatible attributes, a. 18-16, p. 206; 
 of Extremes; Intuition and The Highest 
 Intellect, t. 766, p. 4Ss; PantarchaL, t. 769, 
 do. ; The Grand, the Crowning Harmony of 
 Humanity, t. 1111. p. 052; t. 1112, do.; 
 •will have been effected, t. 1128, p. 639; 
 see Grand Reconciliation ; Grand Rational ; 
 Grand Rational Reconciliation. 
 Reconoiliative Harmony of I peas, Tide- 
 page, c. 69-tv, 1. 186, p. B8; of Experien- 
 tialism and Transcendentalism, 18) c. 
 
 ;. 186, pp. 98, 94. 
 Reconsideration. The Radical Revolutionary, 
 of Every Doctrine, the World summoned 
 to,t 1128, p. 638. 
 Pectism. Analogue of Science, t. 516, p. 376; 
 t. 519, p. 877; t. 521, p. 878; compared 
 with uprightness, do., p. 879; Monad of, 
 j/; 16, p. 3 ( j'>: see limitation. 
 
 Reccrsis, in Time, to Substantive Origins a 
 Naturisinal Procedure, a. 17, c. 32, t. 136, 
 p. 91 ; in Logic, to joinings of Limits, n. 
 : a. 22, p. 
 Reflect, every object is so of Bome mental 
 option, t. 794, p. 498 ; sec Type, Ana- 
 logue, Echo* 
 Reflection, as a means of knowing, Intro- 
 duction, p. xii : Bee Antithetical Reflection ; 
 cast from Science on Metaphj I . p. 
 
 356: antithetical, to Originals, c. 24, L 
 p. 867. 
 Reflective PnooKPO Bn , inaugurated, in 
 
 1119, p. •' 
 Reflects. Faces, 
 
 gone with Physics. L 458, p. 822; = Ad- 
 
 Peflex Action, of the Mind, or First Im- 
 uon, t. 8, p. 6; t. 421, p. 295; of 
 
BASIC OUTLINE OF UNIVEKSOLOGY. 
 
 729 
 
 Transcendentalism on Empiricism, do. ; of 
 the Heavens on Earth and Hell, t. 422, do. ; 
 of The Lord in Heaven on All below ; of 
 the Self-Consciousness on the Mind, t. 423, 
 do. ; t. 425, p. 296. 
 
 " Reform, Absolute, of Human Knowledge " 
 — Wronski, c. 6, t. 448, p. 320. 
 
 Reformers, "Long-haired," (Men), and 
 " Short-haired," (Women), c. 4, t. 453, p. 
 325. 
 
 Rehabilitation' of Persistent Remainders; 
 the re-clothing of Ghosts with Bodies, c. 
 3, t. 434, p. 303. 
 
 Regeneration, Sentimental or Spiritual, of 
 the Religion of the Past; Intellectual, 
 Rational, Thought-, and Line-Like, the 
 foundations, beams and corner-posts of the 
 New Jerusalem, that of the Religion of 
 the Future, a. 48, t. 204, p. 170 ; a doctrine 
 of Christianity, a. 56, do., p. 174; Con- 
 version, New Birth, t. 882, p. 532; t. 884, 
 p. 533. 
 
 Regime, Logicismal and Arbitrismal, c. 1, t. 
 1119, p. 636 ; Pantarchal ; see Pantarchy. 
 
 Regnology, place of, in scale, Table 15, 
 (Fundamental Exposition), t. 278, p. 204; 
 Science of the " Three Kingdoms," t. 338, 
 p. 240 ; t. 359, p. 257 ; repeats Tellurology, 
 Table 29, t. 394, p. 279 ; distributed, do. ; 
 etymology of; answers to Kingdoms in 
 Classification, t. 492, p. 350 ; a branch of 
 Concretology, t. 627, p. 440; distributed 
 (Mineral, Vegetable, Animal), t. 628-630, 
 pp. 441, 442 ; Diagram No. 43, t. 634, p. 
 445. 
 
 Regularity, Quasi-, of Circle, t. 517, p. 377 ; 
 True, t. 518, do. 
 
 Regulative Form of Thought, Pare Theory, 
 from effort towards the Impossible, t. 484, 
 p. 346. 
 
 Regurgitation, prospective and imminent, 
 of Hadean or Spiritual World upon this 
 World, t. 424, p. 296. 
 
 Reiohenbach, Odic Force of, related to Sec- 
 ond Form of Matter, Etheria, t. 63, p. 39 ; 
 "Sick Sensatives," Areas, " Spheres," c. 1, 
 t. 614, p. 434. 
 
 Reid, and Hamilton — Real Presentationism, 
 t. 415, p. 290. 
 
 Re-involution ; see Evolution. 
 
 Relation, defined, Introduction, p. xiv ; the 
 whole of Being — Hegel, 1. 114, p. 68 ; a, 
 capable of Analysis and Interior Distribu- 
 tion, t. 382, p. 273 ; passing into Law, t. 
 475, 476, p. 340 ; and Entity, illustrated, t. 
 
 54 
 
 855-859, pp. 522-524 ; Diagram No. 58, p. 
 524 ; Nexus, Law, t. 879, p. 531. 
 
 Relational, relating to Relation, opposite of 
 Entkal, a. 37, t. 204, p. 165. 
 
 Relations, of men and women in Society, 
 t. 311, 312, p. 224 ; System of, Systematol- 
 ogy, Objective, c. 1, t. 314, p. 226 ; Ideal 
 Framework interposed between Points, 
 Objects, Units, t. 603, p. 425 ; and Entity, 
 are whatever is, do. 
 
 Relationship, between Time and Space, 
 Unity of, t. 455, p. 327. 
 
 Relative, The, there is Up and Down, a, 
 13, t. 136, p. 90 ; Key of, a. 16, do. ; in 
 Antithetical Reflexion with The Ab- 
 solute, do. ; in the Practical Domain, a. 55, 
 t. 204, p. 174 ; defined and contrasted with 
 The Absolute, t. 267, p. 194 ; Transcend- 
 ental, the Duismus of Being, a. 16, t. 267, 
 p. 207 ; a. 19, t. 267, p. 209 ; not to be con- 
 founded with The Relatoid, do. ; Right- 
 Hand ; Front or Face, c. 5, t. 448, p. 319 ; 
 the West, do. ; Europe and America, do. ; 
 Masculoid, t. 739, p. 477 ; an Abstract of 
 Ideal Relations, t. 785, p. 496. 
 
 Relativety, of all Knowledge, Echosophic 
 basis, t. 66, p. 40 ; = Berkleian conception, 
 a. 2, c. 32, t. 36, p. 83 ; t. 267, p. 195 ; a. 1, 
 2, do., pp. 195, 196. 
 
 Relatoid, The, defined, a. 4, t. 267, p. 199 ; 
 and Absolutoid, stated, a. 19, t. 267, p. 209 ; 
 a. 24, do., p. 213. 
 
 Religion, Science of, a. 3, c. 5, t. 5, p. 6 ; a 
 branch of Practical Philosophy, t. 12, p. 9 ; 
 see Table 1, 1. 15, p. 11 ; end of universal 
 development, t. 16, do. ; the pure product 
 of knowing, t, 17, p. 12 ; yet anticipating, 
 do. ; awaiting perfection, do. ; its purport, 
 do. ; centre of, do. ; circumference, do. , 
 covers same ground, in a new sense, as 
 Philosophy and Science ; excludes God 
 from Universe; its proofs of God's ex- 
 istence ; has a semi-knowledge-domain, 
 theology, creed, etc.; awaits a perfect 
 knowledge, t. 20, 21, p. 11 ; Trigrade di- 
 vision of, Sentiment, Dogma, Conduct, t. 
 22, p. 15 ; worship and religious life, do. ; 
 has an Instinctual Basis, t. 24, do. ; ulti- 
 mates in the life, social action or move- 
 ment, do. ; echoes to Movement, as Phil- 
 osophy to Mind, and Science to Matter, 
 do. ; Table 2, p. 16 ; Subdivisions of, 
 accord with the fundamental subdivisions 
 of The Mind in Philosophy, t. 25, do. ; 
 Table 3, t. 27, p. 17 ; relations of, Table 4, 
 

 i index 0] 
 
 . Feuiinoid and Lnfkutoid, 
 
 . 
 
 :ilv of our whole I: 
 
 ; Tiie, of Tlic l'u- 
 
 .:, c. l, t. 490, p. 394; translated 
 
 into Life, L487, p. 810; "of Humanity," — 
 
 ■ foun ler <>f, t. i4.">, p. 816 ; and El.il- 
 
 . Analogies of as Male and Female, 
 
 or cice versa, c. 1, 2, t. 4is, p. 317 ; both, 
 
 of the Past, Sub Livisions of Naturismus, e. 
 
 2, <lo. ; c. 5, Jo., p. 319 ; the Divine Art >>/ 
 
 ■ . a Nupt'nilism, t. 996, 996, | . 
 and morality, I er, not to denounce 
 
 others, t. 1048, p. 609 ; will turn from dc- 
 of particular Dogmas to the under- 
 standing of the Harmony between opposite 
 Doctrines, L 1113, p. 633; n, internally 
 provided with self-corrective power, t. 
 1117, p. 985; that of the New Catholicism, 
 characterized and defined, t. 1118, do.; 
 Two Grand Opposite Doctrines of, a. 1, 2, 
 c. 1, t. 1110, pp. 936, 637. 
 
 Religions, Major Sects, all to be reconciled 
 through Universology, Integralism and 
 Pantarohiam, t. 57, p. 35 ; of the World, 
 etc.— F. D. Maurice, c. 1, t. 128, p. 72 ; all 
 of them Major Sects, t. 901, p. 6 
 
 Eeligious Instinctive Ea9is, Intuitions and 
 Instincts, = Ground for the Superstructure 
 of Religion, t. 21, p. 14. 
 
 Eeligious Sentiment, and character, The 
 True, for now and hereafter, t. 1117, p. 
 635 ; of Mankind newly directed, do. 
 
 Reorganization, Social, t. 431, p. 
 
 Repetitive Ajuxoouxs, Unit, l~ni*m, Point, 
 1'osiHsm, O'je'f, Tiling, Earth, Wurli, 
 ■ture, Gbtmotf Uhiver9t t t. 641, p. 387; 
 . Duism, Line, Extension, Meaning, Sci- 
 ence, Qualification , Law, Loaos, etc., t. 542, 
 p. 383 ; Three, Triniom, Surfac, 1 
 Shape, Form, Art, and Beauty, t. 543, p. 
 ; Table 87, p. 
 
 Eepetitive Anai. <;v. and Tendential, illus- 
 trated; difference neglected by Sw 
 bore, c. 12, t. 608, pp. 381, 303 ; = Coinci- 
 dence, do., c. 30, 21, do., pp. 364-3^6 ; in 
 music* and the Human Body, t. 8<>7, p. 
 
 Eepetitive Correspondence, stated, t. 31, p. 
 
 18; illustrated, t. 32. do. : explained, t. 33, 
 
 do. ; in the Relation of Man and Woman, 
 
 and World, e. 1, t. 1119, p. 636 ; Bee 
 
 Correspond .uoo. 
 
 RlJMl'lHfJ E elation, t. 707, p. 400 ; B 
 peoted by the Poets, now deim 
 
 ly]di-:il Reproduction, Type, Type- 
 Form, Reflect, Symbol, Analogue, Coun- 
 terpart! 
 
 Replacement, of Primitive Simplisms by 
 Scientific apprehensions of Truth, t. 1183, 
 
 p. 638. 
 
 Eepresentative, each Nation, Generation, 
 Sect, etc., is s >, of a particular Aspect of 
 the Complex Wholo Truth, c. 1, t. 353, p. 
 249. 
 
 Eepresentative Numbers, c. 11, t. 503, p. 
 tal Numbers. 
 
 Eepresentative Names ; see Names. 
 
 El raoDUcmoK, t. 988, p. 576. 
 
 Eeprojection, Eeprojective Push = Con- 
 struction, t. 622, p. 438; Measured Re- 
 pulBion, do. 
 
 Elprojective Method, in Science, Form 
 Analogu >, p. 413; t. 616, \ . 
 
 Diagram No. 41, do.; t. 628, p. 
 
 Eepitjlic ; see Infinite Eepublic. 
 
 Eepublicanism, used to iEustrate, t. 350, p. 
 
 Eepclsion, repeats Arbitrismology, Table 19, 
 
 t. 352, p. 349 ; Push, t. 622, p. 4 
 Eepulsionology, Analogue of Thermotics, 
 
 Table 28, t. 303, p. 278 ; Table 29, t. 394, 
 
 p. 279. 
 Eesidence : see Temple. 
 Eesponsibility, discharged, t. 1124, p. 639. 
 Eest, or Station, related to Space, t. 665, p. 
 
 458 ; and Movement, inexpugnability, t. 
 
 758, p. 481 ; sec Stati< n. 
 Ee titution, of All Tilings, the Final, will 
 
 have been accom] t 1183, p. 
 
 i( Eestoration of All Things," final, will 
 
 occur through Universology, Integralism, 
 
 and Psntarehism, t. 57, p. 
 Eesurrection, is at death by Swedenb 
 
 idea of it, t. 404, | mpared ; Un- 
 
 Esmal, Duismal, Trinismal aspects of, t. 
 
 424, p. 296 ; Spiriti-t Movement premoni- 
 
 tional of, do. ; c. 3, t. 430, p. 300 ; t. i 
 
 Eevelation. in Religion, t. 17, p. 12 ; Sci- 
 eutarPhilosophio, of the Law of God, exist- 
 ing in all Bcim:, t. 57, p. 85; panorama of, 
 perpetually unfolding, t. 74, p. 43; to the 
 Intellect, through Science, Title-page, a. 
 48, t. 2'"-4, p. 171 ; a. 53, do., p. 
 
 Reversal, of Currents of trade from East to 
 
 18, p. 
 311 ; of Uuism into Duism and vice versa, 
 
BASIC OUTLINE OF UNIVEESOLOGY. 
 
 731 
 
 t. 477, p. 342 ; see Reflex Action ; Term- 
 inal Con version. 
 
 Reversals, of Swedenborg's views on The 
 True and The Good, etc., c. 10-39, t. 503, 
 pp. 362-376 ; Utter, of Primitive Faiths, t. 
 1121, p. 638. 
 
 Revivification, of the Dead, c. 2, 3, t. 434, 
 pp. 307, 303 ; necessary Conditions prece- 
 dent, knowledge of and devotion to all 
 Truth, etc., do. ; c. 4, do. 
 
 Revolutionary Reconsideration of Doc- 
 trine, t, 1123, p. 638. 
 
 Revulsion, Grand, The, of The Lord, through 
 the Heavens ; of the Ego on the Mind, t. 
 423, p. 295. 
 
 Rhetoric, as a branch of Speech, c. 1, t. 494, 
 p. 354. 
 
 Rhythm ; see Time. 
 
 " Rib " of Adam, what, t. 746, p. 479. 
 
 Ribs, twvlve, 7 + 5— Fourier, t. 462, p. 334 ; 
 Groups of 7 and 5, c. 7, t. 503, p. 360 ; — 
 Music, do. ; Rhythm of, do., p. 361. 
 
 Right, and Left of Body, t. 636, p. 446 ; Will, 
 do. ; and Left Sides of the Body, Male and 
 Female, t. 974, p. 572 ; Societarily, t. 978, 
 979, p. 573 ; Palsied, t. 982, p. 574 ; Direct- 
 ness, Direction, Diagram jSTo. 69, t. 923, p. 
 551. 
 
 Righteousness, = Uprightness of Form, t. 
 521, p. 379. 
 
 Right Angle, as Square, (Carpenter's), Sci- 
 ento-fundamental Figure, t. 551, p. 392 ; 
 Type of Comparison, do. ; Analogue of 
 Comparative Degree, t. 552, p. 393 ; Dia- 
 gram No. 17, do. ; Superlative, do. ; (s) 
 and Straight Lines, Governing character 
 of, c. 1, t. 923, p. 552. 
 
 Right Hand, symbolizes Action, Execution, 
 Accomplishment, Applied Science, Dia- 
 gram No. 2, (Typical Tableau), t. 41, p. 24; 
 t. 42, p. 25 ; do., p. 26 ; symbol of Move- 
 ment, Action, Power, c. 1, 1. 143, p. 102 ; 
 and Left Hand = Relation and Modality, t. 
 458, p. 330. 
 
 Right- Line, Type of Science, t. 519, p. 377. 
 
 Right Side ; see Right Hand, and Action ; 
 allied with Activity or Action, of Comte, 
 t. 42, p. 26 ; Rectification, Law, c. 2, t. 448, 
 p. 317 ; c. 4, do., pp. 318, 319. 
 
 Rigor, Rectism, etc., t. 519, p. 377. 
 
 Rites, meaning of, will be furnished by 
 Social Integralism, t. 57, p. 35. 
 
 Road, traversed one way gives only half 
 knowledge, a. 8, c. 32, 1. 136, p. 87 : (s), 
 ascending = Lower Limbs, c. 2, t. 453, p. 
 323. 
 
 Robust ; see Muscular. 
 
 Rods, and Reeds ; see Measuring. 
 
 Roman Catholic Church; see Old Catholic 
 Church. 
 
 Rooms, in House, t. 307, 308, p. 222 ; within 
 the House, Quartos, Quarters, Fractional, 
 t. 841, p. 519. 
 
 Roots, Mathematical, t. 623, p. 439. 
 
 Rotation, t. 390, p. 276. 
 
 Rotten-egging, t. 991, p. 578. 
 
 Rotundism, Analogue of Nature, t. 516, p. 
 376 ; t. 519, p. 377 ; t. 521, p. 378. 
 
 Rotundity, of Planets, etc., proximate, t. 887, 
 p. 535 ; of Nature overcome by Art, t. 890, 
 p. 536 ; Three Powers of; all Naturoid, t. 
 915, p. 543. 
 
 Round Form, = Nature, t. 554, p. 394; t. 
 1027, p. 598. 
 
 Roundness, Monad of, the Point, t. 546, p. 
 390 ; in Egg-Figure, t. 777, p. 493 ; Ana- 
 logue of Unism, t. 878, p. 531. 
 
 Round Numbers, Analogy of, with Round 
 Form, t. 565, p. 379; kinds of, t. 566 r p. 
 400. 
 
 Round Surface, = Positive Degree, t. 551, 
 p. 392. 
 
 Round the Globe, "Wave of Progress, from 
 East to West, c. 6, t. 448, p. 320. 
 
 Round Type-Forms, = Philosophy, t. 996, p. 
 580, t. 1001, p. 583. 
 
 Rule, Line as, Analogue of Measure, t. 540, 
 p. 386 ; Law, t. 555, p. 395 ; Masonic Sym- 
 bol, t. 905, p. 542 ; of Three ; see Propor- 
 tion ; Regularity. 
 
 Rules, of Arithmetic, the Two Fundamental, 
 t, 850, p. 521. 
 
 Ruskin, cited, on the element of Form, t. 494, 
 p. 353. 
 
 Russia, growth of, t. 432, p. 305 ; Mission 
 of,— Wronski, c. 6, t. 448, p. 320; and 
 America, c. 7, do., p. 321. 
 
 s. 
 
 Sacred Numbers, mentioned, c. 2, t. 353, p. 
 250 ; Fourier's Scale of, c. 7, t. 503, p. 361 ; 
 
 Table 1, c. 9, do. ; Three, Seven, Twelve, 
 t. 708, p. 468 ; t. 948, p. 562 ; t. 950, 951, 
 
732 
 
 DIGESTED INDLX OF THE 
 
 p. 568; MS , t. 1033, \\ 
 
 EUobuv, 
 
 Bali 'it of the Pale of the New 
 
 Cathode Church, a, L, p. 172. 
 
 BlBOOOVQKT, ahudcd to, t. 5, p. 13 ; Buch- 
 anan, t. 960, p, ." 
 
 Scala. Diagram No. 69, t. 988, p. 551 ; Scale, 
 . t. 984, j 
 
 Scalah NuvBunre, t. 1089, p. 599. 
 
 Scale, Mimical— Fourier, t. 468, p. 334; As- 
 cending and Descending, of Complexity, t. 
 686, 687, p. 410 ; t. 688, p. 417 ; t. 599, p. 
 
 Fcalenism, t. 1058, p. 612 
 Scales, of Universal Distribution; founded on 
 orderly Evolution of Cardinal Numer- 
 ation, from One to Two ; from Two to 
 Three, etc, ; the Canon of Criticism on all 
 Distribution, t. 648, p. 460 ; Table 41, do. 
 Scepticism, of Prophecy, nnphilosophioal, 
 
 c. 10, t. 480, p. 864; set- Protestantism. 
 Schei-ling, gives a common ground back of 
 Subject and Object, t. 114, p. 67 : an Abso- 
 lute Identitist— Masson, a. 7, t. 866, p. 9 5. 
 Schemata, of Being, Limitoid, t. 751, p. 481. 
 ScnEMATivE Lines. Typical Plans, Type- 
 forms, t. 455, p. 885. 
 Scheme, Lines, interposed between Points 
 
 and Units, t. 60S, p. 485. 
 ScniLLER, bis letters. The State and The In- 
 dividual, t. 760, p. 485 ; on Lycurgus, c. 1, 
 t. 994, p. 579. 
 Schmidt, (Dr. Karl), " Harmonic der TVel- 
 
 teu," t. 165, p. 180. 
 Schools, of Philosophy, all reconciled in 
 Univcrsology, t. 70, p. 41 ; in Medicine, to 
 be expounded and reconciled, t. 985, p. 
 575. 
 Science of the Universe, there must be 
 one; difference of Philosophy and Science 
 in respect to, Introduction, p. vi. 
 Science, = systematized knowledge, t. 10, p. 
 8 : see Echosophy and Positivism ; what it 
 does, t. 14, p. 10 ; see Table 1, t. 15. p. 11 ; 
 Exact and Natural, do. : in Scale with Re- 
 ligion nnd Philosophy, t. 16, do.; repeats 
 Creed in Religion, t. 17, p. If; Exact dis- 
 tribution of, c. 9, t. 15, p. 18 ; c. 11, do. ; 
 rial and Mental, two equal halves of, 
 t. 19, do.; includes whole Universe, but 
 tends to Matter, do.; t. 21, p. 14; t. 24, 
 TableS, p. 16; echoes to World as con- 
 tod with Man, t. 86, do. ; subdivisions 
 of, echo to those of Mind in Philosophy, 
 
 t. 85, do. ; relations of, Table 3, t. 27, p. 17; 
 Tables 4, 5, t. 88, 89, p. is; crossing and 
 direct with Matter and Mind, t. 30, do.; 
 corresponds with Matter tendentiaUf t with 
 Mind rep titivsly, t. 31, p. 19 ; Tuble 6, t. 
 35, p. 80 ; Tabic 7, (Typical Tabic, t. 40, 
 p. 88 ; Exactitudes of, = Seiento-Philos- 
 Ophy, Metaphysics of Mathematics, Univer- 
 
 • .-, t. 109, p. 65 : Bee Natural Sdenos, 
 Exact . of the Sciences, t. 181, p. 
 
 • of, Number, Maths* 
 135, j). 75; Age of, Mascnloid, Senectoid, 
 WOTBhipa Nature, not God, c. 27, t. 136, p. 
 82 ; the final judge, t. 177. p. 187 ; defined 
 — Ilickok, a. 4, t. 193, p. 137 ; Inductive or 
 Empirics] and Transcendental, or Rational, 
 defined, do.; t. 198, p. 156; ulone, ad- 
 s itself to the Universal Faculty in 
 Man, a. 51, t. 204, p. 172; = Echosophy, 
 Main Elevation of the Temple, Elaboris- 
 mu9, t. 270, p. 196 ; distribution of, by 
 Spencer, c. 1, Table 1, t. 270, p. 197 ; = 
 Form, Table 15, (Fundamental Exposition), 
 K.878, p. 204; Exact, the Domain of, i» 
 Pure Nothings, a. 81, t. 267, p. 2o9 ; needs 
 the terms, The Absolute and the Infinite, 
 a. 29, 30, do., p. 218 ; and Nature, question 
 of precedence of, t. 37S, p. 269 ; has pre- 
 judices of its own, as well as Superstition, 
 C 10, t. 430, p. 304; Duismal, t. 439, p. 
 312 ; Universally, Principle of Equality in, 
 t. 454, p. 325 . Analogous with Head as 
 Nature with Trunk, c. 4, t. 5u3, p. 358 ; 
 exactor than Nature, c. 6, do., p. 359 ; rules 
 in No. 8, do. ; Pivotal Numbers in, Table 
 1, c. 9, do., p. 361 , Speucerian Distribution 
 of, see Speucerian Distribution : Scientis- 
 mus of, (4>, c. 10, 11, do., p. 362 ; Form 
 Analogues of, t. 509, p. 365 ; Determinate 
 Form and Number, Analogues of, t. 510, 
 p. 866 ; Elementary Form-Type of, t. 513, 
 p. 572 ; t. 516, 517, p. 876 ; t. 581, p. 378 ; 
 has its own Scicntism, Nstorism, Artism, 
 Dominant, t. 522, p. 379 ; represented by 
 DrisM, t. 512. p. 888; corresponds with 
 Truth, or The True, t. 545, p. 389 ; Table* 
 
 88, do.; see Substance, and Art; 
 is the Cross, t. 569, p. 4<">1 ; Masculine, will 
 impregnate Philosophy, t. 748, p. 480; re- 
 lated to Twoness or Manyuess of Tilings 
 but to Unity <>f Law, t. 764, p. 486 ; First 
 Stage of, Observational, do. ; Kcy-n' 
 
 . p. 488 : Elaborated, Symbol of, Cube, 
 
 Diagram No. 50, t. 778, and Phil- 
 
 by, brought under the operation of the 
 
BASIC OUTLINE OF UNIVEKSOLOGY. 
 
 733 
 
 Bame Law, specifically, t. 806, p. 505 ; 
 Analogue of Realism, t. 516, p. 376; t. 518, 
 519, p. 377 ; t. 521, p. 378 ; specifically de- 
 fined, do. ; of Organization, Social, t. 
 842, p. 519 ; intervenes, to do what? t. 890, 
 p. 535 ; has a Naturismus, a Scientismus, 
 and an Artismus of her own, t. 891, p. 536 ; 
 see New Science ; Spirit of, t. 916, p. 549 ; 
 governing relation of, c. 1, t. 923, p. 552 ; 
 and Mind, represented by the Head, t. 975, 
 p. 572 ; = Anthropism, t. 993, p. 577 ; the 
 Universal, only power competent to recon- 
 cile, c. 14, t. 1012, p. 598 ; t. 1027, do. ; t. 
 1048, p. 611 ; supreme triumph of, to redis- 
 cover Type-Form, t. 1050, do. ; properly 
 now begins, 1. 1054, p. 613 ; universality 
 of, do. ; loses itself finally in Complexity, a. 
 1, c. 1, t. 1119, p. 636 ; supplemented by 
 Intuition, Artistic Sense and Fine Feeling, 
 do. ; of the Universe, Positive Discovery 
 of, what it will effect, t. 1123, p. 638. 
 
 Sciences, The, Fundamental Distribution of, 
 Table 15, t. 278, p. 204 ; = Station ; Vander 
 Weyde's Classification, t. 335, p. 238; 7 
 Grand, — Comte, t. 456, p. 328; of Man, 
 Lieber, c. 1, t. 998, p. 581 ; Distribution or 
 Classification of; see Spencerian. 
 
 Soience-Fobm, straight Form, t. 519, p. 
 377. 
 
 Science-World, map of, t. 280, p. 205 ; at- 
 titude of, t. 235, p. 209 ; • Spencerian Dis- 
 tribution of, confined to Ground-floor, t. 
 286, p. 210. 
 
 Soienta- Philosophy, = the University, joint 
 domain of Science and Philosophy, c. 13, 
 t. 43, p. 23. 
 
 Scientio Analogy, Masculoid, c. 23, t. 503, 
 p. 367 ; see Analogy. 
 
 Scientic Atom of Form, 1. 1007, p. 587. 
 
 Scientific Form, the only exact Form, t. 618, 
 p. 436 ; contrasted with Natural and Art 
 Form, t. 509, p. 364. 
 
 Scientic Joinings, sharp, true, c. 40, t. 503, 
 p. 376. 
 
 Scientific (or Scientic) Order ; see Logical 
 Order. 
 
 Scientific Result, the same on either theory 
 of creation, t. 1046, p. 609. 
 
 Scientific Supremacy of Analytical Gen- 
 eralizations, 1. 1012, p. 590. 
 
 Scientific Terms, comparison of, c. 1, t. 5, 
 p. 4. 
 
 Scientific Unism = Duism, t. 477, p. 342. 
 
 Scientism, Abstract Principle of Nature; 
 see Terminolcgy, c. 11, t. 43, p. 28 ; and 
 
 Sciento-Philosophy, Masculism, Coition of 
 with Beligia-Philosophy, c. 2, t. 448, p. 317 ; 
 Progeny of, c. 4, do., p. 318 ; = Eectism, t. 
 519, p. 377 ; within Science, within Na- 
 ture, and within Art, t. 522, p. 379 ; Sec- 
 ondism, leads in, t. 766, p. 487 ; Three 
 Powers of, symbolized by Line, Square, 
 Cube, t. 915, p. 548 ; Diagrams Nos. 67, 68, 
 69, pp. 548, 549, 551, t. 916, p. 549. 
 
 SCIENTISMAL MEASURING SERIES OF N UMBERS, 
 
 t. 1043, p. 603. 
 
 Scientismal Order, of Distribution, based on 
 Two, t. 478, p. 342. 
 
 Scientismology, t. 480, p. 343 ; of Phrenol- 
 ogy, t. 947, p. 561 ; of the whole field of 
 Sciences, revolutionizing the mere Induc- 
 tive Sciences, do., p. 562. 
 
 Scientismus, the Domain of Being character- 
 ized by Exactitudes, c. 3, t. 43, p. 27 ; see 
 Terminology ; t. 136, p. 75 ; of Nature — 
 Number Three, c. 10, 11, t. 503, p. 362 ; of 
 Science — Number Four, do. ; and Naturis- 
 mus, contrasted, c. 25, do., p. 368; Ana- 
 logue of Duism, Line, The True, Table 38, 
 t. 545, p. 389 ; of Nature, t. 888, 889, p. 535. 
 
 Scientists (as Materialists), yet tend towards 
 the Spiritual Constitution of Matter, t. 62- 
 64, pp. 38-40. 
 
 Sciento-Abstract, for Spencer's Abstract, t. 
 270, p. 197; t. 273, p. 199; especially 
 adapted to Diagrammatic illustration, t. 
 275, p. 201 ; see Abstract Form. 
 
 Soiento-Absteactismus, of the Subjectivis- 
 mus, t. 308, p. 223. 
 
 Sciento-Negative, = Naturo-Positive and 
 vice versa, t. 802, p. 501 ; Chemistry and 
 Electricity, do., t. 804, p. 503 ; Increased 
 Complexity ; Man and Woman ; Monarch 
 and People ; Lord and Church, t. 803-805, 
 pp. 502-504; t. 811, p. 508; t. 814, p. 509; 
 Table 45, do. 
 
 Sciento-Philosophio Distinction, instance 
 of, t. 477, p. 341. 
 
 Sciento-Philosophio Eeconciliations, of 
 Science and Philosophy, t. 806, p. 505. 
 
 Sciento-Philosophio Solution, of the rela- 
 tions of Space and Time, c. 27, t. 503, p. 368 ; 
 Formal Proposition of, c. 28, do., p. 369 ; 
 of Varieties of Form and Changes of State, 
 Type-Forms ; — Plato, Swedenborg, c. 34, 
 do., p. 373. 
 
 Soiento-Philo80phic Universal Principles, 
 t. 455, p. 327 ; t. 459, p. 331 ; three kinds 
 of, do. ; Primitive, Univcrsaloid, Analogues 
 of, in Body, do., p. 332; Secondary, Gen- 
 

 DIGESTED INDEX OF 1 
 
 i, do. ; TYrthil, B] 
 Incipient, M« liiil, Final, 1 
 in, i. 44 , 
 
 ion of Phil- 
 . 
 c l, t. Li, p. B ; drift of L'niv 
 
 . 
 
 . j». 179 j t. 23o, p. 
 
 181; t.'ji">, p. 187 j anderlies and repre- 
 
 phy, t. 848, do. ; t. 848, p. 
 
 v. e term often osed in fixe Bai 
 
 sophy, do. ; has Form for its Domain, 
 
 . p. 192; >j>fidl. Clef of; 1 ; 1, t. 347, 
 
 ; Tabic 1^, t. 847, p. 245 ; 
 
 . Connections of, Aniio.atiou of, 
 
 : i in i:> special BSpeot <■ 
 cially stated and distributed, t. 459-464, pp. 
 831-335; Notation of, the Philosophy of 
 the Future, t. 470, 471, p.-' oefl to 
 
 i!)er Two, t. 474, p. 339; governing 
 character of, do. ; echoes to Do or Re of 
 any Octave, c. 1, t. 473, do.; is equal to 
 Comparology, do. ; t. 476, p. 340 ; Table 
 85, do., p. 341 ; t. 477, p. 342 ; peculiar 
 character and applications of, t. 431, p. 34.3 ; 
 illustrated, do. ; in the Special Sense (1) 
 distinctive Clef of, t. 482, p. 344 ; differ- 
 ence Of from Ordinary Science and Philos- 
 ophy, as founded on Extraordinary Analy- 
 sis; in Cleanness, Precision, etc, L488, 
 do. ; from the Old Transcendentalism, do. , 
 Analogous -with Ultimate or Radical Anal- 
 t. 485, p. 347 ; bony illustrations of, 
 c. 7, t. 503, p. 360 ; functionates between 
 ©ne and Two, t. 743, p. 473 ; true triumph 
 of, what, a. 6, t. 899, p. 888. 
 
 Sctento-Positive, = Naturo-Negative, nnd 
 . i. B '2. p. 501 ; Chemistry and 
 Electricity, do. ; t. 804, p. 608 ; Increased 
 Complexity, Man end Woman ; Monarch 
 and People ; Lord and Church, t. 803-805, 
 pp. 608-504; t. 811, p. 508 ; t. 814, p. 509 ; 
 Table 45, do. 
 
 Sciento Peligion ; see Dcutero-Reb'gious 
 I) spensation. 
 
 FciENTO-^CIENTISMCS, A?C of Knowledge, 
 
 noid, defers to Feminism, c. 27, t. 188, 
 p. si ; Short, Transitional, c. 28, do., p. 82 ; 
 governing Head of the Acre*, do. 
 
 fciENTO-SciENCEAND PHILOSOPHY, = Com- 
 
 ,0.1, t. 478, pp. 889, 840; relates 
 bo Domains, but to Principles which 
 ade all Domains, do. 
 Sen e Terminology, c. 6, t. 40, p. 27 ; 
 
 = Masculuid, t. 136, p. 75. 
 
 Soxnrrom DiavjUBimon of Society, An- 
 
 Scient»>id Set, of Primordial Principles 
 rate the Nuturoid Set, t. 747, p. 4- : 
 t. 748, do. 
 
 or Halving, t. 74T,. p. .•/ 
 
 .Slavic Nations ; bee Ru>siu and Pans* 
 is in. 
 
 ran Philosophy; sec Common Sense 
 Philosophy . 
 
 Screw Movement, t. 624, p. 440. 
 
 "Sea of (.las-," = Water-type of Intelli- 
 gence or \\ iadom, t. 94, p. 
 
 Second-.ry Analysis, Phonetic, etc.; see 
 Radical Analysis. 
 
 Secondary Distributions, and Primary An- 
 tithesis between, c 82, t. 608, p. 366. 
 
 Secondism, governs in Scieiitismus, t. 766, p. 
 487 : repeats Doism, t. c j<'4, p. 542. 
 
 Second Coming, of Christ, expected in the 
 Church, c. 1, t. 75, p. 43 ; views of Mr. 
 Noyes and the Oneida Perfectionists upon, 
 c. 1, t. 186, p. 131 ; c. 4, t.430, p. 800 ; per- 
 haps some equivalent event, t. 431, p. 801 ; 
 should occur in this age, or a new Exigesis 
 required, c. 8, t. 480, p. 808. 
 
 Second Incriminations, fourfold, Feminoid 
 Men. etc., c. 42. t. 188, p. 87. 
 
 Second or Finer Form of Matter, = 
 Etheria, t. 60, p. 37 ; t. 63, p. 3 ( j ; t. 64, 
 do. 
 
 "Second Philosophy," of Comte, stated, t. 
 45o, p. 818; Analogues of in Skeleton, t. 
 456, p. 327. 
 
 Secrets, of Nature, seen in the Amative 
 Methods of Animals and Vegetables, t. 
 1068, p. 619. 
 
 Sect; see So/icty. 
 
 Sictarian Divergency, t. 1114, p. 634. 
 
 Sectarian Peculiarities, meaning of, will 
 be furnished by Social Integralism, t. 57, 
 p. 35. 
 
 Se tionizing of Body, = Anatomy, t. 967, p. 
 570 ; = that of Unit, t. 972, p. 57*1 ; of Cube 
 and Glo l e, t. 1048, p. 609. 
 
 Sectoral Form. Inclined, Free, Natural, t. 
 848, p. 52o ; Diagram No. 57, do. 
 
 Sectorism ; see Surfacism. 
 
 Sects, all to be reconcile 1 through Univers- 
 olojory, Inteeralism, and Pantarohism, t. 57, 
 p. 35 ; Reli£!ious, Political, and Social, the 
 Phrenological Ortrans of the Grand Man, 
 in conflict, to be harmonized, t. 78, p. 42; 
 not equal in Rank, t. 74, p. 43; in Chris- 
 tendom, jfroai influence of the Male Prin- 
 
 
BASIC OUTLINE OF UNIVEESOLOGY. 
 
 735 
 
 ciple, lead to ulterior Unity, Spiritual 
 aud Organic, c. 7, t. 136, p. 77 ; leading 
 doctrines of, all true, and will be rescued, 
 a. 51, t. 204, p. 172 ; representative of par- 
 ticular Segments of the larger Complex 
 Truth, c. 1, t. 353, p. 249 ; Major, all Re- 
 ligions so, t. 991, p. 578 ; religious, in behalf 
 of the Numbers One, Two, Three, 1. 1047, 
 p. 610 ; none of them have comprehended 
 the Infinite Largeness of the Truth. 1. 1114, 
 p. 633. 
 
 Seocndo-; see Deutero-. 
 
 Seed, Atom, Egg, t. 774, p. 491. 
 
 Seer of Pathos, his vision of the Future of 
 Humanity, t. 931, p. 557. 
 
 See-saw, (Dialectic), of Eight and Left 
 Side, of Male aud Female, of Positive and 
 Negative, t. 329, p. 235 ; Eeciprocal Move- 
 ment, repeats Logicismology, Table 19, t. 
 352, p. 249. 
 
 Segmental Form, exact, Law-giving, t. 843, 
 p. 520 ; Diagram No. 57, do. 
 
 Segmentation, of Yolk, c. 2, 1. 136, p. 76 ; 
 regular, not at random, c. 4, do. ; of Human 
 Ovum described by Cazeaux, Barry, Bischoft", 
 do. ; see Cut-up ; a. 22, c. 32, 1. 136, p. 92 ; 
 of the Egg, t. 775-777, pp. 492, 493 ; Dia- 
 grams Nos. 47, 48, 49 ; of Circle, 1. 1080, p. 
 623 ; of Egg ; see Egg. 
 
 Seomentism; see Surfacism. 
 
 Self-Conscious Ego, t. 309, p. 223. 
 
 Self-Consciousness ; see Consciousness ; 
 none in mere Sensation — Ferrier, a. 46, t. 
 204, p. 169 ; is the Man ; a real God — 
 Ferrier, t. 362, p. 259. 
 
 Semi-Scientific, Naturo-Metaphysic, Mill, 
 Bain, etc., echoes to what ? t. 465, p. 335 ; 
 Notation of, do. ; t. 803, p. 502. 
 
 Semitone, in Music (3£), t. 611, p. 433. 
 
 Senectism, Old Age and its Wisdom, as cor- 
 responding repetitively with Masculism, c. 
 24, t. 136, p. 81. 
 
 Sensation,— Socrates, — Ferrier, is peculiar, 
 Single, Utiismal, Thought the Opposite, 
 a. 37, t. 204, p. 165 ; is as Entity, do. ; and 
 Thought as One to Two, do. ; as Point to 
 Line, do. ; a. 38, do., p. 166 ; compelled or 
 passive, Thought//^, a. 43, do., p. 168 ; its 
 Analogue the Point, derivative from 
 Thought, a. 44, do. ; the lower nature of 
 man, a. 45, do., p. 169 ; gives no self-con- 
 sciousness, a. 46, do. ; no true sympathy, 
 do. ; not the man, a. 54, do., p. 173 ; con- 
 trasted with Innate Element of Mind, t. 
 397, p. 280 ; Substance of Mind, do. ; is it 
 
 derived from the Perceptive Mind ? do. ; t. 
 399, p. 281 ; Etymology of, t. 400, do. ; 
 fully defined, do. ; successive stimuli of 
 = Experience, t. 401, p. 282 ; is to Puncta- 
 tion what Tliought is to Lineution, do. ; and 
 Thought inseparable — Ferrier, t. 410, p. 
 287. 
 
 Sensationalism, and Idealism — Morell, a. 8, 
 c. 32, 1. 136, p. 86 ; see Materialism ; term 
 considered — Masson, Note, a. 8, t. 354, p. 
 256 ; restated, t. 397, p. 280 ; = Experien- 
 tialism, t. 401, p. 282 ; = Materialism, do. ; 
 echoes to Monospherology, t. 403, p. 283, 
 to this World, t. 404, do. ; see Experiential- 
 ism ; corresponds with Infernahsm, Table 
 30, t. 419, p. 293. 
 
 Sensationalists; see Materialists and Ex- 
 perientialists, hold Thought to be Second- 
 ary and Derived, with the Sophists, a. 3S, t. 
 204, p. 166. 
 
 Sensations, and Consciousness, Naturismal 
 p. 92. 
 Origins of Thought, a. 22, c. 32, t. 136, 
 
 Sense, and Sound, echo of Identity between, 
 a. 19, t. 152, p. 124 ; and Reason, contrast- 
 ed, Table 1, c. 1, t. 226, p. 163 ; reconcil- 
 iation of, with Reason, a. 12, t. 267, p. 
 205 ; and Thought, inseparable, — Ferrier, 
 t. 410, p. 287; t. 419, p. 292; and Ex- 
 perience, related to Hell, Table 30, t. 419, 
 p. 293. 
 
 "Senseles3 Abstractions," — Mill, a. 6-10, 
 t. 267, pp. 200-202 ; commented on, a. 
 10-32, do., pp. 202-220 ; a. 9, do., p. 202; 
 The Infinite and The Absolute, — Hamilton, 
 Cousin ; accepted by Mill and others in 
 Mathematics, a. 22, do., p. 210 ; not so, ex- 
 cept when put for too much, a. 26, do., p. 
 215 ; a. 28, 29, do., p. 217 ; a. 30, do., p. 
 213; underlie all Real Being, Phonetic 
 illustration, t. 483, p. 345 ; that which 
 founds the New Order of Life ; basis of 
 Universology and Integralism, t. 485, p. 
 347 
 
 Senses ; see Internal, and External. 
 
 Sentiment, the Naturismus of Religion, t. 
 22, p. 15 ; of Society, one of Comte's fun- 
 damental divisions of Sociology, t. 42, p. 
 26 ; Affection, 1. 104, 105, p. 61 ; c. 1-5, t. 
 105, p. 62 ; and Character, The True Re- 
 ligious, for This Age and the Future, 1. 1117, 
 p. 635. 
 
 Sentimental Unity, of Society, t. 762, p. 
 435. 
 
 Separation; see Relational. 
 

 DIGLSTLD INDEX TO TIIE 
 
 ■ Time, Table i», t. 144, p. I 
 
 . (Fundamental 
 
 . 
 
 rains, Ti 71, t. 
 
 . 
 Berts. 574. 
 
 Bkrial Law, : .47. 
 
 •. 1-4, p. 71 ; 
 B 
 
 Q, I. 185, p. 
 
 71; ..rial, Ordinal, Numeral j De- 
 
 . and Non-developing, t. u»i, p. 
 134; of Numeration, Cardinal, Heads of, 
 . t. 114, p. 168; ordinal, 
 oond, Third, do. ; Grand 
 gralf t. -j 15, p. 154; Fractional, do. ; 
 t. 816, do. ; Indetermin 
 > >rdinal ; Qronp, Cardinal, t. 
 ix Time, t. 280, p, 168; = 
 :i, Direction, Time, Length, 
 p. 808; t 88T, p. 811; in 
 —Gray; Branches — Ag 
 ., p. 350 ; Second for B - heme, 
 
 do. ; Law of, — Fourier, c 7, t. 503, p. 3G0 ; 
 . do.; of Numbers, Side-by-Sideneee 
 of, t. 6-24, p. 440; of Digital Numeration, 
 0-9 ; 1-10 (Two Distinct Orden of), c. 2, t. 
 p. 4 "4 ; The Numerical, Analogue of 
 Successive Generations, t. 706, p. 467, Car- 
 dinal equally so with Ordinal, t. 707, do.; 
 Measured, or Free, t. 7">, p. 4 18; Cross- 
 ing •• distributes the 
 Harmonies," do.; The Grand, of Events in 
 Time = Ordinality, t. 736, p. 475; c. 1-8, 
 do., pp. 475, 476; t. S69, p. 523; and 
 Group-, Numerical, t. S73, p. 529 ; Meas- 
 ured and Free, t. 874, p. 530; of Points = 
 Cardinal Sedation, Diagram No. 63. ' 
 p. 61 rical, Artistic. 1. 1088, | , 
 
 . Structural, t. 1084, p. 608 : Na- 
 
 turi>mal, 1. 1086, do.; Inversion of, to bring 
 
 Unity at the top as Head, t. 1071-1076, pp. 
 
 C19. loLMics of, witli lluman Body 
 
 in Army, do. 
 
 Serpentine. Elementary Type of Art, t. 543, 
 
 p. 
 Qturajfiori Tine : Bee Hocrarthian Line. 
 Sf.squism. Principle of. -• I, p. 376. 
 
 kMoma, t. 1068, p. • 
 Fnrnreo, Prind] 
 
 im of 8 and 4; denetel Com- 
 pleteness, Wholeness. Entirety, c. 10, 
 : <•. 11, do. ; a Pivotal Num- 
 ber, t. 7o3, p. 458 ; composition and mcan- 
 
 p. 541 ; Diagram No. 64, 
 do.; B. 1-7, t. 808, pp. -'.41-547; a. I 
 
 . I ; re- 
 Bid ual n a. 
 
 Sevln OBAMD SOU I unite, like Si 
 
 • 451, p. 
 of with Parti <•:' the Human Body, : 
 •..:ure, t. 41 
 
 Sex, of the Mind, and of the who. 
 
 . Dual Number, 
 Mali- Principle, Female 
 Principle; general treatment and Ana- 
 logues «,!", t. fl8-71 — i '.'■_' ; 1 
 
 of Organa of, t. 788, p. 477 ; recognised in 
 
 varying degrees ; in man and woman in 
 an Bapeoial eenee, t. 772, p. 401 ; t. 7'."J-805, 
 pp. 600-604 ; Female, oppression of, Social 
 Hemipb - 
 
 Sexes, equal in tl te, never equal in 
 
 the Relative, a 48, 1. 186, p. By; On 
 in Society, repeat two Side-Halves of In- 
 dividual Body, Li ..i ; Bridegroom 
 and Bride, t. . ; repeat Analogic 
 universally, an liquation, I 
 p. 880; relative superiority of, o. 4-lo, t.453, 
 pp. 325-331 ; Quality of the, in the abso- 
 lute ; relative value of the, c. 9, do., p. 830. 
 
 Sexual Contest, The, of Cleft and Line or 
 Limit, t. 718 788, pp. ' 
 
 Sexual Laws. Exact, t. 818, p. i!24. 
 
 >exual Delation, Infinite Complexity of, a. 
 1, c. 1, t. 1119, p. 636. 
 
 Shape, = Ni^'ht, = Death, related to Tem- 
 poral, c. 7, t. 9, p. S ; related to Obscurity, 
 Obscurantism, Doubt and Time, do. ; from 
 dome of edifice, represents Hair and ! 
 c.4, 10, t. 458, pp. : Shadow, Heavy 
 
 Lines, Analogue* of, "Shading," t. E 
 
 Shades, used for Ghosts, c. 10, t. 453, p. 331. 
 
 Shadow; aee Shade. 
 
 Shape ; see Form. 
 
 Siiiileall, (P.- v. Mr.), bis interpretation of 
 
 Prophecy, t. 481, p. 6061 
 "Short-haired Keformers, 1 ' (Women, c. 4, 
 
 Side-Halves of the T> and Female, 
 respectively, t. 828, p. ! 
 
 in Society, t. >; and Bridegroom 
 
 and Brid rive and 
 
 tive respect iv = Religion 
 and Philosophy, c. 1-8, t. 448, pp. 317 
 
 c. 6, do., p. 81 -', p. 344: P 
 
 and Negative 11, p. 471 ; 
 
BASIC OUTLINE OF UNTVEKSOLOGY. 
 
 737 
 
 of Space, Positive and Negative, t. 716, p. 
 469 ; Diagram No. 46, do., p. 470. 
 
 Side-by-Side-ness, = Analogic, Co-exist- 
 ences, Space, t. 321, p. 223 ; c. do., pp. 
 228-234 ; of Bridegroom and Bride, t. 324, 
 p. 229 ; of Spheres and Hemispheres, An- 
 alogue of Analogic, t. 534, p. 413 ; Diagram 
 No. 24, do., p. 414 ; related to Expansion, 
 to Co-existences, t. 585, do. ; of Form, 
 Numerical Analogues of, t. 620, p. 437 ; t. 
 622, p. 438. 
 
 Sides, two, of the body, Opposite but Har- 
 monious, type of Reconciliation, t. 68, p. 
 41. 
 
 Sidewiseness, of the Line, Figure, 1. 1088, p. 
 624. 
 
 Sight, and Touch, illustration from, Intro- 
 duction, p. xvi. 
 
 Signatures, or Clefs ; see the several Sub- 
 jects to which they apply ; see Clef. 
 
 Silence, and Sound, = Vacant Space and 
 Object or Thing, t. 481, p. 343 ; Vowels 
 and Consonants absolutely analyzed equal 
 to, t. 4S3, p. 345 ; see Sound. 
 
 Simple Unity, of Mankind always divided, 
 a. 2, c. 1, t. 1119, p. 637. 
 
 Simplicity, and Generality of Elementary 
 Domains, Mathematics, t. 200, p. 13S ; of 
 the Truth, refuted and denied, c. 9, t. 430, 
 p. 303. 
 
 Simplisms, to be replaced by scientific Appre- 
 hensions of Truth, t. 1122, p. 638 ; not to 
 be put for the whole Truth ; see One-sided 
 Solutions, and Half Truths. 
 
 Sin, not in holding diverse views, but in the 
 Spirit of Anathema, 1. 1046, p. 609 ; and 
 its punishment, affirmed and denied, t. 
 1120, p. 637. 
 
 Single, Fixed Point, Up ; All Points Up, 
 t. 1121, pp. 637, 638; Down, do.; Men 
 and Women, t. 312, p. 224. 
 
 Singleness, and Plurality, Analogues of One 
 and Two, t. 701, p. 465. 
 
 Singular ; see Odd. 
 
 Singular Number, Monocrematic, t. 842, p. 
 519. 
 
 Singuli ; see Many, t. 757, p. 483. 
 
 Singulism, and Pluralism, differ from Unism 
 and Duism, c. 4, t. 226, p. 165 ; relation 
 between, t. 764, p. 486 ; analyzed, in their 
 Relations to Individuality and Unity ; In- 
 dividual and State ; Entity and Eelation, 
 etc., t. 756-769, pp. 483-488. 
 
 Singuloid, c. 1, 1. 15, and Table 1, p. 11 ; 
 Table 3, t. 27, p. 17. 
 
 Situation, Three Points, t. 919, p. 550; Dia- 
 gram No. 69, t. 923, p. 551 ; t. 934, p. 55S. 
 
 Sixty-Four (64), Grand Ruling Number of 
 the Scientific Series, t. 1034, p. 603. 
 
 Size, an unimportant consideration in Uni- 
 versology ; superseded by Consideration of 
 Type or Model, t. 836, p. 517 ; t. 867, p. 
 528 ; Phrenological Organ of, t. 935, p. 558. 
 
 Skeleton, the Abstractoid Man ; Analogues 
 in, of Observational Generalizations, t. 455, 
 p. 325 ; Numerical Distribution of, c. 7-9, 
 t. 503, pp. 359-361 ; Abstract Man, t. 693, 
 p. 463 ; Typical of Type-Forms, Primitive 
 Outlay, Architectural Plans, t. 957, p. 566 ; 
 t. 965, p. 569 ; outlay of, t. 1045, p. 609 ; 
 Number of Bones in, t. 1055, p. 615. 
 
 Skepticism, Duismal or Inverse Element of 
 Progress, a. 11, t. 998, 999, p. 587 ; Buckle, 
 do. ; and Faith harmonized, a. 13, do. 
 
 Skewism, t. 1052, p. 612. 
 
 Skull, and Pelvis, Analogues of, t. 455, p. 
 
 326 ; Soul, the Vital Inhabitant of, do., p. 
 
 327 ; t. 460, p. 332 ; and Train of Verte- 
 brae, Diagram No. 45, t. 670, p. 459 ; Dia- 
 gram No. 71, t. 954, p. 564 ; t. 956, p. 565. 
 
 Slavery, Social Paraplegia, t. 983, p. 574. 
 
 Sleep, Deep; see Deep Sleep. 
 
 Slime, = Soft Solids, t. 675, p. 460. 
 
 Slush; see Slime. 
 
 Small Bones, Secondary Principles — Comte, 
 
 t. 456, p. 327. 
 Smallpox, and Cholera, teach Sociology, t. 
 
 981, p. 574. 
 Smith and MoDougal, mechanical services 
 
 of, Introduction, p. vii. 
 Smith, Seba, Concrete Geometry, a. 29, t. 
 
 267, p. 217. 
 Sociability; see Convergent Individuality, 
 
 t. 51, p. 32. 
 Social Constitution of Society, alluded to, 
 
 c. 2, t. 40, p. 24. 
 " Social Destiny of Man," — Fourier, t. 
 
 438, p. 311. 
 Social Development, entire, of the Past, 
 
 Analogue of, Sucking of Infant, c. 20, 1. 136, 
 
 p. 80 ; Societismus, Proto-, Deutero-, etc. 
 
 c. 42, do., p. 8S. 
 Social Harmony, t. 432, p. 305. 
 Social Integralism, analogous with whole 
 
 human figure, Typical Tableau, t. 41, p. 24 ; 
 
 t. 80, p. 44. 
 Social Pivots, and Basic Principles, t. 304, 
 
 p. 220. 
 Social Question, the, t. 322-328, pp. 228-235. 
 Social Science, Competent investigator in, 
 

 DIGESTED INDEX TO THE 
 
 . pp. 232- ow 
 
 initiate I tVom Form, t. 
 
 l I'mtv. BaOB, to b ■•'3 , \ 
 
 p. 
 
 ranization or reconstruction of, 
 
 itution <>f. — 
 
 I . j.. 80- parte of, eonflioting, to 
 
 be ; . t. 78, p. -i-\ necet 
 
 in i . -Ferrier, ». 4'".. t. 804, p. 168; 
 
 ec I Haman Body, t. 
 
 Hoe, Temple, do. ; an meA, 
 the Ohjectiviamua of the Human Domain, 
 t. ; Members of, objectively con- 
 
 sul ; t. 811, 312, p. 224; 
 
 defined, t. 012, p. 286; the two Sexes in, 
 re] f Individual Body, and 
 
 Hemispheres of Planet and of the Heavens, 
 t. 528, p. 829 : Monad of, Bride and Bride- 
 groom, or Family, t. 824, p. 829 ; The- Spir- 
 itual Unity of Individuals, as of Units in 
 Sum, Objects in Group, etc., t. 759, p. 4 V 1 ; 
 Organized Haman, Unism, Duism, and 
 Trinism in, what? t. 701, p. 486 ; appears 
 only in the Persons of its Members, t. 7 
 do.; Made up of Individual Units, a-< Ap- 
 probations of Units in Sums, of Points, 
 Dots, Objects, etc., t. 842, p. 519 ; Organ- 
 ized, Type of, the Army, do. ; higher In- 
 dustrial Type, future, do. ; and the Individ- 
 ual, Health-relations of, t. 9S1, p. 573; t. 
 882, p. 574, Exact Analogy between, in re- 
 • to Disease and Cure, t. 9S4, p. 575. 
 
 Socixiani-m. t. 129, p. 73. 
 
 Socio- Artismus. Age of " Grace and Truth," 
 Nuptial, Beconciliative, Harmonic, between 
 Faith and Knowledge, c. 23, t. 136, p. 82. 
 
 Socio- Natcrismcs Age of Faith, Feminoid, 
 ships Male Principle, c. 20, t, 136, p. 81. 
 
 Sociology, term accepted despite of hybrid- 
 it y, c. 1, t. 3, p. 2; in scale with Biology 
 and Monanthropology, c. 2-3, t. 5, p. 5 ; 
 inclusion of, a. 2, c. 5, t. 6, p. 6 ; a new Sci- 
 ence,— Comte, t. 85, p. 20 ; Culmination of 
 Comte's Hierarchy of the Sciences, t. 30, 
 p. 21 : Table 7, (Typical Table), t. 4<\ p. 23 ; 
 distributed by Comte, after the Metaphy- 
 sicians, t. 44, p. 27 ; and Physiology, An- 
 alogy of, do., pp. 27-29 ; Notation of, t. 
 p. 218 ; Analogues of, in Human Body, 
 t. 453, p. 322 ; the Objective Science of 
 Mm, t. 972. p. 571 ; Ordinary or Common- 
 place, and Transcendental, t. 970, 977, p. 
 studied through Embryology and 
 Physiology, t. 881, p. 573; t. 889, p. 574; 
 t. 1061, p. 023. 
 
 i, reproves the Soph) Inea 
 
 Yir 804, the point 
 
 i reasoning on virtue : his Axioi 
 do., p. 169. 
 Soft Solids, of Human Body, ; >us 
 
 n-Siime, t. 876, p. 
 Solak SYSTOir, Kepler's Laws, t. 310, p. 224; 
 
 Solid, an . 8 . Hie Elaborismna of Form, 
 
 t. 5s7, p. 417; Geometrical, from Surfaces, 
 t. 689, p. 448; Fluid, etc., state.-, of Matter, 
 t. 075, p. 400. 
 
 Solid Angles, at Centre of Globe, in seg- 
 mentation into 8 Cubes, t. 780, p. 4 
 
 Solid Kakth, must hare a foundation ; has 
 no foundation, t. 1121, p. 037. 
 
 Solid Object = Substance and Form, t 
 p. 481. 
 
 Solidarity, of the Universe, Static Aspect or 
 Condition of Be! .7; 
 
 = Existence, t. 20, p. 17 ; t. 10; 
 
 relation of, to Space, t. 604, p. 
 do.; t. 670, 'o. ; t. 671, 672, p. 159; t. 
 p. 460; of Human Affairs; Smallpox and 
 ira, t. 881, p. ! 
 
 Solidism, one of the Abstract Elements of 
 Form, c. 5, t. 503, p. 858; distributed, t. 
 922, p. 550 ; Diagram No. 09, t. 923, p. 
 651. 
 
 Solidismts. Diagram No. OS, t. 917, p. 549. 
 
 Soliditt. or Volume, simplest form of, (Reo- 
 tilinear), t. 538, p. 686; Elaboriemal, do.; 
 Type of Schemative Reality, t. 689, do. ; 
 Table CO, do. ; t. 544, p. 3s9; of Numb 
 t. 077, p. 480*; Table 42. t. 688, p. 401 ; Sur- 
 fs ;e, Line, Point, t. 1027, p. 
 
 Solids, Analogues of Substantia . p. 
 
 891 ; Ponderables, t. 930, p. 559; t. 942, p. 
 560. 
 
 Somatology, Troperdes of Matter, — Henry, 
 t. 892, p. 877. 
 
 Something, = Reality, or any degree or in- 
 ty of Quality, t. Ill, p. 00 ; see Real- 
 ity ; and Nothing, distinction between, at 
 is of German Transcendental Philos- 
 ophy, 1. 11", p. OS ; One and Zero, do. ; and 
 Not bin'.' Theory of Gcrmai toid, t. 
 
 p. 74, Hegel's Dialectic of, t. 191, p. 
 as propounded by Heraclitus, a. 
 804, p. 191 ; t. 257, p. 
 
 Something, Type of Worl . p. 499 ; 
 
 Plural Form. t. B01, p. 
 
 Something, and Nothing, correlated, in 
 R.-'.ativity, t. 860, p. 198; involve an Ideal 
 Unity buck of, do. ; t. 202, do. ; Polar An- 
 
EASIC OUTLINE OF UNIVEESOLOGY. 
 
 739 
 
 tagonisrn of, a. 12, t. 267, p. 203 ; yield Posi- 
 tive and Negative, t. 329, p. 235 ; Hegelian 
 Equation, Dialectic, t. 3S3, p. 273 ; = 
 Nothing, and other similar Equations, t. 
 486, 437, pp. 347, 348 ; and Nothing, or 
 Unisrn and Duisin — Dual, then Trigrade 
 Distribution, etc., = Orderly Evolution of 
 Cardinal Numeration, the Canon of Criti- 
 cism on all Distribution, t. 642, p. 450 ; t. 
 643, p. 451 ; t. 644, do. ; Hemispheres, t. 
 647, p. 452 ; Thing and Space, t. 647, 648, pp. 
 452, 453 ; Diagram No. 44, t. 653, p. 455 ; t. 
 654, do.; t. 658, p. 457; relations of, in Num- 
 ber, Table 42, t. 633, p. 461 ; Positive Num- 
 bers and Zero, Parts of a larger -whole, t. 
 712, p. 468 ; Unism, Duism, and Trinism of, 
 t. 713, p. 469 ; Kant, t. 714, do. ; Limit be- 
 tween, do. ; t. 715, do. ; Illustration, t. 716, 
 do. ; Diagram No. 46, do., p. 470 ; Original 
 Sanation of Number, t. 718, p. 471; Divi- 
 sion and Unition of, t. 719-721, do. ; Table 
 45, t. 741, p. 478 ; Philosophy has hereto- 
 fore functionated between, t. 742, do. ; see 
 Positive and Negative, Type of World, t. 
 795, p. 499 ; Plenal Form, t. 801, p. 500 ; 
 and Nothing, Echoes of, as Positive and 
 Negative, t. 805, p. 504 ; Plenal and Pure 
 Form, t. 814, p. 509, Table 45, do. ; = 
 Ua;t3 and Zero, t. 8 ! 37, p. 523 ; union of, 
 in Being, 1. 1063, p. 618. 
 
 Sophists, the, " Man the Measure of the 
 Universe," — in the lower sense, immoral, 
 a. 37, t. 204, p. 164 ; held Thought as Sec- 
 ondary and derived, a. 38, do., p. 166 ; a. 
 54, do., p. 173. 
 
 Soul, and Spirit, — Psyche, Pneuma, t. 396, p. 
 280; t, 413, p. 289 ; the Vital Inhabitant 
 of Skull, t. 455, p. 327; Pivot of Govern- 
 ment in Society, as of the character in the 
 Individual, t. 767, p. 488 ; Conscious Ego, 
 Supersensible Point, t. 829, p. 515 ; t. S33, 
 p. 517 ; t. 837, p. 518 ; of Unit, t. 838, 839, 
 do. 
 
 Souls, entering Spirit-World = Ideas enter- 
 ing Mind, t. 404, p. 283. 
 
 Sound, and Sense, echo of Identity between, 
 a. 19, t. 152, p. 124 ; and Silence, = Object 
 and Vacant Space, t. 481, p. 343; basis of 
 Time, t. 8^6, p. 505 ; Phrenological Organ 
 of,— Buchanan, t. 943, p. 560. 
 
 Sounds, Analyzed in the Ordinary Degree ; 
 then Phonetically, t. 483, p. 344;~of M, N, 
 NG, L, R, t. 567, p. 401 ; Diagram do., 20, 
 t. 570, 571, p. 404 ; Diagram No. 22, do., 
 p. 405 ; Light and Heavy, Analogues of, c. 
 
 2, 3, t. 575, p. 408 ; Vowels and Consonants, 
 t. 641. p. 450. 
 
 Sovereigns, Meeting of at Paris (1857), t. 432, 
 p. CoS. 
 
 Sovereignty or the Individual, claimed by 
 Warren as bases of Order ; how it is so, t. 
 52, p. 32 ; Ultimatum of Democracy, do. ; 
 distinguished from Ordinary Sovereignty, 
 in respect to uuitive character, Note, a. 23, 
 t. 204, p. 156. 
 
 Space, contains Object, Thing, t. 86. p. 49 ; 
 arena of Hindoo Philosophy, t. 87, p. 51 ; 
 Station, Best, Co-existences, contrasted 
 with Time, Table 10, t. 144, p. 104; ex- 
 tended Time-wise, t. 284, p. 208 ; t. 288, p. 
 212 ; and Matter, Logical Order, t. 378, p. 
 269 ; the Cut-up of the realm of science, 
 do. ; Positive and Negative Ground ; Pel- 
 vis and Skull, t. 455, p. 326 ; Vacant, re- 
 presented by Zero, t. 431, p. 343 ; immense 
 Globe of; circular Surface of, t. 551, p. 392 ■ 
 Negative Ground of Best, t. 556, p. 395 ; 
 Duismal in Natural Order, t. 561, p. 393 ; 
 Table 40, t. 562, do. ; Logical Order, t. 563, 
 p. 399 ; see Blank Space ; Statoid, relates 
 to Cardinal Numeration, t. 660, p. 457 ; t. 
 662, 663, do. ; to the Solidarity of tho 
 Universe, t. 664, p. 458 ; Analogue of Best 
 or Station, t. 655, do. ; corresponds with 
 Station or Best, t. 788, p. 496 ; Type of 
 Nothing, t. 795, p. 499 ; Analogies of, with 
 Speech and Music, Skull and Vertebral 
 Column, t. 807, p. 506 ; Outlying the Uni- 
 verse, Type of The Infinitely Great, t. 823, 
 p. 513 ; = Zero, t. 861, p. 524. 
 
 Space and Time, joint Negative Ground of 
 Universe, t. 9, p. 6 ; Contents of Space and 
 Time, c. 1, 2, do. ; Spirit-Life Spacial, Pre- 
 sent- Life-Seene Temporal, c. 2, do., p. 7; 
 Solidarity of Universe in Space, c. 3, do. ; 
 see Spacio'ogy ; do not contain Spirit, ac- 
 cording to the true Spiritualist theory, t. 
 61, p. 33; Belation between, t. 455, p. 327; = 
 Good and True or True and Good, — Swed- 
 enborg, Tulk, Universology, c. 10-39, t. 
 503, pp. 362-376 ; Effects from Finite Wills, 
 —Tulk, c. 19, do., p. 364 ; Sciento- Philo- 
 sophic Final Proposition on, c. 28, do., p. 
 369 ; Convertible Identity of, c. 29, do., p. 
 370 ; Total Constituency of the Universe in, 
 Analogue of Human Figure, t. 671, p. 459; 
 inexpugnably united, t. 752, p. 481 ; Mon- 
 ocrematoid, t. 942, 943, p. 560. 
 
 S pact.- Evolution, Masculoid, a. 22, c. 32, t. 
 136, p. 92. 
 
740 
 
 i INDEX OF THE 
 
 ", p. 415. 
 BVAI i. ^> lUfOB, L 292, i 
 
 .. and Tmn.-Trai.-k, compared, t. 
 . p. 467. 
 
 :* Lone ; Positive and 
 
 ;iw, t. 716, p. 4' - .'. 1 ; Diagram No. 46, 
 
 p. 470; function of, t. 720, 7-Jl, p. 471 ; 
 
 Ana. two Sided of Human Body, 
 
 do. 
 
 BY, Science of the Spiritual; or 
 . p. 8. 
 .king, and Hearing, Analogy of with 
 
 317. 
 \r, John M., Medium of "Practical Spir- 
 . p. 823. 
 Specialist, in Boience, his difficulty in Uni- 
 
 venology stated, t. s36, p. 818. 
 Speciality, difference of Order in, from 
 Generality, t. 34, p. 20 ; DuismaL, t. 489, 
 p. 312 ; carried to minutest Particularity 
 reveals a new kind of Universality = 
 Anaxytt al Generalization, t. 4G1, p. 
 333. 
 Specialogt, defined and distributed, t. 338, 
 p. 240; repeats Speculology, Table 18, t. 
 317, p. 24S ; distributed Table 20, t. 355, p. 
 250 ; predominates over Science, in Gen- 
 eralogy, t. 439, p. 312; t. 466, p. 335 5 
 echoes to Species in Classification, t. 492, p. 
 851. 
 
 SPECIALOID SciENTO-PniLOSOPniC UNIVERSAL 
 
 1'rinciples; Analogues of, in Body ; Teeth 
 
 and Nails, = Analytical Generaliza- 
 tions, t. 4*31, p. 332. 
 
 Species, in Classification, — Gray, t. 490, p. 
 Answer to Speeialogy, t. 492, p. 
 651. 
 
 Speculation, = Circle, Surface, (Latin, spec- 
 ■ulurn, a Mirror, a Prelector), t. 1004, p. 
 585; High, Theological, the Teleology, not 
 tlie Incipiency of Universology, t. 1104, p. 
 029. 
 
 Spi < tlatiye. The, t. 1027, p. 
 
 Specii.oi.ogy, the middle region of Philos- 
 ophy, defined, t. 34/\ p. 24-'3 ; repeats Spe- 
 eialogy, Table 16, t. 347, p. 245 ; distributed, 
 
 TnE ''OSMOLOGICAL CONCEPTION , TnE P8Y- 
 
 cnoLOGiCAL Difference ; The Ontoloqic- 
 al Faith, t. 654, p. 249 ; Table 20, t. 655, 
 
 p. • 
 
 Spi.: Nations, Unification of, t. 484, 
 
 rkable function of, in con- 
 
 neetion with Univemology, c. 1, t. 494, p. 
 
 Utterance, incladea Muaie, t. 8n7, p. 
 
 505 ; Skull nud Vertebral Column, do., p. 
 
 f, in Skull and Vertebral 
 < Solumn, do. 
 
 Sp: I rbeit), declines the diseipleship 
 
 Of ('unite, needs the term EchoSOpbj . 
 
 t. 12, p. 9; the latest claasifier of tl. 
 enoee, aaaigne ktathematioi and Logic to 
 Abttraetokgy, o. ll, 1. 16, p. 13 ; reple- 
 te Divergent Individuality, differs from 
 Comte, t. 48, p. 31 ; his doctrine of 1 
 as Prime Postulate, t. 134, p. 74 ; artoid, t. 
 13.">, p. 75 ; has in part, but not radically, 
 
 apprehended the issue between the Ezper- 
 
 ientiahsts and Transeendentalists, a. 27, c. 
 32, t. 166, p. 98; otherwise would not have 
 depreciated Hegel, do. ; the logic of his 
 own premises would furnish the two Or- 
 ders of Evolution, do., p. 94; stated by 
 Youmans, a. 29, do. ; Controversy between, 
 ami Mill, do.; eeemingly not consistent 
 with himself, do. ; his Qualitative and 
 Quantitative Distribution, a. 30-35, do., 
 pp. 94, 95 ; t. 177, p. 127 ; Differentiation 
 and Integration, 1. 197, p. 136 ; hisCriticism 
 cf Comte's Classification of the Sciences, 
 replied to by Mill, c. 5, t. 200, p. 143; t. 
 210, p. 150; his Distribution of the 
 ences, c. 2, t. 231, p. 180 ; c. 7, 9, do., p. 
 183; see Spencerian Distribution; and the 
 Muscular School of Thinkers, a. 22, t. 26T, 
 p. 211 ; omits Generalogy, t. 339, p. 241 ; 
 his Abstract-Concrete and Concrete, I 
 p. 348. 
 Spencerian Distribution, of the Sciences, 
 (Eouoaopby), c. 2, t. 2ol, p. 180; sc 
 
 8TRACT CONCRETE, Abstract, CoTir 
 
 p. 188; 1. 2. 3. <U t's of, t. 247, do. ; Table 
 14, do. ; my own different namii 
 p. 196; is of Lower Story of Main Edifice 
 merely, do. ; t. 271, p. 198; how illustrated, 
 t. 27."), ]». 201 ; Clefs of, t. 282, p. 207 ; t. 
 285, p. 200; confined to Ground-Floor of 
 the Temple of the 3oi« . t. 286, p. 210; 
 t. 291, p. 214 ; Notation of, t. 295, p. 215; 
 radical importance of, a. 32, t. 267, p. 220 ; 
 all Objective, t. 317, p. 226 ; t. 466, p. 335 ; 
 Form-Analogues of, t. 0; t. 572, 
 
 p. 405; Abstract, dominant in Science, t. 
 678, do. 
 
 Spheral Elevations, t. 580, p. 411. 
 
 Sphere, of the Lord, Divine, makes Heaven, 
 — Swcdenborg, t. 82, p. 45; of the Individ- 
 ual, t. 614, p. 434; — Swedenborg, Reicheu- 
 bach ; Atmospheres of Men, Ti.inps, 
 Worlds ; Man re-ides in part out of him- 
 self; — Auras; Matteioid and Spiritoid, 
 
 »<t 
 
BASIC OUTLINE OF UNIVEKSOLOGY. 
 
 741 
 
 Constitution of all Things ; Man Normal 
 Type, c. 1, do. 
 
 Spheres, Onion-like, t. 579, p. 410; in the 
 Spiritual Sense, t. 637, p. 447 ; of Being, 
 Type of Organization, same in all, t. 834, 
 p. 517. 
 
 Sphericity, of Idea, t. 712, p. 469 ; t. 713, 
 do. 
 
 Sphynx, fable of, illustration from, Intro- 
 duction, p. xxix. 
 
 Spider's Web, Analogue of Mathematical 
 Form, t. 585, p. 415 ; Diagram No. 25, 
 do. 
 
 Spinal Column, = Ordinismus, t. 895, p. 537 ; 
 Diagram No. 62, do., p. 533 ; see Vertebral 
 Column. 
 
 Spinoza, an Absolute Identitist, — Masson, a. 
 7, t. 366, p. 265. 
 
 Spiral, the cognate of Spirit, t. 637, p. 447 ; 
 t. 638, do. 
 
 Spiralism, its rank in Movement, defined, t. 
 637, p. 447. 
 
 Spirit, from Spiro, to breathe, related to 
 chest, breath and brow, whence echoes to 
 Ideal, c. 8, t. 9, p. 8 ; of Nature, of Science, 
 of Art, Table 1, t. 15, p. 11 ; distinct from 
 Matter, t. 61, p. 38 ; of the Number One 
 = Unism ; of the Number Two = Duism ; 
 of the Number Three = Trinism, (Treism, 
 Tri-Unism), t. 126, p. 71 ; Mathematics, 
 Matter, Fourier's Trio, t. 138, p. 99 ; = 
 Action, = Conation, by Analogy, t. 142, p. 
 102 ; the Indwelling Eeality of Existence, t. 
 143, do. ; identified with Movement, c. 1-7, 
 do ; 1. 170, p. 123 ; 1. 171-175, pp. 123-127 ; 
 of the Mathematics = Metaphysics of, do. ; 
 = Sciento-Philosophy, 1. 176, p. 127 ; t. 206, 
 p. 143 ; t. 224, p. 159; Polar Antagonism of 
 Prime Elements, t. 225, p. 160 ; see Unism ; 
 Analogues of Spirit-, or Ghost-Lines; a.47,t. 
 204, p. 170; of Truth, Analogues of, Spirit-, 
 or Ghost-Lines, emanating from Level and 
 Straight Lines, a. 47, t. 204, do. ; Basic 
 Thoughts; Principles, etc., do.; a. 48, do.; 
 see Spirit of Truth ; Emanation from 
 Thought, a. 43, do. ; = Universology, do., 
 p. 171 ; of Prophecy, sought for by " Hea- 
 thens," c. 8, t. 430, p. 302 ; of Two, is 
 Unismal, a Single Straight Line, t. 532, p. 
 383; see Duism; of Three, Form- Analogue 
 of, Angle, t. 533, p. 384 ; Diagram No. 
 13, do. ; see Trinism ; related to Spiral, 
 Spiration, t. 637, p. 447 ; = Ghost-lines of 
 Standards, (Corner Posts), and Levels ; 
 Essence of Analogic ; Governing Principle 
 
 of all Being, t. 638, p. 448 ; of Numbers = 
 Etherial Consistency, t. 682, p. 461 ; Table 
 42, t. 683, do. ; and Matter, relation of, t. 
 763, p. 486 ; t. 877, p. 530. 
 
 Spirit-Matter, differs from Etheria, t. 64, 
 p. 39. 
 
 Spirit- World, described, legitimate subject 
 of Science, t. 38, p. 22 ; Science of Pneu- 
 matology intermediate between Cosmology 
 and Anthropology, t. 39, do. ; Table 7, 
 (Typical Table), t. 40, p. 23 ; Analogue of 
 Atmosphere, 2d degree of Altitude, t. 285, 
 p. 209; Thorax, do.; t. 286, p. 210;— 
 Swedenborg's, includes Heaven, Hell, and 
 " World of Spirits," t. 405, p. 284 ; relation 
 of to World of Matter, t. 763, p. 486 ; see 
 Pneumatismus. 
 
 Spirits, entering Spirit-World, = Ideas enter- 
 ing Mind, t. 404, p. 2S3 ; birth of, into 
 Spirit- World, = tho.t of Ideas into Mind ; 
 but by Eeal Preset itationism, — Hamilton, 
 Spirit and Body of Idea not separated ; 
 implies Immortality (for Man) in the Body, 
 t. 413-416, pp. 289-292 ; conjoined with 
 Men,— Swedenborg, t. 419, p. 293 ; t. 433, 
 p. 306 ; Individual, possible return of into 
 this life and Revivification of on Earth, c. 
 2, 4, t. 434, pp. 307, 308. 
 
 Spiritism, (Spiritualism) ; see Advent of; a 
 fiucr Materiation, the Antithet of Spiritual- 
 ism, t. 61, p. 38; modern, will be modified 
 by Universology, a. 53, t. 204, p. 173 ; ad- 
 vent of, not an ordinary event, t. 416, p. 
 292. 
 
 Spiritualism, true, a real Supernaturalism ; 
 the Antithet of Spiritism, t. 61, p. 38; 
 Spiritual Being distinct from Matter, do. ; 
 resolves all into Spirit, as Man, Spirits, or 
 God, t. 67, p. 40 ; Contest of, with Material- 
 ism repeats that of Eealists and Nominal- 
 ists, do. ; and Materialism, tendency of, to 
 overlap, t. 68, p. 40 ; correlated halves, do. ; 
 c. 32, t, 136, p. 83. 
 
 Spiritualists, and Spiritists, discriminated, 
 t. 60, p. 37 ; c. 1-4, do. ; tend to change 
 positions with the Materialists, t. 64, p. 39 ; 
 Hickok, do. 
 
 Spiritualities, and Temporalities, final In- 
 tegration of, Pantarchal, t. 769, p. 488. 
 
 Spiritual Communications, of to-day, char- 
 acterized, t. 424, p. 296 ; warning not to 
 condemn, do. ; t. 432, p. 305. 
 
 Spiritual Constitution of Matter, tend- 
 ency towards conviction of, among Scien- 
 tists, t. 62, p. 38. 
 

 X OF THE 
 
 Bramri , ?y, " M 
 
 .iri-.vL ii f Human Aflaira, 
 
 Led in bg I rut, a. 48, t. 204, p. 17". 
 otval Dokadi yarded byComte, 
 
 . .. . . ; • -1- 
 
 tial Lm.v.nation, from Sdendfio Truth, 
 o. 15, i. 50 '■. p. 
 Spiritual K.\! related to Eternity and 
 
 tu Bpaoe, c 8, t. 9, p. 7. 
 BraiTUAl Heavens. The, t. 301, p. 213. 
 
 Spiritual Literati-re, 1. 1099, p. 627 ; ehar- 
 
 arised, L 1109, p. 63© t 
 Spiritual Order: see Logical Order. 
 SrmnTAL Phenomena, avenue tu. t. 1078, p. 
 
 (,•11. 
 Spiritual Sense, of " Tlie World,"— Sweden- 
 
 borg.cl, L420, pi. 294 ; c. 
 Spiritual Truth, to be ultimately taught by 
 a reflexion from Material Truth, a. 49, t. 
 B04, p. 171. 
 Spiritual Unity, = Material Diffusion or 
 Variety, t. 759, p. 4<l; Convergent Indi- 
 viduality, t 760, do.; t. 701, p. 4S5; re- 
 presented by Pivots, do.; The Higher, of 
 Science, t. 765, p. 4-7 ; t. 700, do. 
 Spiritual World, the more Real World, 
 according to Idealism, a. 9, c. 82, t. I 
 87 ; the, Heaven and the Lord,— Sweden- 
 borg, t. 301, p. 258; Situation of, within 
 each Material Atom, (aud in their super- 
 surfaces), t. 1071, p. 620. 
 Splittino ; see Bi-fureation. 
 Square, Analogue of Number 4, c. 12, t. 503, 
 p. 863 ; embodies Truth, do. ; measures 
 error, do. ; t. 521, p. 373 ; by Tendency to 
 ition, t. 586, p. 3S5; Diagram No. 15, 
 do. : - ' Degrees, t. 551, 552, pp. 
 
 ; Bight Angle or Square, t. 551, p. 
 892 ; Carpenter's, do. ; Diagram No. 17, p. 
 ; Scale of, Towers, 
 f Complexity, t. 686, p. 410; t. 
 p. 417 ; t. 598, p. 420; t, 001, p. 42V, 
 gram No. 88, do. ; see Powers ; rela- 
 tions of, to Number Four, t. 901-906, pp. 
 
 "44 ; mt.face, Second Power i 
 entism, t. 915, p. 648 ; Diagrams N 
 69, pp. 548, 551 ; t. 516, p. 549 ; the Type 
 of Exaotafied Theories, 1. 1014, p. 591 ; = 
 
 .Tiber and Form, t. 911, p. 
 :i No. 00, do.; Compound, 
 . : t. 912, p. 517 : t. 918, 
 St. Pierre, on Sacred Number--, c. 7, t. 90S, 
 p. 547. 
 
 Stabilioloot, place of in scale, Table 15, 
 (Fundamental Exposition), t. 278, p. 8 
 
 tblfl 89, t. 894, p. 279; el 
 eehoes to Orders or Families, t, .851; 
 
 a branch of Conoretology, t. 627, p. 44 
 Ideal Foundations of Cosmical 
 structure, Perpendicnlarity, Horizontalifer, 
 Inclination, do., p. 441; t. <<M. p. 443; 
 Diagram No. 42, do., p. 444; Diagram No. 
 43, t. 034, p. 
 Staircap:. da. 
 
 Standards, and Bases, Limbs, Diamitrids, t. 
 . t. B90, p. 586 ; t. 1089, p. 0^4; 
 (and Level- ) of Cosmos; Bee Stabilioloj 
 Stani ing-Place. in Pathway, - Head or 
 Trunk, t.895, p. 687 ; Diagram No. 
 do., p. 588; Ttank, Dig: kiment, 
 
 do. 
 Standing-Point, Materialistic, from, what 
 first in Order, e. 82-1, t. 186, | pir- 
 
 itualistic, do.-II, do. ; Absolute, do., do.- 
 III, do. ; Integral, all views alike true or 
 false, c. 32-IY. t. 130, p. 83 ; the Natural, 
 a. 3, do., p. 84; the Ideal, a. 4, do. ; Fem- 
 inoid, Instinctual, Pictistic, how the In- 
 tellect regarded from the, c. 37, do., p. 
 85. 
 Stabches, and Sugars, t. 091, p. 403. 
 Bt. lbs; see World. 
 
 Starting point, of Analytical Generali- 
 zations, the Minim of Form; Unism, Du- 
 ism, Trinism ; of Observational Generali- 
 zations, the Infinite Circle, t. 1008, p. 588. 
 State, t. 811, p. 224; t. 312, p. 225; the, and 
 the Individual, Schiller, Warren, t. 700, p. 
 435; (8), defined by Swedeuborg, c. 30, t. 
 503, p. 370 ; c. 31, do., p. 372 ; "Changes 
 of," c. 33, do. ; c. 34, do., p. 878. 
 Statement, as of Sums, Accounts, what, t. 
 844, p. 620; Numerical, repeats Cardinal 
 Numeration, aud ohang rm, t. 84', 
 
 p. 521; Analogue of Cardinal Number, 
 do, 
 Static, Aspect or condition of the Universe, 
 = Solidarity, c. 3, t. 9, p. 7 ; Aspect of 
 Body ; B< e Aspect. 
 Station, in Space, = Co-existences, Table 10, 
 t. 144, p. 104 ; = 6 
 and Motion, Incxpugnabh united, I 
 p. 897; l"i.i-mal, do. ; mutual interchange 
 of, do. ; t. 861, p. 898; or Rest, relative to 
 Bpace, t. 8 '■". p. 458 ; a fuotor of Consiet- 
 
 p. 400; In 
 typi- i, t. 840, p. 51 l v'; Statement, 
 
 t". 844, i . 
 
BASIC OUTLINE OF UNIYEKSOLOGY. 
 
 743 
 
 Statism, relation of, to Cardinal Numbers or 
 Cardinism, t. 236, p. 184 ; Station, State- 
 ment, t. 292, p. 214 ; of Generalogy, M, N, 
 Ng, t. 570, 571, p. 404. 
 
 Statismus, t. 283, 284, p. 208 ; of Being, t. 
 292, p. 214 ; of Mind and Matter, c. 20, t. 
 503, pp. 364, 366 ; c. 28, do., p. 369 ; c. 37, 
 do., p. 375. 
 
 Statistics, Punctismal, — Dr. Edwin Leigh's 
 System of, t. 605, p. 427 ; Diagram No. 35, 
 do., p. 428 ; characterized and commended, 
 t. 606, pp. 428, 429 ; t. 976, 572. 
 
 Stato-Consistency, of Being, t. 675, p. 460. 
 
 Statology of Concretology, Geometry, c. 8, 
 t. 231, p. 183. 
 
 Statue ; see Dome. 
 
 Steps ; see Tracks. 
 
 Stimuli, of Sensation, t. 400, p. 281 ; re- 
 peated = Experience, t. 401, p. 282. 
 
 Stones, of the Temple, adverse doctrines, 
 rude in seeming, to he joined and harmon- 
 ized, t. 71, 72, p. 42. 
 
 Stories, of the Edifice or Temple of the Sci- 
 ences, t. 284-288, pp. 208-212; of the 
 Human Body, t. 285, 286, pp. 209, 210 ; in- 
 dicated by Ordinal Numbers, t. 288, p. 212 ; 
 t. 294, p. 215 ; (French, Mages), three of 
 Typical Table, compared with Tcllurology, 
 Meteorology, and Uranology, t. 339, p. 241 ; 
 of the Pneumatismus (Spirit-World), t. 404, 
 p. 283 ; t. 412, p. 289. 
 
 Story, Third, what should be, c. 1, t. 420, p. 
 294. 
 
 Straight Line, related to Number Two (2), 
 c. 10, t. 503, p. 362; lowest Element of 
 Eectism, t. 516, p. 376 ; t. 521. p. 378 ; a 
 Single, Spirit of Two, t. 532, p. 383 ; type 
 of Tendency to Equation, do. ; and Point 
 belong to the Elementismus of Form, t. 
 538, p. 386 ; see Line ; equal Two Straight- 
 Lines, t. 540, do. ; = Measure, do. ; Minim 
 of, t. 1007, p. 587 ; Type of Laws in Sci- 
 ence, from Principles, t. 1013, p. 591 ; = 
 Two, t. 1034, p. 603. 
 
 Straight Lines, and Eight Angles, Govern- 
 ing character of, c. 1, t. 923, p. 552. 
 
 Straight Type Form, = Sciento-Philosophy 
 and the Sciences, t. 996, p. 580 ; t. 1001, p. 
 583. 
 
 Straightness, and Curvature, combine in 
 Art-Forms, t. 514, p. 374; t. 515, 516, p. 
 376, t, 519, p. 377; t. 520, p. 378; see 
 Eectism, Regularity; allied with Upright- 
 ness, Moral, t. 521, p. 379 ; Lowest Element 
 of, t. 546, p. 390 ; greatest Simplicity of 
 
 Line, t. 555, p. 395 ; Inherent Necessity 
 of, t. 568, p. 402 : Type of Absolute Neces- 
 sity, t. 877, p. 530 ; Morphic Analogue of 
 Duism, do. ; Diagram No. 61, t. 886, p. 534 ; 
 in Science, t. 887, do.; of Crystals in 
 Nature, do., p. 535 ; Vegetable, t. 888, do. ; 
 t. 890, p. 536. 
 
 Strain ; see Music. 
 
 Stress, in Music, t. 1035, p. 604. 
 
 "Structural Outline of Universology," 
 defined, Introduction, p. xxxvi ; notice to 
 the Reader, p. xl ; referred to, c. 14, t. 43, p. 
 28 ; c. 6, t. 144, 145, p. 106 ; on Language 
 (Alwato), a. 19, t. 152, p. 124 ; t. 403, p. 
 282 ; t. 895, p. 537 ; t. 952, p. 563. 
 
 Structure, of body revealed by Anatomy, a. 
 1, t. 42, p. 25 ; see Temple. 
 
 Structurology, = Fractionismology, t. 313, 
 p. 225 ; Classification, do. ; Subjective, 
 Fractionoid. t. 317-321, pp. 226, 227. 
 
 Subclasses, in Classification, — Gray, t. 490, 
 p. 350. 
 
 Subdomixance, of Masculism in Feminismus 
 and vice versa, c. 10, 1. 136, p. 77 ; of Minor 
 Principles, a. 24, t. 267, p. 213 ; of Frac- 
 tional Subjectivity in Echosophy, t. 305, p. 
 221 ; t. 510, p. 365 ; defined, t. 524, p. 380 ; 
 t. 525, do. 
 
 Subgenera, in Classification — Gray, t. 490, p. 
 350. 
 
 Subject, and Object, first distinguished by 
 Kant, t. 112, p. 66 ; see Kant. 
 
 Subjective Form, t. 550, p. 392. 
 
 Subjective Laws, and Order, of the Unismus 
 —Fractional, t. 307, 308, p. 222. 
 
 "Subjective Method," — Comte, t. 441, 443, 
 p. 313; t. 444, do. ; Man-to- World ; Head- 
 to-Trunk, t. 446, p. 315 ; t. 466, p. 335 ; 
 and Table 32, do. ; t. 566, p. 401. 
 
 Subjective Science, of Man, t. 972, p. 571. 
 
 Subjective Synthesis, — Comte, Equilateral, 
 t. 441, p. 313 ; t. 443, do. ; motto of, In- 
 duire our deduire a, fin de construire, t. 
 445, p. 315 ; Subdivision of, do. ; related 
 to Equations of the Body, t. 454, p. 323 ; 
 t. 566, p. 401 ; t. 568, p. 403. 
 
 Subjectivism, = Fractionism, t. 311, p. 224. 
 
 Subjectivismus, of Being, distributed by 
 The Fractions, t. 242, p. 187 ; is The Spir- 
 itual and Metaphysical Domain, t. 243, do. ; 
 t. 308, p. 222 ; of Humanity, what, t. 309, 
 p. 222. 
 
 Subjectivity, of the Fractions, t. 872, p. 529. 
 
 Subjectivology, Fractionoid, t. 318-321, p. 
 227. 
 
744 
 
 DIGESTED tNDEX OF 1 
 
 Subjects; see Descendants. 
 
 lermd, Functional, a. 3, t. 42, 
 
 P. J 
 
 SiB-NAT'-nE. Table 1. 1. 15, p. 11. 
 
 j i a - M -, c. 1, t. 93, 
 
 p. 
 Suborders, in Classification — Gray, t. 490, p. 
 
 Sub 'Ruinates ; see Descendants. 
 
 • rwnation, and Superiority, of Men and 
 Women ; Universal, c. 43, t. 136, p. 88. 
 
 »ii>ence of Crassitudes, c. 4, t. 575, p. 
 409. 
 
 Substance, to Form, what Quality is to 
 Quantity, t. 1 tract, of things, 
 
 iljv, contrasted with Form, t. Ill, p. 
 66 ; aggregate of all the qualities of thinir, 
 do. ; = One-ne*s, do. ; Analogue of Feel- 
 ing, c. 30, 32, t. 136, p. 82 ; and Form, co- 
 ordinate and inseparable, c. 32— II I. do., p. 
 83; ftfl generating Form ; basis of all things, 
 a. 1, 3, do., pp. S3, 84; Feeling, prior to 
 Knowing, do. ; Natural genesis of Knowl- 
 edge, do. ; Order reversed, a. 4, do. ; of 
 Knowing, a. 11, c. 32, t. 136, p. 89 ; Soft- 
 ness of, a. 21, do. ; has in it a Form-al 
 Schema, logically prior to itself, a. 24, do. 
 p. 92 ; of Being, = Matter, t. 140, p. 101 ; 
 and Form Analogues of Feeling and Know- 
 L 143, p. 102 ; is to Number One what 
 Form is to Number Two, c. 8, t. 143, p. 
 103 ; and Form in Matter = Feeling and 
 Knowing in Mind, Tabic 10, t. 144, p. 104; 
 t. 10", p. 118; back of One and Many is 
 unthinkable, except as an Aspect, t. 8 
 
 : two meanings of, in lower sense has 
 Subdominanee of Limitation, t. 252, p. 190; 
 and Number, t. 255, p. 191; distinguished 
 from Reality, c. 1, t. 256, p. 192 ; and Force 
 conjoined, t. 257, do. ; included in Naturo- 
 Metaphysic, do. ; The purely Unintelligible 
 back-ground of Being is neither One nor 
 Many— Ferrier, a. 12, t. 267, p. 195; allied 
 with The Absolute, a. 3, do., p. 196 ; of 
 Mind, Sensation, t. 397, p. 280 ; echoed by 
 Atoms, by Units, do. ; by Punctismus of 
 Form, t. 393, p. 281 ; t. 399, do. ; I 
 physical, Ontology; Physical Chemistry, 
 
 : and Form = Body, | 
 p. 347 : (Number, Laws), to Trunk what 
 Form is to Head, c. 4, t. 60S, p. 358 ; 
 (Nature), - Goodneea, "Good-. 
 
 rablett, do.; see Science, and 
 
 to Form pro: rot to Motion, t. 
 
 621, p. 407 ; and Form, Constituents of Unit 
 
 or Thing, t. 684, p.461; composed of Atoms; 
 theae repeat Points and Units, t. 698, do. ; 
 Analogue of Nature, Quality, Number, — 
 Bwedenborg, c. 1, do., p. 462; Congeries of 
 . do. ; and Form, partuilly 
 rated in different Classes of 
 
 pp. 462-464; and Form of Num- 
 ber, t. B66, p. 522 ; and Form; Point and 
 Line; Head and Trunk ; Anthropoidule, 
 t. 682, p. 682; see Form; of the 
 meaning of, t. 1063, p. 617 ; Al> 
 represented by the Mineral, t. 1065, p. 617; 
 by the mere Animal ; by Woman, do., p. 
 61S; and "Shadow," James, t. 1098, p. 
 1 ; characterized, t. HOC, p. • 
 
 Substances, difference of, from Things, t. 69o f 
 p. 462 ; non-pluralizable nouns, t. 691, p. 
 4-;:;. 
 
 Substanciology, Arena of the Science of the 
 Paat, t. 405, p, 855. 
 
 SuBSTANCIVE SUBSTANTIVES, t. 691, 692, p. 
 
 463. 
 
 Substantial, (or Heavy) Substantives, and 
 Morphous (or Light ), t. 694, p. 464. 
 
 Substantives. Analogy of, in Philosophy, a. 
 21, t. 267, p. - J8, do., p. 216; re- 
 
 lated to Chemistry, t. 392, p. 278; repre- 
 sented by Solids, t. 549, p. 891 ; Substan- 
 cive and Morphic, Pluraiizable and Non- 
 pluralizable, t. 001. 692, p. 403. 
 
 Substantivitt, distinguished from Adjectiv- 
 ity, a. 20, t. 207. p. -Joy ; a. 28, do., p. 216 ; 
 resolves on analysis into Adjectivity. I 
 p. 349 ; and Adjectivity, Table 40, t. 562, 
 p. 393 ; Order of, t. 563, p. 399 ; Llaboris- 
 ffiUB, do. 
 
 Subtleties of Method and Generalization, 
 •use but necessary, c. 12, t. 1012, p. 
 
 Subtraction, = Duism, definitely includes 
 Division, t. 849, p. 521 ; and Addition, 
 fundamental, t. 850, do. ; rep t- Number 
 Two. t. 852, | and Additi- n, Form- 
 
 Analogues of, Diagram No. 65, t. 909, p. 
 545 ; Compound, = Division, t. 910, p. 546 ; 
 see Addition. 
 
 SuBTRANSCENDENTALISX, of UnISK and Du- 
 
 isM, t. 745, p. 479. 
 Sibtribes, in Classification — Gray, t. 490, p. 
 
 Succession, = Series, Duration, Time, 
 fth, ne'iLdjt-, t. 284. p. 208; t 2 
 211 : t. 288, p. 212; of Reasoning process, 
 contrasted with Co-existenees, c. 23, I 
 p. 367 ; in Time, defined, t. 558, p. 396 ; 
 
BASIC OUTLINE OF UMVEESOLOGY. 
 
 745 
 
 Table 39, do., p. 397 ; Progress, t. 559, do. ; 
 Element of Time, c 1, t. 639, p. 448 ; see 
 Time-Evolution. 
 
 Succes3ivitt, contrasted with Co-existence, 
 t. 241, p. 186. 
 
 Sucking, of Infant, Analogue of Doctrine 
 prior to Knowledge, c. 20, 1. 136, p. 80 ; so, 
 of the Age of Simple Religious Faith ; so 
 of Entire Social Development of the Past, 
 c. 21, do. ; and Suckling, a. 17, c. 32, 1. 136, 
 p. 91 ; a. 20, do. ; and chewing, relative 
 order of, a. 24, c. 32, t. 136, p. 92. 
 
 Suddenness, of the Transition from the Old 
 Order to the New, a. 50, t. 204, p. 172. 
 
 Sugabs, and Starches, t. 691, p. 463. 
 
 Suidas, on Number Seven, c. 3, t. 903, p. 
 542. 
 
 Sum, Spiritual Unity of Particular Units ; as 
 Society of Individuals, t. 759, p. 484 ; the 
 Statement of, Spacic, t. 844, p. 520. 
 
 Sun, focus or fire-place of World, t. 95, p. 58 ; 
 in it Light and Heat, as one, t. 96, do. ; 
 light of, reflected, do. ; predominantly re- 
 presents Heat, and Fire, do. ; in Heaven, 
 Analogy of with Head and Brow, t. 453, p. 
 321 ; and Earth, t. 755, p. 482. 
 
 Sun-Centre, and Earth-Centre opposed, a. 
 14, c. 32, t. 136, p. 90. 
 
 Sunday, Idolatry of, t. 582, p. 412. 
 
 Suns ; see World. 
 
 Superiority, and Subordination, of Men and 
 Women ; Universal, c. 43, t. 136, p. 88. 
 
 Superiors ; see Ascendants. 
 
 Superlative Degree, of Adjective, Artismal, 
 t. 551, 554, pp. 392, 394. 
 
 SUPERNATATION OF LEVmES, C 4, t. 575, p. 
 
 409. 
 
 Supernaturalism, and Naturalism ; charac- 
 terized ; their relations to each other, 
 tendency of to Overlapping, t. 67, 68, p. 40. 
 
 Supernology, (The Heavens), related to 
 Transcendentalism, Table 30, t. 419, p. 293. 
 
 Supremacy, Scientific, of Cardinal over Or- 
 dinal Numbers, t. 214, p. 154; of Man, in- 
 tellectual, over Woman ; objections, reply ; 
 Counterbalance in favor of Woman, c. 8, t. 
 453, p. 329. 
 
 Supreme Central Type, of Perfection, t. 
 924, p. 533. 
 
 Surface ; see Area ; Type of Figure, t. 539, 
 p. 386 ; Table 36, do. ; 37, t. 543, p. 389 ; 
 33, t. 545, do. ; = Adjective, t. 551, p. 392 ; 
 Modulated, what, t. 553, p. 393 ; and Solid, 
 the Elaborismus of Form, t. 587, p. 417 • 
 from Lines, t. 639, p. 448 ; = Color, phren- 
 
 55 
 
 ologically, t. 935, p. 558 ; t. 942, p. 560 ; 
 Line, Point, Solid, t. 1027, p. 598. 
 
 Surfaces, Analogues of Adjectives, t. 549, 
 p. 391. 
 
 Surfacism, one of the Abstract Elements of 
 Form, c. 5, t. 503, p. 358 ; subdivided, t. 
 921, p. 550; Diagram No. 69, t. 923, p. 
 551. 
 
 Surfacismus, Diagram No. 68, t. 917, p. 549. 
 
 Surgeon's DrvioioN, of Body, t. 482, p. 
 344. 
 
 Surgery, Eadical Scientific, t. 434, p. 307. 
 
 Susceptibility ; see Feeling. 
 
 Sway, of Force and Movement, meaning of, 
 t. 622, p. 438. 
 
 Swedenborg, his meaning of Spiritualism, as 
 against Comte, a. 3, t. 36, p. 21 ; the repre- 
 sentative man of Spiritual Science, t. 59, p. 
 36; to be classed with High Eeligionists 
 and Orthodox Theologians ; views this 
 world as an outer shell of the Spirit- World ; 
 that world as not in Time and Space, except 
 by correspondence ; this a world of Ulti- 
 mates, not of Origins ; Love and Wisdom 
 real Substances, t. 61, p. 38 ; his doctrine 
 of Heaven as the Grand and Divine 
 Man, t. 82, p. 45; prefigured by Plato, 
 t. 91, p. 55 ; Love and Wisdom analogues 
 of Heat and Light, are Spiritual Heat and 
 Light, the essence of God, basis of his Phil- 
 osophy, 1. 105, p. 61 ; his principles not sci- 
 entifically established by him, t. 105, p. 62 ; 
 confounds the Sexual Analogues in respect 
 to Man and Woman, Love and Wisdom, c. 
 37, t. 136, p. 85 ; his Basic Distribution, 
 Love and Wisdom, The Will and The 
 Understanding, reconciled with Fourier's, 
 Comte's, and the Metaphysicians, t. 139, p. 
 99 ; his confusion of Love and The Will, c. 
 1, 2, do., p. 100 ; his Doctrine of Corres- 
 pondences, a. 1-16, t. 152, pp. 111-122; 
 his definition of Analysis and Synthesis, 
 (Induction and Deduction), a. 14, t. 198, p. 
 145 ; Love and Wisdom, Table 1, c. 1, t. 
 226, p. 163 ; doctrine of Homoiomeria, a. 
 36, t. 204, p. 164; End, Cause, and Effect, 
 c. 3, t. 226, p. 165 ; his interpretation of 
 the Apocalypse, a. 51, t. 204, p. 172 ; writ- 
 ings of, characterized, a. 53, do., p. 173 ; 
 halfway ground, do. ; and Plato, Intuition 
 of Pure Forms or Ideas, t. 321, p. 227 ; 
 Origin of his doctrine of Conjugality, t. 
 322, p. 229 ; Cosmological Conception of, 
 t. 361, p. 258; a Pure Idealist, o. 6, t. 366, 
 p. 265; his view of the Kesurrection, t. 
 
740 
 
 DIGESTED INDEX OF 'J 
 
 ilon <>f the Elnal J 
 
 . i. 416) p. 901 ; Conjunction of 8] 
 
 Men, t. 418, p. 888 ; uli Angel* from 
 
 Men, do. ; nil viewa limited, o. l, U 480, p. 
 
 ; Bout and Lunge, 0. 7, t. B08, 
 
 p. ooi ; and Talk, on The Good and The 
 
 True ; on Time and Space ; OB No*. 3 ami 
 
 4, o. 10-88, t. 608, pp. 668-876; Reversals 
 
 . 10, 11, 80, do., pp. 888,884; 
 
 never reliable in details; why, c. 18, do., 
 _; insutlieieney of his doctrine of Cor- 
 respondences) do., e. 13, 14, do., p. 883 . 
 Statement by Tulk of his Doctrine of Love 
 (Good) and Truth (Thought) in connection 
 with Space and Timk, c. 14-19, do., pp. 
 863, 364; do. commented on, c. 20-39, do., 
 pp. 3(3-4-376; Natural-Spiritual, Pseudo- 
 Spiritual, c. 23, 26, do., pp. 367, 368 ; in- 
 timations of deeper insight, c. 30, do., p. 
 vision of Eternity, 0, >29, do. ; a Pure 
 Idealist, but not consistently so, c. 33, do., 
 p. 373 ; Philosophical Doctrine of, with 
 claim of Divine Authority, still a naif- 
 Truth only ; high esteem for him ; a hin- 
 drance on many minds, c. 36, t. 503, p. 
 374; discrepancies and reconciliations, c 37, 
 do. ; on Male and Female character, t. 525, 
 p. 380 ; Conception of Order of Creation 
 illustrated, t. 580, p. 411 ; his Interior 
 Sense of The World,— the idea enlarged, t. 
 582, p. 412 ; t, 583, p. 413 ; t. 594, p. 420 ; 
 his doctrine of "Spheres," t. 614, p. 434; 
 c. 1, do.; on Number as Quality, c. 1, t. 
 p. 462 ; dim perception of Ordinality 
 and Cardinality, do. ; Spiritual "World not 
 in Time and Space, t. 749, p. 480 ; quoted, 
 t. 780, p. 486 ; t. 807, p. 506; between Or- 
 dinary Theology and Hegelianism, t. 810, 
 p. 508 ; even tiling good and true from 
 the Lord in the Human Form, c. 2, t. 895, 
 p. 539 ; Love and Will, t. 899, p. 540 ; on 
 Number Seven, c. 4-6, t. 903, pp. 543-546 ; 
 Principles nnd Principiates, t. 960, p. 507 ; 
 t. 1011, p. 6 
 Pwedenborgians, call the " Modern Spirit- 
 ualists;' Spiritists, t. 6o, p. 36. 
 Swrxo of Mind, from Nihilism to Pantheism, 
 — Masson, t. 870, 871, pp. 263-266; t. 372, 
 p. I 
 S-wivdn, quoted, t. 797, p. 499. 
 Stllooism, symbolized by three Concentric 
 ( ink-s. t. 878, p. 400 ; Diagram No. 23, 
 do. : what. t. 504, p. 420. 
 Stllooistio, Mathematical Analogue of, t. 
 6^0, p. •'. 
 
 Bnooi, Lvery Object in Nature is 60 of a 
 
 Mental Conception, t. 784, p. 4 l J8. 
 s-YMUoLic 1 ouii, Marriage oi Man and "World, 
 t. 887-1000, pp. 678-688; Diagram No. 74, 
 . y^>, p. 577. 
 Symbolism, of Matter, Mind, and Movement, 
 M| p. 49 ; Diagram No. 3, do., p. 60; of 
 Egg-figure, do., and Title-page ; see Egg- 
 Form ; of Pure Space and Time, t. 87, p. 
 51; of Form,— Freemasonry ; Morphology, 
 t. 806, p. 868 ; Bwedenborg's, incipient, c. 
 86, t. 608, p. 36S; of Masonry, t.805, p. 
 542 ; High, of Temple and its Measurement, 
 t. 1088, p. 599; t. 1032, 1033, p. 
 Stmbololooy, Analogue of Physics, Table 
 . t. 888, p. 878 ; Table 29, t. 3t<4, p. 279 ; 
 = Comparology, World Explained from 
 the Idea, and idea from the "World, t. 18 
 p. 582. 
 Symmethy, Bilateral, of Body, = Algebra, t. 
 
 452, ]». 320 ; see Bilateral Symmetry. 
 Sympathy, none true in mere Sensation, a. 
 
 48, t. 804, p. 169. 
 Sy.xcrasis, c. 2, t. 136, p. 76. 
 Synstasis, c. 2, t, 136, p. 76 ; = Premature 
 Synthesis, a. 15, t. 198, p. 145 ; Primitive 
 State, prior to Difi'erentiation, t. 208, p. 149 ; 
 t. 210, p. 150; (Table 12), t. 211, p. 151 ; = 
 Unism, do. ; not to be a complete Destruc- 
 tion by Condensation, do. ; state prior to 
 Analysis, t. 379, p. 270; Primitive, of Doc- 
 trines, t. 1114, p. 634. 
 Syxtiiesis, Social, primitive, before the Com- 
 pleted Analysis, error of Comte, t. 114, p. 
 68 ; see Primitive Synthesis ; Organization 
 a true, c. 2, t. 136, p. 76 ; Provisional, of 
 Society, why, during, Man the Oppressor 
 of Woman, c. 25, 26, 1. 136, p. 81 ; meaning 
 Deduction, the process of applying Prin- 
 ciples, a. 13, t. 198, p. 144 ; and Analysis, 
 meaning Induction, defined by Sweden- 
 borg, a. 14, p. 145 ; tabulated, Table 1, a. 
 15, do. ; Premature, is the Anticipatory 
 Method in Science ; Analog emenl 
 
 of Svnstasis in Lxistcncc, a. 15, do. ; 
 mate", = Trinism, t. 808, p. 149 ; Uuition 
 Of SyriStasia and Analysis, t. 211, p. 151; 
 from Radical Analysis, a. 49, t. 804, p. 171 ; 
 and Analysis, = Deduction and Induction, 
 c . 3> t . 8 I I ; in Dialectic of Dcgel, 
 
 t. 876, p. 888; see Tin 
 System of Truth. Entire, Bases of, Quality 
 
 nnd Quantity, t. 458, p. 329. 
 Systematoloqy, Class, Genus, Species, Edi- 
 ficial Institutions, t. 490, p. 350. 
 
BASIC OUTLINE OF UNIVEKSOLOGY. 
 
 747 
 
 T. 
 
 Table of Contents, p. iii. 
 
 Tableau ; see Typical Tableau, of the Uni- 
 verse. 
 
 Tables, Illustrative, 1, Sketch of Typical 
 Table of tbe Universe, t. 15, p. 11 ; 2, Con- 
 stituent Entities of Universe, and Human 
 Eelationsbip to Universal Being, t. 24, p. 
 16 ; 3, Entities, Philosophy, Science, Re- 
 ligion, t. 27, p. 17 ; 4 and 5, do., re-ar- 
 ranged, t. 28, 29, p. 18 ; 6, Intelligence, 
 Affection, Action, t. 35, p. 20 ; Table 7,— 
 Typical Table of the Universe, t. 40, p. 
 23 ; 8, Kant's Categories, t. 108, p. 64 ; 9, 
 The Metaphysicians and Fourier, 1. 138, p. 
 99 ; 10, Universal Being, t. 144, p. 104 ; 
 11, do., elaborated, t. 145, p. 105 ; 1, of 
 Annotation, a. 15, t. 193, p. 145 ; 12, Syn- 
 stasis, Analysis, Synthesis ; t. 211, p. 151 ; 
 1, of Commentary, Unism and Duism, com- 
 prehending fundamental Ideas of Different 
 Philosophies, c. 1, t. 226, p. 163. 
 
 No. 13, Number, Form, and Spacic Re- 
 lation, t. 231, p. 178 ; 14, Abstract-Concrete, 
 Abstract, and Concrete, t. 247, p. 188 ; 1, 
 of Commentary, do., (Spencerian Distri- 
 bution), c. 1, t. 270, p. 197 ; 15, Funda- 
 mental Exposition (of Scientific Domains), 
 t. 278, p. 204 ; 16, Integrism, Differentia- 
 tion, Integration, t. 315, p. 226; 17, Knowl- 
 edge and Concrete "World, t. 339, p. 241 ; 
 
 18, Science and Philosophy, t. 347, p. 245 ; 
 
 19, Theology and Careers, t. 352, p. 249 ; 
 
 20, Speculology and Specialogy, t. 355, p. 
 250 ; 21, Cosmical Conception and Sciento- 
 Cosmology, t. 353, p. 255 ; 22, Elaborate 
 Cosmical Conception and Concretology, 
 do., p. 256 ; 23, Realism and Regnology, t. 
 359, p. 253 ; 24, Nature, Logic, Mind, t. 
 373, p. 268 ; 25, Dialectic and Abstractol- 
 ogy, t. 387, p. 274 ; 26, do., t. 388, p. 275 ; 
 27, do., t. 390, p. 276 ; 28, Abstract-Con- 
 cretology, t. 393, p. 278 ; 29, Resume, t. 394, 
 p. 279 ; 30, Philosophic and Echosophic, t. 
 419, p. 293 ; 31, Ontological Faith and 
 Pneumato-Cosmology, t. 438, p. 311 ; 32, 
 Philosophical and Echosophical Distribu- 
 tion, t. 466, p. 335 ; 33, The Infinite and 
 The Absolute, do., p. 336 ; 34, Philos- 
 ophy and Echosophy, t. 469, p. 338 ; 35, 
 Resume, t. 476, p. 341. 
 
 No. 1, (Commentary), Nature, Science, 
 Art— Number, c. 9, t. 503, p. 361 ; 36, 
 
 Point, Line, Surface and Solid, t. 539, p. 
 386 ; 37, do., Unism, Duism, Trinism ; 
 Nature, Science, Art, t. 443, p. 389 ; 38, 
 do., The Good, The True, The Beautiful, t. 
 545, do. ; 39, Duration, Succession, Move- 
 ment, t. 558, p. 397; 40, Unismal and 
 Duismal, Reality, Motion, etc., t. 562, p. 
 398 ; 41, Distributions, kinds of, t. 642, p. 
 450 ; 42, Numerical Distributions, t. 6S3, p. 
 461 ; 43, Masculoid and Feminoid Hemi- 
 spheres of Being, t. 741, p. 478 ; 44, do., ex- 
 panded, t. 744, p. 479 ; 45, Something and 
 Nothing, Substance and Form, do., t. 814, 
 p. 509. 
 
 Tables, and Diagrams, to be read upward, 
 c. 3-6, t. 15 p. 11 ; Typical Tableau of the 
 Universe, t. 40, p. 23 ; t. 923, p. 552. 
 
 Tabernacle ; see Temple. 
 
 Tail, = Pathway, t. 895, p. 537. 
 
 Tailor, Mr. Mill's ; an illustration, a. 13, t. 
 267, p. 205. 
 
 Tallnzss, Height, t. 284, p. 208. 
 
 Tangibilities, Matteroid, replace Mental 
 Intangibilities, t. 398, p. 280. 
 
 Tao, Reason, Chinese Philosophy, a. 2, t. 
 1008, p. 588. 
 
 Tapering Form, Artistic, related to Move- 
 ment, t. 636, p. 446. 
 
 Tapering Lines, Symbolism of, t. 575, pp. 
 406, 408 ; Diagram No. 22, p. 407. 
 
 Technical Terms, Infinity of, to be furnished 
 by Alwato, t. 493, p. 351. 
 
 Technicalities, the Elementary, should be 
 derived from the Elementary Domain, c. 2, 
 t. 226, p. 164. 
 
 Technicals ; see Terminology ; thesaurus of, 
 c. 14, t. 45, p. 231. 
 
 Teeth, = Knife = Keenness or Ken of In- 
 tellect ; Analogue of Intellect, c. 19, t. 136, 
 p. 80 ; two sets of, meaning of, c. 21, do. ; 
 Chewing, Mastication, Eating ; Action of 
 in Eating, Analogous with mental dis- 
 crimination, a. 18, c. 32, t. 136, p. 91 ; and 
 Nails ; Analogues of Tertiary or Speculoid 
 Sciento-Philosophic Universal Principles, 
 = Analytical Generalizations; (Unism, 
 Duism, and Trinism, at the Reverse End of 
 the Scale ; compare t. 459, p. 332), t. 461, 
 462, pp. 332, 333 ; numerical distribu- 
 tion of, t. 462, p. 334 ; t. 464, do. ; c. 2, 
 t. 503, p. 357 ; Analogues of Elements of 
 Form, as Nails, of Number, c. 4, do., p. 
 
r48 
 
 DIGESTED INDEX TO THE 
 
 859; BymbdHsm of kinds of, c. . r )( tin., p. 
 . Abridgment, t. 1048, p. 608 ; Num- 
 ber of, t. 1066, p. 616. 
 
 Tel; i. 1'uiNT, tl.c mott commanding, 
 
 Analogue of Theology, t. 458, p. 
 
 TbuklooTi Inaagitxated by Anoxagoraa, a. 
 
 . 804, p. 104; of Uuiversology, t. 1104, 
 p. 639. 
 
 Tellirology, place of, in Scale, Table 15, 
 (Fundamental Exposition), t. 278, p. 804; 
 
 Beienoe of the Earth, t. s^, p. 840 ; echoes 
 to Cosmology, (earthy), Table 17, t. 339, p. 
 241 ; eehoea t" Realism, Tai>le 28, t. 368, p. 
 256 ; t. 359, do. ; Table 29, t. 394, p. 279 ; 
 a branch of Clas>iolo:rv, t. 634, p. 4.45; 
 Diagram No. 43, do. ; t. 635, do. 
 
 Tempekamentology, alluded to, t. 5, p. 3. 
 
 Temple, of the Living God ; different doc- 
 trines, stones or apartments in, t. 71, p. 42 ; 
 of Truth, t. 72, do. ; distribution of, = 
 Solar System, Human Body, t. 274, p. 200 ; 
 t. 875, p. 201 ; t. 276, p. 202 ; the, of the 
 Sciences ; see Xew Jerusahin, the ; Phil- 
 osophy the Foundation, Echosophy the 
 Superstructure, t. 209, p. 195; Geometrical 
 Aspects, Plans, Schemative, t. 275, p. 201 : 
 t. 276, p. 202; three stories of, t. 284-289, 
 pp. 806-218 ; t. 294, p. 215 ; Internal Di- 
 visions of, t. 807, 808, p. 222 ; c. 1, t. 453, 
 p. 322 ; of the Sou!, the Unman Body, c. 
 2, do., p. 323 ; of Tnum, Swcdenbor^s 
 contribution to, c. 36, t. 503, p. 374; to be 
 built in part by these labors, t. 1124, p. 
 639 ; Edifice, House, t. 903, p. 541 ; Dia- 
 gram No. 64, do. ; Masonic Symbol, t. 905, 
 p. 542 ; Diagram No. 69, t. 923, p. 551 ; t. 
 
 924, p. 552 ; Inhabitant, and Rank, t. 924, 
 
 925, p. 553; Masonic, Fonrieristic, of John, 
 the revelator, t. 931, p. 656 ; Christ's Words 
 about, t. 957, p. 566 ; of the Sciences ; 
 House of many Mansions, t. loir,, p. 592; 
 tue Grand Elaborate Scientific Em- 
 blem; the Architectural Plan, do., t. 1016- 
 K>30, pp. 592-600; "the Length, the 
 Breadth, and the Height thereof,"' t. 1022, 
 p. 595; see Cube ; Tridimensionality, and 
 Triseotaon of, furnishes Music or Harmony, 
 t. 1068, p. 602, t. 1H33, do. 
 
 Temporalities, and Spiritualities, final In- 
 tegration r.f, Pantarohal, t. 769, p. 488. 
 
 Temporoloqy, Science of the Mundane 
 p. 7. 
 
 Tendency to Equation, t. 535, p. 385 ; t. 
 536,537, do.; Diagrams Nos. 15 and 16, 
 do. ; t. 555, p. 395 ; t. 569, p. 403 ; further 
 
 defined, t. 656, p. 456 ; in adjusting the 
 Cubes segmented from the Globe, t. 779, p. 
 4'J4; t. 781, do.; t. 856, p. 523; t. Bi 
 530. 
 
 Tendential Analogy, - Correlation, c. 12, 
 . 0. 20, 81, do., pp. 361 
 of Causes and Effects, c. 24, do., p. 867 ; 
 in Music aud the Human Body, t. 807, p. 
 506. 
 
 Tendential Correspondence, stated and de- 
 fined, t. 31, p. 19 ; illu>trated, t. 32, do.; 
 explained, t. 33, do. ; and Repetitive Cor- 
 respondence, do. ; in the relation of Man 
 and Woman, God and World, c. 1, 1. 1119, 
 p. 636. 
 
 Tendril, repeats Spiral Line, t. 1064, p. 617. 
 
 Term, Logical, symbolized by a Radius, t. 
 580, p. 410; related to Grammatical Word, 
 t. 688, p. 411. 
 
 Terminal Convers'on into OprosiTEs, be- 
 tween Philosophy and Eohosophy, e. 1, t. 
 12, p. 9 ; tendency to, between Materialist! 
 and Spiritualists, t. 5'.'-6 8, pp. 86-40; ex- 
 planation and formula, t. 83, p. 46 ; de- 
 fined, t. 84, do. ; simple and compound, 
 do., p. 47 ; illustration of, Infidels and 
 Christians, c. 1, do. ; between Idealism and 
 Materialism, e. 1 , 1. 1 13, p. 67 ; c. 32-11, 1. 136, 
 p. 83 ; a. 7, do., p. 65 ; see Polar Inversion ; 
 between Induction and Deduction, Circum- 
 ference and Centre, 1. 183, p. 130; between 
 Centralizing and Decentralizing Progress, 
 applies to Radius ; t. 1S7, c. 1, do., p. 131; 
 between EIementi8:nusand Concretisnuis in 
 respect to Mono* and Aolsltos Duas, Peras 
 and Apeiron, Note, a. 23, t. 204, p. 155 ; as 
 hell by Ilerac'itus, a. 31, do., p. 161 ; from 
 Causes to Final Causes; from the Material 
 to the Ideal Standing-point ; from Arche- 
 ology to Teleology ; from Respect for the 
 Past to Respect for the Future, — Anaxa- 
 Coras, n. 36, do., p. 164 ; from Natural to 
 Logical Order, exceedingly important, a. 
 39, do., p. 166; t. 29*, p. 217; t 804, p. 
 219; the Grand, from Old Heavens and 
 Earth to New, t. 434, p. 307 ; t. 461, p. 333 ; 
 t. -177, p. 312 ; e. 89, t. 606, p. 369 ; t 
 p. 398 ; t. 680, p. 410 ; t. 7<«6, p. 467 ; t. 765, 
 p. 4^7; The Grand, defined, ;.532; 
 
 BETWEEN TncIFIENCY AND ElNALITY, t. 888, 
 
 :, do.; a. 12, t. 998, 999, p. 
 587; t. 1019, p. 698; t. 1022, p. 594; in 
 relation of Man and Woman, and the Two 
 Orders, a. 1, c. 1, t. 1119, p. 636. 
 Terminations ; tec Terminology. 
 
BASIC OUTLINE OF UNIVERSOLOGY. 
 
 749 
 
 Terminology, every science requires one ; 
 that of Universology expounded, c. 1-14, 
 t. 4-3, pp. 26-2S ; transitional and final, c. 
 14, t. 43, p. 28. 
 
 Tertio- ; see Trito. 
 
 Test, Definitive, of System of Universal 
 Truth, c. 1, t. 494, p. 353 ; of true dis- 
 covery of Universology, c. 2, t. 494, p. 
 354. 
 
 Tetrahedron; see Pyramid. 
 
 The Elaborismus, and The Elementismus, 
 Table 10, t. 145, p. 105. 
 
 The Elementismus, and The Elaborismus, 
 Table 10, 1. 145, p. 105. 
 
 The Individual, and the State, Schiller and 
 Warren, t. 760, p. 485; alone manifests a 
 body, t. 762, do. 
 
 Theism, tends to Atheism, t. 84, p. 47 ; and 
 Atheism may both be embraced in the 
 compoundest aspect of Truth, t. 1046, p. 
 610 ; 1. 1111, p. 632 ; 1. 1120, 1122, pp. 637, 
 638. 
 
 Theology, definition and derivation of, 1. 17, 
 p. 12 ; the Central Scientific Aspect of Ee- 
 ligion, do. ; dogma of, a vital, Fetishism, t. 
 74, p. 43 ; fundamental truth, do. ; pro- 
 fundities of, allied with development of all 
 Thought, Being, and Events, t. 132, p. 74; 
 higher mysteries of, do. ; in a sense a part 
 of Ontology, a. 5, c. 32, t. 136, p. 85; 
 Christian, how compounded, a. 56, t. 204, 
 p. 174 ; relation of, to doctrine of The Ab- 
 solute, a. 6, t. 267, p. 200 ; Mill, Hamilton, 
 Hegel, Mansel, a. 7, do. ; answers to 
 Fractions; Clefs of, t. 344, p. 242; the 
 Superior region of Philosophy, do. ; differs 
 from Ontology, t. 346, p. 244; Table 18, t. 
 347, p. 245 ; defined, t. 348, p. 246 ; the most 
 fundamental division of— Arbitrismology, 
 Logicismology, Appetology, — t. 349, do. ; 
 distributed, Table 19, t. 352, p. 249 ; the 
 Compound, Higher, Univariant, of the New 
 Catholic Church, c. 1, t. 353, do. ; Unity, and 
 Tri- Unity, supreme question of, c. 2, t. 353, 
 p. 250 ; apex of Science, do. ; result the 
 same whether we personify God or not, c. 
 3, do. ; Coleridge, c. 3, t. 380, p. 272 ; its 
 Analogue, the Centeriug Point overhead, t. 
 453, p. 323 ; claims of over Science ; Noyes, 
 Comte, a. 6, t. 998, 999, p. 584 ; the Abso- 
 lute, t. 1046, p. 610 ; and Creed, differences 
 of, Organic, t. 1112, p. 632 ; source of 
 Mutual Love, 1. 1113, p. 633 ; of the Future, 
 How and When to be organized, t. 1116, p. 
 635 ; the latest of the Sciences to be truly 
 
 founded, do. ; the Science of God ; see 
 Index, words, God, Creed ; Vocabulary, 
 words, God, Theology, Spirit, Odic Force, 
 -Ism. 
 
 Thesis, Antithesis, Synthesis, — Hegel, 
 Fichte, defined and illustrated, t. 376, p. 
 268 ; a crude perception of Unism, Duism, 
 and Trinism, t. 377, p. 269 ; Order of re- 
 versible, t. 378, do. ; inaccuracy in terms, 
 t. 379, p. 270; specially defined, t. 380, 
 do. 
 
 Thermotics, (Thermology), Analogue of Re- 
 pulsion, Force, Table 28, t. 393, p. 278 ; 
 Table 29, t. 394, p. 279. 
 
 Theories, different of Theology and Creed, 
 Organic, t. 1112, p. 632, source of Mutual 
 Love, t. 1113, p. 633. 
 
 Theory, Absolute, never Practicable, t. 484, 
 p. 345 ; Necessary Regulative Form of 
 Thought, do., p. 346 ; of Creation, t. 1046, 
 p. 609. 
 
 Thet, Autithet and Synthet, defined and 
 illustrated, t. 380, p. 270 ; c. 1-3, (Cole- 
 ridge), t. 380, p. 271 ; t. 383, p. 273. 
 
 Thick Form, t. 550, p. 892. 
 
 Thick Lines, Plenal Form, t. 815, p. 510 ; 
 Symbolism of, t. 573, Dkgram No. 22, t. 
 573, 574, pp. 405, 406. 
 
 Thickth, defined and defended, t. 821, p. 512; 
 c. 1, do. ; allied with sense of Touch,, do. ; 
 t. 948, p. 562 ; = Height, t. 1020, p. 593 ; 
 1. 1022, p. 594. 
 
 Thtn Form, t. 550, p. 391. 
 
 Thing, distinctive termination for, -oid; see 
 Terminology, c. 6, t. 43, p. 27 ; = Unit, = 
 Point, t. 251, p. 190 ; Substance like, sen- 
 sationoid, do. ; Co-inherence of Substance 
 and Limitation, t. 252, do. ; differs from 
 Aspect, a. 4, t. 267, p. 198 ; or Object, = 
 One, Vacant Space = Zero, t. 481, p. 343 ; 
 Analogue of Thick Point, t. 530, p. 383 ; 
 represented by Heavy Point, do. ; the Ob- 
 vious and Typical, is Earth, World, Uni- 
 verse, (Things do.), t. 541, p. 387 ; con- 
 trasted with Blank Space = Somethinsr and 
 Nothing, t. 647, 648, pp. 452, 453 ; differ- 
 ent Modes of Conception of, Diagram No. 
 44, t. 653, p. 455 ; t. 658, p. 457 ; Atom, 
 Unit, etc., t. 759, p. 484; perfect as "dis- 
 tinctly one" — Swedenborgr, t. 760, p. 485 ; 
 Absolute, Ontological, t. 1002, p. 584 ; see 
 Point. 
 
 Things, or Objects, Analosrnes of Orbs, and 
 of Integers, t. 673, p. 459 ; thick, heavy, 
 etc., Analogues of Applied Numbers, t. 
 

 DIG I INDEX TO THE 
 
 f t" ii- 
 
 epplied Nambera, do., p. 464. 
 Tin.NkiN,,. Oidinaiy, nut Phflflntphfrn!, a. 
 
 u, i. 204, j>. 161. 
 Thin I.inls, Symbolism of, t 607, p. 360 ; 
 
 , t. :.:.'>, p. 
 
 : 1'ure form, t. B16, I'. 510. 
 
 "Third l'mLusoiMiv," of Courts, stated, t. 
 Lug] gnes of, inMaaotet, utc, 
 of i; 
 
 Tuna) 1 OWIB, A:.;dogicai Sense of, t. 916, 
 
 !'•■ 
 Third Term, (< 'ardinismaP, deficiency of 
 ting Language in respect to, c. 3, t. 
 \ oeabulary, words, -Ism, 
 iniatn, Univariety. 
 Thirtwall, quoted, Introduction, p. xxiv. 
 Tuirtllx, t. 94^, p. 562; t. 950, 951, p. 
 
 Tiiirtt-Two, (32), a leading number, — 
 
 Fourier, t. 402, p. 334. 
 Thirty Years, will revolutionize the World 
 
 of Doctrines, 1. 1123, p. 638. 
 
 Tholcs, c. 5, t. 453, p. 32*5. 
 
 Thompson-. (Geo. W.), "Living Forces of the 
 Universe," c. 2, t. 437, p. 311. 
 
 Thorax, t. 285, p. 2o9. 
 
 Thought, or Reason, is Duiamal, necessarily 
 engaged with Comparison or Intervention 
 or Relation; hence, in tuenOi Universal, a. 
 
 37, t. 204, p. 165 ; is the Perception of 
 Relation, do.; its Analogue The Line; 
 Thought-Line, do. ; and Sensation ; are as 
 Two to One, do. ; as Line to Point, do. ; a. 
 
 38, do., p. 166 ; accords with Class. Genus, 
 General Conception, Universal*, a. 40, do.; 
 preci>e nature of,— IVrrh-r do., p. 167; in 
 its very efloonoo different from particular 
 apprehension or knowing, a. 41, do. ; com- 
 mented on, a. 42, do. ; p. 168; free. Sen- 
 sation campe'Ud or passive, a. 43, do., p. 
 168 ; a. 44, do. ; has for its office to regen- 
 era or Sensation, a. 45, do., p. 169; 
 Superiority of, over Sensation involved in 
 Plato's Doctrine of Ideas, a. 46, do. ; the 
 
 .. do.: is pre-eminently Tlie 
 Mtn, a. 54. do., p. 173; = Universal Truth, 
 a. 66, do. : ~ axiomatic, do. ; the verypro- 
 -s of* the insertion of Lines, t. 25o, p. 
 189; Thought-lines, Discriminations, Ideas 
 = lines, F'»rm, t. 896, p. 881 ; it t<> Linea- 
 ■'sation ii to Pumatation, t. 661, 
 p. 2>2; and Sense, inseparable, — Ferrier, t. 
 410, p. 2^7; t. 419, p. 2 r .'J ; sad Being, 
 Fdementi.-mius of, in Number and Form, 
 
 rismus of, in 
 I, <i<>. ; in the Mind, n< Evolu- 
 
 tion of, identical with that of Real l 
 ones in the outer World, t. B85, n. 61 
 ThOUOHTS, held to be Time-phenomena, t. 61, 
 
 : and Affections, Order of, 
 
 TnoroiiT-l.iNE si, of Relation, bet* 
 Points, as Comparison between Units of 
 Bensation, a.87, t, 204, p. 166; how re- 
 garded by the Sophists and Exponent] 
 
 a. 38, do., p. 168 ; in Number, t. 818, p. 
 886; interior, t. 475, 47(5. p. 840; neoi 
 between Point- and Units, t. 531, ] . 
 around the single Point or Unit, do M 
 p. 886; inherent Necessity, do.; generated 
 by the faet of Existence, how, t. 556, do.; 
 557, do.; in Number, abstracted, leave 
 
 atom-like Substance, t. 686, p. 4 
 do. ; t. 898, ]>. 403 ; in the Coi^titution of 
 Number, t. 865, p. 522, as T\ pe of the Con- 
 stitution of all Things, t. 866-869, p] 
 524; Diagram No. 58, t. 859, p. 524. 
 
 Three, Stages of Development in all things, 
 c. 3, t. 3, p. 2 ; contained in the Absolute 
 One, t. 130. p. 73; the number of Pri- 
 mordial Principles, t. 195, p. 135 ; no ra- 
 tional grounds heretofore, for this belief, t. 
 199, p. 137 ; demonstrated universoloL'ically, 
 t. 2ul, p. 188; Head of Integrated Com- 
 posite or Keconciliative Sen. . p. 
 141 ; represents the Higher Unity of Unity 
 and Duality, do., p. 142 ; 3 ; as Clef of 
 Trinism, t. 246, p. 187 ; of The Concrete, t. 
 246, 247, p. 188; Nature and Art 
 enoe, o. 10, t. 608, p. 862; a factor of Seven 
 (7), do.; c. 11, do. ; symbolize-; Good, do. ; 
 Sweden borg to the contrary notwithstand- 
 ing, c. 12, do., pp. 862, 363 ; c. 20, do. 
 end generally, c 10-89, do., pp. 362-376; 
 Analogue of Wedge, Triangle, c. 12, do., p. 
 363; Spirit of, Form, Analogue of Angle, 
 t. 533, p. 3S4; Diagram No. 13, do.; Equi- 
 lateral Triangle, t. 534, do. ; Diagram No. 
 14, do. ; see Trinism ; a Pivotal Number, 
 t. 7o7, p. 467 ; see Four; is a One of a 
 Higher Order; begins a New E 
 p. 540; represents In. .juism ; Triangle, t. 
 i : Diagram No. 64, t. | ; c 2, 
 t. 903, p. 542; t. 948, p. 662; '. . p. 
 668 ; + Four. Leading Numbers of Odd- 
 BSBI and BvenOCI -. p. 598. 
 
 Three-and-a-half, (31), c. 39. t. 503, p. 
 ; type of Distribution, t. 641, p. 450. 
 
 Three Hundred ¥t.ars, has changed the 
 
BASIC OUTLIKE OF UNTIVERSOLOGY. 
 
 751 
 
 theory of the Earth ; Thirty will change 
 Doctrines, 1. 1123, p. 63S. 
 
 Theee Kingdoms, Eegnology, t. 628, p. 441 ; 
 t. 629-635, pp. 441-445. 
 
 Three Points, = Situation, t. 934, p. 558 ; 
 see Situation. 
 
 Throat, Gullet, Alimentary Canal, Purga- 
 tory, t. 408, p. 286 ; t. 409, do. ; and Neck, 
 Analogues of, t. 448, p. 316, echo to Gen- 
 italia, do., Analogues of World of Spirits, 
 c. 3, t. 453, p. 324. 
 
 Throat-Cutttng, in Theology and Philos- 
 ophy, t. 409, p. 286. 
 
 Thumb, a Unoid, t. 462, p. 333 ; c. 7, t. 503, 
 p. 360. 
 
 Tikiwa, The New Scientific Universal Lan- 
 guage ; the same as Alwato, but a more 
 Abstruse and less popular name. Alwato 
 means by its composition from the Ele- 
 ments of Speech, The All-Speech, merely, 
 and Tikiwa, means Speech based on Un- 
 ism and Duism. See (in addition to the 
 references under Alwato) Vocabulary, 
 words, Universology, Divergo-Convergent, 
 Type-Form, Univariety, and Tikiwa; 
 " Treatise on a Universal Alphabet," by 
 the author, in Continental Monthly, for 
 June, 1864 ; " Alphabet of the Universe," 
 "Universal Alphabet," "Introduction to 
 Alwato," " Structural Outline to Univer- 
 sology," etc., (a. 19, t. 152.) 
 
 Time, and Space, Joint Negative Ground of 
 Universe, t. 9, p. 6 ; Contents of Time and 
 Space, c. 1, 2, do. ; Present life scene Tem- 
 poral, spirit-life, Spatial, c. 2, do. ; counter- 
 parted with Eternity, c. 3, do., p. 7 ; solid- 
 ified in Space, do. ; Continuity of Universe 
 in Time, do. ; see Temporology ; do not 
 contain Spirit-World, by the true Spiritual- 
 ist theory, t. 61, p. 33 ; contains Changes, 
 Movement, t. 86, p. 49 ; Line of Movement, 
 emblem of, do. ; arena of Hindoo Philos- 
 ophy, t. 87, p. 51 ; = Evolution, Feminoid, 
 a. 22, c. 32, 1. 136, p. 92 ; Motion, Co-se- 
 quences, contrasted with Space, Table 10, 
 1. 144, p. 104 ; Science, t. 292, p. 214; Ana- 
 logue of, Vertebral Column, t. 455, p. 326 ; 
 and Space, Relation between, do., p. 327 ; 
 and Space, relations of to Goodness and 
 Truth ; to Numbers 3 and 4 ; Swedenborg, 
 Tulk ; Universology, c. 10-39, t. 503, pp. 
 362-376 ; solidified in Space, = Eternity, — 
 Swedenborg, c. 29, do., pp. 369, 370 ; Ety- 
 mology of, c. 37, t. 503, p. 375 ; Negative 
 Ground of Movement, t. 556, p. 395 ; as 
 
 Duration, t. 558, p. 396 ; Table 39, p. 397 ; 
 Unismal in Natural Order, t. 561, p. 39S ; 
 Table 40, t. 562, do. ; Logical Order, t. 563, 
 p. 399 ; analyzed, c. 1, t. 639, p. 448 ; re- 
 lated to Ordinal Numeration, t. 662, 663, 
 p. 457 ; The Continuity of the Universe ; 
 Analogue of Movement, Eventuation, t. 
 665, do. ; and Space, Total Constituency 
 of the Universe in ; Analogue of the Human 
 Figure, t. 671, p. 459 ; see Space and Time ; 
 inexpuguably united, t. 752, p. 481 ; rela- 
 tions of, to Orbit, t. 787, 788, p. 496 ; Mu- 
 sical, Scientoid, t. 806, p. 504 ; see Music, 
 Octave, Tune, Sound and Silence ; Natur- 
 oid, 1 ; 0, Sound and Silence, t. 806, 807, p. 
 505; Vertebral Column, an Analogue of, t. 
 807, p. 506 ; Eventuation in, Morphic Ana- 
 logue of, t. 865, p. 526 ; Divisions of, in 
 Music, 1. 1034, p. 603. 
 
 Time -like Lines, t. 585, p. 415. 
 
 Times, employed in Multiplication, t. 844, p. 
 520. 
 
 Time-Track, and Space-Track, compared, t. 
 707, p. 467. 
 
 Toes ; see Fingers. 
 
 Tome ; see Volume. 
 
 Tones, in Music, t. 611, p. 433. 
 
 Tonic, or Key-note of a System, t. 51, p. 32 ; 
 in Music, t. 948, p. 562 ; t. 950, 951, p. 
 563. 
 
 Tools and Instruments, of Exact Thought 
 and Social Reconstruction, t. 907, p. 543. 
 
 Torso ; see Trunk ; t. 51, p. 32 ; t. 99, p. 59 ; 
 t. 100, p. 60. 
 
 Totality, of the Eody, Analogue of Pas- 
 sional Attraction, t. 54, p. 33 ; Actual, of 
 Things, a Mikton, t. 412, p. 288 ; of Body, 
 = Substance and Form, t. 487, p. 348 ; of 
 Being, subdivided ; Masculoid and Femin- 
 oid Hemispheres, Absolutoid, Relatoid, t. 
 739-741, p. 477 ; Table 43, t. 741, 744, p. 
 478 ; Table 44, do., p. 479. 
 
 Touch, and Sight, illustration from, Intro- 
 duction, p. xvi. 
 
 Trachea, Stem of the Lungs, c. 3, t. 453, p. 
 324. 
 
 Track, t. 86, p. 49 ; of Time, t. 558, pp. 396, 
 397 ; of Procedure in Space repeats Time- 
 Track, t. 707, p. 467 ; see Pathway, Line, 
 Orbit. 
 
 Tracks, of the Feet, t. 893, p. 536 ; t. 895, p. 
 537. 
 
 Tracy, Destutt de ; see Ideology. 
 
 Trail, = Trunk, t. 895, p. 537 ; Diagram No. 
 62, do., p. 533 ; see Train. 
 
752 
 
 DIGESTED INDEX OF THE 
 
 ::s . of Form, t. 958, 964, p. 564; DO* 
 
 .in No. 71, do. ; t. 956, p. 665 ; t. 961, p. 
 
 Tii.us. or Trail, of Phinct-PoMtixns in Space, 
 
 t. 670-672) pp. i Diagram No. 46, 
 
 t. 870, i > (Tbit. 
 
 Trance, phenomena of; nearness of two 
 
 World*, t. -lit'., p. 391 ; and mediumahip, 
 
 no apology for reoogniaing, e. l, Jo. 
 Transcendental; B08 Philosophy, aud Sci- 
 
 Transi em'Entalism, (Idealism, Spiritualism, 
 Mysticism), a. 9, c 82, t. 186, p. 87 ; Ana- 
 loguee of in Nervous System, Brain, Mind, 
 pCc, do. ; illustrated ; Up and Down, a. 13, 
 0,82, 1. 186, p. 90; varieties, Emersonian, 
 German, = chewing, a. 23, do., p. 92; 
 Strife between and Experientialism, a. 25, 
 20, do., p. 93; see Experientialism ; de- 
 fined, goes back of Substantives to Adjec- 
 tives and Prepositions, a. 20, 21, t. 267, p. 
 209; seeming inaptitude of the English 
 mind for, a. 23, do., p. 212 ; not defective 
 on the side of Abstraction, but the con- 
 trary, a. 24, do., p. 213 ; = Analogic, do. ; 
 a. 32, do., p. 220 ; pure, instance of, t. 399, 
 p. 281 ; echoes to Comparology, t. 403, p. 
 233 ; to the Spirit-World, t. 404, do. ; Ana- 
 logue of Heaven, t. 406, p. 284 ; echoes to 
 Supernology, (The Heavens), Table 30, t. 
 419, p. 293; Subdominant heretofore, t. 
 421, p. 294 ; will now change, do. ; echoes 
 to pure Idealism, t. 435, p. 308. 
 Transcendental Anatomy, Goethe and Oken, 
 
 t. 1048, p. 608 ; 1. 1053, p. 613. 
 Transcendental Generalizations; see 
 
 Analytical Generalizations. 
 Transcendental Gymnastic, t. 644, p. 
 
 45-2. 
 Transcendental Law, t. 1012, p. 590. 
 Transcendental Philosophy, = Metapbysic, 
 Universal Logic, etc., c. 3, t. 40, p. 25; 
 Key-note of, t. 70S, p. 4^S. 
 Transcendental Science,— Hickok, t. 403, 
 
 p. 282. 
 Transcendental Universological Point of 
 View, from it Nature Duismal and Science 
 Unismal, ordinarily viewed oppositely, t. 
 704. p. 4^7. 
 Transgre-smn; see Deviation. 
 Transitions-, all, painful.— Fourier, c. 21, 
 ; from The Old Order to The 
 New, suddenness of, a. 60, t. 804, p. 172; 
 The Great, t. 428, p. 295 ; Decisive and 
 Climacteric, in Human Affairs, c. 4, t. 448, 
 
 p. 818; tho Grand, from Metaphysics to 
 Science, t. 499, p. 866. 
 
 Transiti >nal Link, Artistic Joinings, 
 (Toggliam), c, 40, L 60S, p. B76. 
 
 Transitional Order, of Society, tho Imme- 
 diate Present, t. 802, p. 219. 
 
 Tree, representing Vegetable Kingdom, 
 
 echoes to Natural Realism, t. 359, p 257 ; 
 Special Typo of Limitation, t. 1065, p. 
 617. 
 
 TBJ e-Form, t. 802, p. 500. 
 
 Treism. a minor aspect of Trinism, t. 203 (3), 
 p. 145 ; t. 206, p. 148 ; = Ultimate Inte- 
 gration, t. 210, p. 150. 
 
 Tre-Unism, t. 203, p. 145; see TriUnism. 
 
 Triad of Principles,— Fourier, t. 737, p. 
 470. 
 
 Triangle, Analogue of Number 3, c. 12, t. 
 503, p. 303 ; Equilateral, Form-Analogue of 
 Three, t. 534, p. 884; Diagram No. 14, do. ; 
 Simplest Figure embracing an Area, t. 538, 
 p. 385 ; Unit of Surface, t. 540, p. 387 ; = 
 Three, t. 901-903, pp. 540, 541 ; Diagram 
 No. 64, t. 903, p. 541 ; Masonic Symbol, t. 
 904, p. 642; Symbolism of,— Spenser, a. 1, 
 c. 1, t. 903, p. 547 ; Type of " Composition" 
 in Art, t. 10S3, p. 624. 
 
 Tribes, in Classification, — Gray, t. 490, p. 
 850. 
 
 Trifurcation, Trigrade Scales, Transition 
 from Bi- furcation ; Orderly Evolution of 
 Cardinal Numeration, the Canon of Crit- 
 icism on all distribution, t. 642, p. 4 
 
 Trigrade Scale, of Universal Evolution, In- 
 troduction, pp. xxxii, xxxiii, of Man, World, 
 Universe, t. 4, p. 2 ; Diagram No. 9, t. 5, p. 
 3 ; alluded to, c. 2, t. 5, p. 5 ; of Biology, 
 Monanthropology, and Sociology, do. ; of 
 Nature, Science, Art, t. 11, p. 8 ; of Phil- 
 osophy, Eehosophy, Practical Philosophy, 
 t. 13, p. 9 ; Table 1, t. 15, p. 11 ; of Phil- 
 osophy, Science, Religion, t. 10, do. ; of 
 Pantologic, Mathematics, Metaphysics of 
 Mathematics, c. 9, t. 15, p. 13 ; of Senti- 
 ment, Dogma, Conduct, t. 22, p. 15; of 
 Matter, Mind, Movement, t. 24, do. ; Table 
 2, p. 16; of Feeling, Knowing, Conation, t. 
 25, do.; Table 3, t. 27, p. 17 ; Tables 4, 5, 
 t. 28, 29, p. 18 ; of Cosmology, Pncumatol- 
 Ogy, Anthropology, Typical Table No. 7, 
 t.4", p. 23; of Naturo-Mctaphysie, Seicnto- 
 Philosophy, Arto-Philosophy, do. ; of Hell, 
 World of Spirits, Heaven, do.; of First, 
 Second, and Third Heaven, Natural, Spir- 
 itual, Celestial, do. ; of three Hells, Hades, 
 
BASIC OUTLINE OF UNTIVEKSOLOGY. 
 
 753 
 
 Sheol, Gehenna, do. ; of Biology, Monan- 
 thropoiogy, Sociology, do. ; of Divergent 
 Individuality, Convergent Individuality, 
 Harmouy of the Passions, do. ; of Intelli- 
 gence, Affection, Action, do. ; of Numer- 
 ical, Geometrical, and Directional, do. ; of 
 World of Matter, World of Spirit, World 
 of Man, do. ; Diagram No. 2, t. 41, p. 24; 
 (Typical Tableau) ; of Head, Heart, and 
 Hand, t. 42, p. 26 ; of Trunk, Limbs, and 
 Body, t. 47, p. 30 ; t. 54, p. 33 ; of Mate- 
 rialism, Spiritualism, and Integralism, t. 
 61-63, pp. 38-41. 
 
 Of Space, Time, and Actual Being, t. 86, 
 p. 50; of Nature, Science, Art, t. 135, p. 
 74; of Proto-religionism, Eationalism, and 
 Universological Reconciliation, c. 8, 9, t. 
 136, p. 77 ; c. 20, 21, do., p. 80 ; c. 28, do., 
 p. 82 ; of the Three Grand Orders of De- 
 velopment, c. 32, do., p. 83 ; c. 37-40, do., 
 pp. 85, 86 ; of the processes of eating, a. 19, 
 c. 32, do., p. 91; of Knowing, Feeling, 
 Conation, t. 138, 139, pp. 98-100 ; of Sub- 
 stance, Form, and Movement, t. 144, p. 
 104 ; of Elementismus, Elaborismus, and 
 Totality, t. 145, p. 105. 
 
 Of Mathematics, Matter, Spirit, — Fourier, 
 Young, t. 170-175, pp. 123-126 ; of Induc- 
 tion, Deduction, and Integral Scientific 
 Method, t. 188, p. 132; t. 194, p. 134; 
 grounds of (Trilogy), t, 195, p. 135 ; 1. 198, 
 p. 136 ; t. 199, p. 137 ; t. 201, p. 138 ; of 
 Unism, Duism, and Trinism, t. 202-206, 
 pp. 141-148; of Synstasis, Analysis and 
 Synthesis, t. 211, p. 151 ; of Cardinal 
 Numbers, Ordinal Numbers, and Integral 
 Series, t. 215, p. 154 ; of First, Second, 
 Third, and of One, Two, Three, t. 219, p. 
 157. 
 
 Of Arithmetic, Geometry, and Analysis, 
 t. 230, p. 177 ; Logic, Cata-logic, and Pan- 
 tologic, c. 1-9, t. 321, pp. 228-234 ; c. 1-7, 
 t. 345, pp. 243-246 ; of Altitude, t. 285, p. 
 209 ; of Propositions in the Argument, t. 
 594, p. 420 ; of Tones in Music, t. 611, p. 
 433 ; Inductive, Deductive, Syllogistic, t. 
 616, p. 435 ; t. 619, p. 436 ; Perpendicular- 
 ity, Horizontally, Inclination, t. 627, 628, 
 p. 441 ; t. 641, p. 450 ; t. 736, p. 475 ; c. 1, 
 do.; Primary, Secondary, and Tertiary In- 
 herence, t. 767, 769, p. 488 ; the Typical 
 Egg, Naturoid, Scientoid, Artoid Form, 
 Diagrams Nos. 47, 48, t. 775, 776, p. 492 ; 
 Point, Line, Angle, t. 816, p. 510; t. 903, 
 p. 541 ; Globe, Cubo, Egg, t. 915, p. 548 ; 
 
 t. 953, p. 564 ; Initial, Middle, and Final, 
 t. 1051, p. 611. 
 
 Trigrams, of Chinese, c. 2, t. 90, p. 54. 
 
 Trilogy ; see Trigrade Scale. 
 
 Trinism, Unism, Duism, first mention of, t. 
 126, p. 71 ; see Trinisma ; the Third Law 
 of Universal Being, stated and defined, 
 t. 203, p. 145 ; c. 1, do. ; is Eeal Being or 
 Concrete Existence, not so absolutely a 
 Principle as Unism and Duism, Ground of 
 Analysis, Apex of Synthesis, do. ; the in- 
 different, or collective name for Treism and 
 Tri-Unism, t. 206, p. 143 ; (Treism) = Ulti- 
 mate Integration, t. 210, p. 150 ; = Mikton 
 of Pythagoras, a. 30, t. 204, p. 160 ; = The 
 Becoming of Heraclitus, a. 31, do. ; Table 
 1, c. 1, t. 226, p. 163 ; Form- Analogue of, 
 Triangle, t. 534, p. 334 ; Diagram No. 14, 
 do. ; Analogue of Art, the Modulating, or 
 Integrating Principle, t. 543, p. 388 ; Table 
 37, do., p. 389; Analogue of Surface, Figure, 
 Art, The Beautiful, Tables 37, 38, t. 543, 
 545, pp. 388, 389 ; Bi-furcation of, t. 641, 
 p. 450 ; returns to Spirit of One, t. 899, p. 
 540 ; is a One of a Higher Order ; begins 
 a new Odd Series, t. 900, do. 
 
 Trinisma, the more accurate name for Trin- 
 ism, c. 1, t. 203, p. 145. 
 
 Trinismal, = Mature, perfected, self-regu- 
 lated and sustaining, (applied to literature), 
 c. 6, t. 3, p. 3. 
 
 Trinismus, of Society, what, t. 761, p. 
 
 485. 
 
 ■ 
 
 Trinitarianism, mentioned and classified, t. 
 
 353, p. 249 ; c. 1-3, do. 
 Trinity in Unity ; see Trinity. 
 Trisection, of Primitive Cube, 1. 1027-1030, 
 
 pp. 589-600 ; Diagram No. 77, p. 600 ; t. 
 
 1031-1034, pp. 601-603 ; Diagram No. 78, 
 
 t, 1032, p. 602. 
 " Tritogenea," — Field, chai'acterized, c. 1, 
 
 t. 1105, p. 629. 
 Trito-Societismus, defined, c. 42, t. 136, p. 
 
 88 ; Notation of, t. 302, p. 218 ; character- 
 ized, do. 
 Tri-Unism, the Congerieated Unity of Unism, 
 
 Duism, and Trinism, t. 206, p. 148. 
 Tri-Unity, of Theology, t. 196, p. 135. 
 Trivial Objects, Analogues of, Unapplied 
 
 Numbers, t. 695, p. 464. 
 True, The, relations of to Numbers Three 
 
 (3) and Four (4), c. 10, 11, 12, t. 503, pp. 
 
 362, 363 ; Swedenborg on, do. ; to Time 
 
 and Space, c. 14, do., p. 363 ; c. 14-39, do., 
 
 pp. 363-376 ; represented by Science, t. 
 
754 
 
 DK. INDEX OF THE 
 
 . Tabic 88, do.; M ( and 
 
 B alltil'ul. 
 
 Tiu . at Dietribution of all Thii 
 
 = 0, 1, 8, 8, Ma, t. 489, p. 848; Wronaki'a 
 formula, & L, do. 
 
 Trunk, symDoliase< Dnvergent Individuality, 
 I oxporation, Incorporation, Mass, [ntereeti 
 oi Diagram No. 8, (Typical Ta- 
 
 bleau', t. 41, p. -4; and Limbs, type of ex- 
 tern;. 1 Action, a. -J, t. 42, p. 85; a. 3, do. ; 
 t. 47, p. 30 ; base, or supporting fabric of 
 the body, t. l .'.">, p. 68; is U) Head what 
 Earth i> to Man, do., t. 99, p. 59 ; in Body, 
 Analogue of Woman, t. 448, p. 31G ; and 
 Limbs, a World, t. 451, p. 318; represents 
 Earth and Woman, t. 468, p. 881 ; Centre 
 Of Vegetiam, do., p. 828; the Symbol of 
 Nature, B8 Bead of Science, e. 4, t. 508, p. 
 858 ; how constituted, t. G36, p. 44G ; = 
 Ordinisinus, t. 671, p. 459 ; Vegetable, t. 
 p. 58fi ; see Head, t. 892, p. 536; re- 
 presents Phyaiology, t. 975, p. S72 ; and 
 Xature, do.; Analogy of, with Series of 
 Numbers, t. 1075, p. 620. 
 
 Tbuth ; see Truths ; a more perfect revela- 
 tion of, prophesied in the Scriptures, t. 20, 
 p. 14; Universal, for All, and Truth Par- 
 ticular, for some, a. 16, t. 204, p. 152; a. 
 33, do., p. 161 ; Self-evident, Universal, 
 Necessary, the Measurer, a. 55, t. 2> 4, p. 
 173; Every High Practical, rests on and 
 reconciles two Falsehoods — Half-Truths, a. 
 31, t. 267, p. 219; is one seen or not? c. 
 2, t. 414, p. 290 ; Inherent Complexity of, 
 c. 9, t. 430, p. 303 ; Simplicity of, denied, 
 ao. ; Absolute, of Farrier, Universal Fac- 
 ulty, t. 476, p. 340 ; through— th ; Equity, 
 Righteousness, etc, t. 521, p. 379 ; kinds of, 
 do.; extremest compound, may both em- 
 brace Theism and Atheism, t. 1046, p. G10; 
 love of, does not always bring peace, t. 
 \ p. 611; t. 1111, p. 632; infinite 
 Largeness of, has defeated efforts to 
 grasp it. t. 1114, p. 633 ; not simple, as has 
 i believed, do. ; has required all Dogma 
 to declare it even, do., p. 684; as diverse 
 in Moral as in Material World, t.lllG,do. ; 
 
 all. Intellectual in Preponderance, 1. 1117, 
 '. ; Larger Complex, 1. 1180, p. 687; 
 
 t. 1188, p. 688; Universal; see Universal 
 Truth. 
 Truths, nature of,— Swedenborg, c. 2-4, t. 
 105, p. 68, 
 
 Ti , .n-tructive Idealist,— Masson, a. 
 
 5, t. 866, p. 264. 
 
 Tulk, o. 2, t. 188, p 101 ; olaai . t. 
 
 804, p. 178; expands and defines Bweden- 
 
 borg, t. 3ol, p. •-'•'''. , ; a Pure Idea iat, a. 6, t- 
 86G, p. 865; and Swedenborg on Tl 
 and The True ; on Tune and Space ; on the 
 Nob. 3 and 4, o. 10-69, t. 608, pp. I 
 his statement of Swedenborg on Love and 
 Thought ; Good and Truth ; Time und 
 Spaee, c. 14-18, do., pp. 364, 862 j com- 
 mented on, c 80-88, do., pp. ;jg4-d76; (c. 
 2-4, do.) ; t. 807, p- 506. 
 Twelve, (18), denotes High Artistic Perfec- 
 tion— The Beautiful, c. in, t. 508, p. 868; 
 c. 11, do. ; Pivotal Bacred Number, t. V 
 p. 4G8; notes in Music, t. 806, p. 504; t. 
 948, p. 5G2; t. 950, 951, p. 568; in Verte- 
 bra}, t. 95G, p. 5G5 ; Baling Sacred Num- 
 ber ; Measure of the Apocalyptic Temple, 
 t. 1028, p. 598 ; Composition of, from 3 + 4, 
 do.; factor of 144, do., p. 688. 
 Twenty-Four, Vertebra), 12 + 18, t. 966, p. 665, 
 Two, Procedure from One to, Progressive, t. 
 129, p. 73 ; contained in the Absolute One, 
 t. 130, do. ; the number, basis of Mathema- 
 tics, c. 8, t. 113, p. 108 ; incipient form of 
 Division, do. ; Thought-Lines, Essence of 
 Form, do. ; is to torm what One is to Sub- 
 stance, do. ; Number, Head of Even Num- 
 ber-Series, t. 208, p. 141 ; representative of 
 all Plurality and Variety, do. ; and Line, 
 Thought-line, Relation, Comparison, Ana- 
 logy of, a. 37, t. 204, p. 165 ; + One, (2 + 1), 
 Logicismal, Masculoid Mentation, a. 42, t. 
 204, p. 168 ; Two takes the lead of One 
 here, do. ; 2 ; as Clef of Duiam, t. 245, p. 
 187; of The Abstract, t. 247, p. 188; re- 
 lated to Halfism and Partism, t. 2G4, p. 194 ; 
 Senses of words, a. 80, t. 867, p. 218 ; = 
 Two, how, a. 81, do. ; the Number, com- 
 position and character of; relations of to 
 Sciento-Philosophy, t. 470-476 ; | 
 341 ; Sciento-Philosophic basis number, t. 
 478, p. 342 ; to omit the classification of, as 
 prior to Three, etc. ; is to bo without I 
 pass or Chart, in Fnilosophy and Science, 
 do.; Thought-Line, or Trait tP Union, in, 
 - Limit, t. 503, p. 356 ; (8), related to tl o 
 Btraight-Line, c. 10, t. 508, p. : 
 of, is Unitmal, a Single Straight Line, t. 
 532, p. 3*3; Units, Form-Analogue of 
 Two Points, etc., t. 530, do.; Necessary 
 Thought-Line between, t. 681, do. ; t. 555, 
 p. 395; Head of All Plurality, t. 701, p. 
 465 ; in a Special sense of PrAL Nui 
 t. 702, do. ; Analogues of all Objects; 
 
BASIC OUTLIKE OF UNIVEESOLOGY. 
 
 755 
 
 t. 703, do. ; Number, = Two, t. 876, p. 530 ; 
 Thought-Line in, t. 877, do. ; has Quality 
 of Straightness, do. ; = Straight Line, t. 
 1034, p. 603. 
 
 Twoness, derived from One-ness by division, 
 conducts from Substance to Form, from 
 Quality to Quantity, t. Ill, p. 66; see 
 Duality. 
 
 Two-Points, = Duad, t. 876, p. 530 ; = Dis- 
 tance, t. 934, p. 558 ; see Distance. 
 
 Two-Sidedness ; see Bi-lateral Symmetry. 
 
 Type, Air is, of Spiritual Existence or Spirit, 
 t. 94, p. 57 ; (s), One, Two, Three, of what, 
 t. 202, p. 142 ; or Norm, of the Constitution 
 of all things, Univariety, t. 760, p. 485 ; 
 every Material Object is so, of Some Mental 
 Conception, t. 794, p. 498 ; t. 795, 796, p. 
 499 ; whence Science of the Universe pos- 
 sible, t. 797, do. ; see Type-Form, Typical 
 Eeprocluction, Eeflect, Symbol, Analogue, 
 Counterpart, Echo, Bepetitive Eeflexion; 
 of Organized Being the same in all Spheres, 
 t. 834, p. 517 ; or Model, the Important 
 Consideration, t. 836, do. ; of the Constitu- 
 tion of All Things, t. 855-859, pp. 522-524 ; 
 Diagram No. 58, p. 524; of First Division 
 of Human Body, 1. 1037, p. 604 ; Universal, 
 cf Harmony, t. 1111, p. 632 ; Normal, do., 
 t. 1113, p. 633. 
 
 Type-Fokii, of the Human Hand, referred to, 
 c. 6, t. 503, p. 359, process of abridgment 
 of Diagram of, No. 80, t. 1039, p. 606 ; t. 
 1040-1042, p. 607 ; see Typical Plan, Out- 
 lay. 
 
 Type-Forms, theory that they assume matter 
 aud create, a. 4, c. 32, t. 136, p. 84 ; Ideo- 
 real Existences, Thoughts of God, etc., a. 
 5, do., p. 85 ; of Human Body (and of all 
 its Analogues, that is to say, of all things 
 in the Universe) ; Schemative Lines in 
 Pure Space ; Ideal Outlay ; Typical Plans ; 
 Patterns ; Norms ; a priori Ideas ; the 
 " Ideas " of Plato ; Pure Conceptional 
 Ideas, t. 455, p. 325 ; Self- Existent Creative 
 Forces,— Plato, c. 34, t. 503, p. 373 ; Gen- 
 etalia, t. 738, p. 477 ; of Position, Distance, 
 etc., t. 919, p. 550; Skeleton, Vertebral 
 Column, t. 957, p. 566 ; t. 958, do. ; Dia- 
 
 gram No. 72, do. ; of Male and Female, t. 
 990, p. 577 ; Eound, Straight, Oval, t. 996, 
 p. 580 ; Patterns, from which creation pro- 
 ceeds, t. 1050, p. 611 ; of three kinds, In- 
 itial, Medial, and Final, 1. 1051, do. ; not 
 the "Types" of the Naturalist, c. 1, t. 
 1053, p. 613 ; re-defined, do. ; Fruitful Ee- 
 sults of in Science, 1. 1054, do. ; Nuptial, 
 origin of, t. 1082, p. 623. 
 
 Typical Foem(s), of Minerals, Animals and 
 Vegetables, t. 628-630, pp. 441, 442 ; Ob- 
 jection answered, t. 631, pp. 442, 443 ; t. 
 930, p. 556 ; t. 958, p. 566 ; t. 975, p. 572. 
 
 Typical Measurements, t. 1027-1029, pp. 
 598, 599 ; t, 1031-1095, pp. 601-626. 
 
 Typical Numoers ; see Pivotal Numbers. 
 
 Typical Plan(s), Schemative Lines ; Ideal 
 Outlay ; Type- Forms, t. 455, p. 325 ; Crea- 
 tion, overlaid, how, t. 494, p. 354 ; Primi- 
 tive of Human Figure, Analogue of Planet 
 and Trail, t. 670, p. 459 ; Diagram No. 45, 
 do. ; t. 671, do. ; of Genetalia, t. 738, p. 
 477 ; of Universal Construction, t. 784, p. 
 494 ; of Vertebral Column, t. 895, p. 537 ; 
 Diagram No. 62, p. 538 ; t. 958, p. 566 ; of 
 Human Hand, t. 1039, p. 606 ; 1. 1045, p. 
 609 ; defined, whether self-existent or de- 
 rived, t. 1046, do. ; t. 1055, p. 614 ; of 
 Structure, t. 1013-1082, pp. 591-623 ; see 
 Type-Forms. 
 
 Typical Eeproditction of the Subjective 
 in the Objective World, t. 793, p. 49S ; 
 t. 795, p. 499 ; restated, in connection with 
 Anatomy, t. 968, p. 570 ; t. 969, do. 
 
 Typical Table of the Universe, t. 40, 
 p. 23. 
 
 Typical Tableau of the Universe, Dia- 
 gram No. 2, t. 41, p. 24 ; exhibits Head as 
 Analogue of Intelligence, Left Side or Heart 
 as so of Affection, and Eight Hand as so of 
 Action^ — Comte ; Trunk as Analogue of 
 Convergent Individuality, Limbs as so of 
 Divergent Individuality, and Totality of 
 Body, as so of Integral and Harmonic In- 
 dividuality and Order, t. 42, p. 26 ; t. 47, 
 p. 30 ; t. 97, p. 59. 
 
 Typographical Dress, of this Work, Intro- 
 duction, p. xviii. 
 
 u. 
 
 Uk-King, c. 2, t. 90, p. 54. 
 Ulterior Applications, of Universology, In- 
 troduction, pp. xx, xxvii, xxviii, xxxvii, 
 
 xxxviii ; 1. 1113, p. 633 ; t. 1123, pp. 638, 
 639 ; of Integralism, do. 
 

 DIGESTED INDEX OF THE 
 
 UXJPI teriority, Objectivity, t. 310, 
 
 ibiob Osnn, The, of Society, Notation 
 of, t. 808, p. -I s ; characterized, do. 
 
 UlTKBIOB BbaOTKUT, of EgO on Mind, of 
 
 1 rd on W< rd, :. 488, p. 896 ; t. 486, p. 
 : ; on Exterior World and Society, t. 
 486, ■!". ; ;. 487, p. 898 ; t. 488, p. 3u6. 
 Ulttmati Analysis, t. 765, p. 487. 
 
 I'lTIMATh- POSTULATE, Of Ull'lVcTSOlogV J All 
 
 1' rlnoa True, t. 414, p. 889; statement 
 guarded, c l, •_', do., p. 8J 
 
 Ultimate Solution, of Organic and Educa- 
 tion;,: Differences, t. in;), p. 033. 
 
 Ultimates, Logical, = Natural Origins, a. 
 17. e. 88, t. 136, p. 91 ; Natural, a. 18, do.; 
 a. 20, do. 
 
 Ultimation, and Power, Objective, t. 434, p. 
 
 Umbilical Cord, of Social Foetus, severed, 
 t. 434, p. 306. 
 
 In applied Numbers, predominate, t. 695, p. 
 4o4. 
 
 In conditioned, The, Clefs of; Tbe Infinite 
 and The Absolute, t. 239, p. 185; defined, 
 do.; Hamilton, a. 25, t. 267, p. 214; Do- 
 main of Speculative Philosophy, t. 337, p. 
 240. 
 
 Understanding— Swedenborg, c. 37, t. 136, 
 p. 85 ; echoes Form, t. 808, p. 507. 
 
 Vni him. nsionality, of Musical Cord, epit- 
 omized from Tri-dimensiouality of the Tri- 
 sected Cube, t. 1032, p. 602; Total Purpose 
 of Mathematics, do. 
 
 Uhx-Dibeot] nality, Seriated, Lengthwise, 
 t. 657, p. 456 ; see Omni-Dircctionulity. 
 
 Unification, of Science and of Creed, c. 1, t. 
 858, p. 249; of Weights and Measures, t. 
 438, p. 805; of Human Knowledge, do.; of 
 t i Speech of all Nations, t. 4b4, p. 340; 
 True or Composite, of the Sentiments 
 and Cohov t of Mankind, t. 1057, p. 616. 
 
 Unikyino Scheme, of Ideas, none claimed 
 since Hegel till now, t. 191, p. 133; Ilickok 
 urns the pretension, t. 198, p. 134; is 
 ee,— Ilickok, a. 4, t. 193, p. 137. 
 
 Unism, The First Law of Universal Being, 
 
 d and defined, t. 203, (1), p. 143; = 
 
 ^ration, t. 208, p. 149; the Scientific, is 
 
 Duism, t. 477, p. 342 ; Analogue of Nature ; 
 
 the Fundamental Principle, t. 541, p. 887 ; 
 
 of Point, Position, The Good, 
 
 15, pp. 3SS, 389; = 
 
 . p. 681. 
 
 Uni m and Duism, Ultimates of Logical An- 
 
 alysis, a. 21, c. 32, 1. 136, p. 92; Abstract 
 and Analytical Principles, more radically 
 bo than Trinism, e. 1, t. 208, p. 145; t. 2<j3, 
 p. 146; = Ajuirmi, The Unlimited, and 
 P«nM, The Limit, a. 80, t. 'J04, p. 153 ; 
 - One and Many, a. 31, do., p. 16o; Prime 
 ELnmmofBeing, t.225, do.; see [nexpug> 
 liability, and Polar Antagonism of Frimo 
 Elements; marriage of, without divorce, t. 
 226, p. 162; all the Philosophical Anti- 
 theses, instances of, no other terms ade- 
 quate, c. 2, t. \i-20, p. 164 ; not merely Sin- 
 gulism and Pluralism, c. 4, do., p. 165; 
 in Elementisnms of Number, c. 1, t. 228, p. 
 177 ; incapable of an Absolute Abstraction, 
 a. 4, t. 267, p. 199 ; Universality of, a. 15, 
 do., p. 207 ; Inezpugnability of, t. 524, p. 
 880; illustrated by the Wisdom-Man and 
 the Love-Woman, — Swedenborg, t. 525, 
 do. ; Form- Analogues of, Point and Line, 
 t. 532, p. 383; Diagram No. 12, do.; 
 Tables 37, 38, t. 543, 545, pp. 388, 389 ; or 
 Something and Nothing, Dual ; their Tri- 
 grade Distribution, etc., = Orderly Evolu- 
 tion of Cardinal Numeration, the Canon or 
 Criticism on all Distribution, t. 642, p. 
 450 ; t. 643, p. 451 ; t. 644, do. ; Kelatoid, 
 t. 739-741, p. 477 ; Table 43, t. 741, p. 478 ; 
 a Fructifying Series, t. 743, do. ; t. 744, 
 do. ; Subtransoendental sense of, t. 745, p. 
 479 ; always Masculoid, Scientoid, t. 746, 
 do.; how differ from Ordinism and Car- 
 dinism, t. 749, p. 480; t. 751, p. 481; 
 Primordial Principles, Point or Head, and 
 Line or Trunk, Point and Line Anthropoi- 
 dule, c. 1, t. 895, p. 538 ; apply to Indeter- 
 minismus, t. 897, p. 539. 
 Unism, Duism, Trinism. Introduction, p. xv ; 
 first mention of, t. 126, p. 71 ; of the pro- 
 cess of Eating; Unition, Separation, Com- 
 pound, a. 19, 20, c. 32, t. 136, p. 91 ; the 
 Three Primordial or Basic. Principles of 
 Tliought, Existence, and ilfovemcnt in the 
 Total Universe of 'Being ', stated and defined, 
 t. 203, pp. 143-146 ; Traceable Regularity 
 of Structure through the Universe, t, 
 p. 146; relation of, to doctrine of Pytha- 
 goras, a. 1, do. ; institute a new Deductive 
 Method, t. 205, p. 147 ; their Exactitude, 
 Significance, and Value, do.; in another 
 sense, One Principle, The Unitary on 
 Serial Law of all Science, t. 206, p. 147 j 
 more simply defined, Spirit of One, Spirit 
 of Two, Spikit of Three, do. ; have Clef 
 1 ; 2, in predominance over 1 ; ; = Syn- 
 
BASIC OUTLINE OF UNIVEKSOLOGY. 
 
 757 
 
 stasis, Analysis and Synthesis, Table 12, t. 
 211, p. 151 ; not mere methods of our own 
 thinking ; Universal States aud Processes ; 
 the " Ways of God," t. 212, p. 152; de- 
 monstrated as Primordial Principles, t. 
 224, p. 160 ; t. 225, do. ; t. 226, p. 161 ; 
 distributing the Systems of Greek Phil- 
 osophy, Table 1, c. 1, do., p. 163 ; The Art of 
 Printing, illustration by, c. 6, do., pp. 166- 
 16S; predominantly Sciento-Philosophic, 
 but Absolutely Universal, t. 245, p. 187 ; 
 do not require their Clefs, t. 247, t. 188 ; in 
 the Constitution of Number itself, t. 252, p. 
 190; inconceivable wholly apart, distin- 
 guishable not separable, do., p. 191 ; of 
 the Absolute, a. 5, t. 267, p. 200 ; a. 26, do., 
 p. 215 ; in social affairs, t. 304, p. 220 ; the 
 Universaloid Sciento-Philosophic Prin- 
 ciples, (see Teeth and Nails), t. 461, p. 
 333 ; t. 462, do. ; Punctism, Liniism, etc., 
 c. 5, t. 503, p. 358 ; c. 7, do., p. 359 ; Table 
 39, t. 553, p. 397 ; relation of, to Cardinism, 
 Space, Horizontalism, (Cardinal Points), t. 
 590, p. 419; t.529, do. ; of Force or Mechan- 
 ical Action, t. 622, p. 438 ; Complications 
 of, as Heads of the Numerismus, t. 700, p. 
 465; of the Something and Nothing, or of 
 Positive Number and Zero, t. 713, p. 469 ; 
 of Organized Human Society, what, t. 761, 
 p. 485 ; see One, Two, Three ; Primitive 
 meaning of, t. 899, p. 540 ; Origins of An- 
 alytical Generalizations, 1. 1008, p. 588 ; 
 1. 1010, p. 589 ; as seen by the Frothing- 
 hams, t. 1103, p. 628. 
 
 Unism and Trinism, vs. Duism, t. 899, p. 540. 
 
 Unismal, = Natural and Vulgar, or Common, 
 c. 5, t. 3, p. 2 ; Tabic 3, t, 27, p. 17. 
 
 Unismus, of Society, the Pivot or Chief, t. 
 761, p. 485 ; Duismus, and Trinismus of 
 Form, t. 926, p. 554 ; Punctismus, Liniis- 
 mus, do., do. 
 
 Unison, in Music, t. 948, p. 562. 
 
 Unit, Point, Atom, — Pythagoras, Whewell, 
 Introduction, p. xxv; Absolute, = The Ab- 
 solute = God, t. 127, p. 72 ; the Absolute 
 contains Numbers One, Two, Three, 1. 130, 
 p. 73; and Point, etc., Analogy of; see 
 One, see Point ; a. 37, t. 204, p. 165 ; An- 
 alogue of Sensation, Entity, a. 38, do., p. 
 166 ; = Point = Thing, t.251, p. 190 ; sub- 
 stance-like, sensationoid, do. ; Analogue 
 of Thin Point, t. 530, p. 382; converts into 
 Eeal Object, how, t. 541, p. 387 ; Atom, 
 Monad, etc., t. 759, p. 484 ; the, Numerical, 
 Analogue of Point ; Body, Mind, Soul, t. 
 
 838, p. 518 ; and Point ; joint Analogues 
 of Universe, World, Man, Cell, t. 839, do. ; 
 Single, or Thing, or Person represented by 
 Single Dot ; Aggregations ; Incoherent, Co- 
 herent, as Individuals in Society, monochro- 
 matic, t. 842, p. 519 ; the Absolute Positive 
 One = All, defined, t. 876, p. 528 ; the, Pi- 
 votal and Hinge-wise One between Integers 
 and Fractions, t. 873, p. 529 ; of Line, or 
 Long Measure, final purpose of Mathe- 
 matics, 1. 1032, p. 602; The, the Apex of 
 Cardinal Integral Numeration ; Analogue 
 of Cell, 1. 1070, p. 619 ; includes a Uni- 
 verse of Fractional Numbers, t. 1071, do., 
 Analogue of Spiritual Interiors, t. 1071, p. 
 620 ; a Hinge-point, 1. 1072, do. ; with- 
 drawn, 1. 1073 do. ; series inverted, 1. 1074, 
 do. ; represents a Head, t. 1075, do. ; de- 
 veloped into Human Body, 1. 1076, p. 621 ; 
 1. 1078, p. 622. 
 
 Unitarian Protest, 1. 196, p. 135. 
 
 Unitarianism, t. 129, p. 73 ; mentioned and 
 classified, t. 353, p. 249 ; c. 1-3, do. 
 
 Unitary Function, of Law, t. 490, p. 419. 
 
 Unitary Home, Architecture for, Spiritist, 
 — Hewitt, c. 1, t. 453, p. 322. 
 
 Unitary Law ; see Law, 1. 137, p. 98 ; t. 206, 
 p. 147. 
 
 Units, of Number, repeat Atoms, and these 
 Substance, t. 398, p. 280 ; Two, see Two- 
 Units ; of Measurement, how named, t. 
 452, p. 321 ; Individual, are the Substance 
 of Number, t. 686, p. 462 ; in Sum, Indi- 
 viduality of, t. 759, p. 484. 
 
 Unity, from Variety, Eeligious, New Cath- 
 olic Church, Introduction, p. viii ; of Law, 
 inconceivable that it should not exist, c. 8, 
 1. 15, p. 13 ; = Absolute Law and The 
 Universal Logic, do. ; Eeligious, Final, 
 to be secured through Universology, In- 
 tegralism, and Pantarchism, t. 57, p. 35 ; 
 of mankind, will be constituted through 
 Science, t. 73, p. 42 ; from Number 1, Fun- 
 damental Principle of All Things, 1. 116, 
 p. 68; focal point where Qr~ ,: .ty, Quantity, 
 Eelation and Modality unite and centre, t. 
 117, p. 69 ; allied with First, and Great 
 First Cause, do. ; Primitive divides into 
 Positive and Negative Sides, 1. 118, do. ; 
 contrasted with Zero and with Plurality, t. 
 119, do. ; Procedure from, to Variety, de- 
 veloping, 1. 129, p. 73 ; Self-retention in, 
 conservative, do. ; contrasted with Zero, t. 
 
 130, do. ; personal, centralizing, etc., t. 
 
 131, do. ; Intellectual fixed Centre of, will 
 
70S 
 
 DIGESTED INDEX TO THE 
 
 t o Unity of tho Race, t. l 15, p. no; in 
 
 :y, Intlnite, in Unity, = 
 
 Univaricty, t. 90S, p. 149; Type of Every 
 
 tencc and Movement, do. ; end Plu- 
 
 bality; The Absolute,— Mill, a. 17-80, t. 
 
 ., do., p. 814 ; and 
 
 InIUVIIH'AI.II Y. BOOifll, H.VLANOl 1) Vibra- 
 tion of, t. 802, 808, p. 819 ; of Society, and 
 Pivol p. 920; see Complex Unity ; 
 
 Composite Unity ; of Law, between the two 
 Worlds, t. 861, p. 969; Ideal, residing in 
 lity qf IXffermi TAtaye, t. 890, p. 976; 
 See Equality, [deal Unity, Spiritual Unity; 
 With God, Btraggle for, to end, when, c. I, 
 t. 437, p. 310 ; of Law, do. ; badge of 
 Nature, yet Pluraloid, t. 764, p. 4^6 ; of 
 
 Law, coincides with and characterizes Sci- 
 ence, do. ; of all Intellectual Conceptions, 
 basis of Universal Harmony, t. 1111, p. 
 632; basis of, 1. 1112, do.; of the Race, 
 Planetary Evolution of, t. 1114, p. 634; In- 
 tegral and Composite, Ulterior, of Two 
 Grand Opposite Doctrines in Religion, 
 Philosophy and Practical Life, c. 2, t. 1119, 
 p. 637 ; Central Undeveloped, of Old Cath- 
 olicism, t. 1128, p. 639. 
 
 Unity- aspect, of Society, = Convergent In- 
 dividuality, e. 2, t. 40, p. 24. 
 
 Unity of the Sciences, necessary to initiate 
 the True Intellectual Dispensation, c. 35, 
 t. 136, p. 84; achieved, the Birth of tho 
 True Humanity, a. 51, t. 204, p. 172 ; ad- 
 dresses the Universal Faculty in Man, 
 do. 
 
 Univariant, c. 2, 1. 15, and Table 1, p. 11. 
 
 Univariant Individuality, defined; Nota- 
 tion of, t. 304, p. 220. 
 
 Univariant Reconciliation, and Interior 
 Harmony, t. 1113, p. 633. 
 
 Univariety, defined, t. 202, p. 142; of 
 "Wholeness and Ilalfness, = Integration or 
 Synthesis, t. 316, p. 226 ; t. 397, p. 280 ; of 
 Sects and Creeds, in reconciliation, c. 9, t. 
 430, p. 803 ; of State and Members, t. 760, 
 p. 4^5 ; of All Things, do. ; Fourier, 
 Schiller, Warron, do. 
 
 "Universal Alphabet," noticed, a. 19, t. 
 169, p. 124. 
 
 Universal Deduction, c. 5, t. 1012, p. 
 
 Univi.u-at, Faculty, in Man, distinguished 
 from Particular Faculty, a. 16, t. 204, p. 
 
 Truth for All, not merely Truth for 
 
 Some, do. ; a. 88, do., p. 161 ; The, in Man, 
 addressed alone by Science, a. 51, t. 204, p. 
 
 172; difference between, and Particular, n. 
 
 5."), t. -jo4, I-. 17:5; addressed by Law, t. 
 47»s p. 840; to he addressed in 'lip 
 t. Hot, p. 699 ; Intellectual Truth j a 
 mount, t, 1117, p. •;::.">. 
 
 Universal Good, over all Individual Aspi- 
 rations, t. 1117, p. I 
 
 Universal Laws; see Necessary Truths. 
 
 Universal Loqio, The, = Absolute Law, or 
 The Unitary Law, c. 8, t. 15, p. 13; = 
 Transcendental Philosophy or Mctaphysic, 
 c. 3, t. 40, p. 96. 
 
 " Universal Mathematical Formula," — 
 Wronski, o. 1, t. 489, p. 849. 
 
 Universal Principles, Comtean, Kantcan, 
 and Sc'.ento-riiilosophie, discriminated, t. 
 456, p. 327 ; of other Philosophers, t. 458. p. 
 330; three kinds of, in Seiento-Philosophy, 
 t. 459, p. 331 ; Primitive of, Universaloid, 
 Analogues of in Body, do., p. 332 ; Sec- 
 ondary, t. 460, do. ; Tertial, t. 461, do. ; 
 Epitome of, in every least thing, do., p. 
 333; derived and named from Number, 
 t. 494, p. 353; of Being, symbolized in 
 Human Body — by Number, c. 2, t. 503, p. 
 867; c.7-9, do., pp. 359-361. 
 
 M Universal Systems," (" Univcrsologies"), 
 Ordinoid, defective, c. 1, t. 7:1''., p. 475 ; 
 Tho True, Cardinoid as hasis, do.; no 
 Mathematical Canon, c. 3, do. 
 
 Universal Truth, and Faculty in Man, — 
 Koinoloiricism, a. 88, t. 204, p. 161 ; Table 1, 
 c. 1, t. 226, p. 163 ; a. 33, t. 204, p. 166 ; 
 Test of, c. 1, t. 494, p. 353. 
 
 Universal Type, of Harmony, 1. 1111, p. 
 632. 
 
 Universal Unity, The, of Fourier, t. 361, p. 
 259. 
 
 Universality, new kind of, from Speciality, 
 carried to the minutest Particularity, t. 461, 
 p. 333; of Law, Keynote of Science and 
 of Transcendental Philosophy, t. 768, p. 
 488. 
 
 UNrVERSALOID SciENTO - PlIILOSOPniO UNI- 
 VERSAL Principles — Unism, Duism, Trin- 
 ism, — Analogues of, in the Human Body, 
 t. 459. p. 
 
 Universale, accord with Thought as con- 
 trasted with Sensation, a. 40, t. 204, p. 
 166; of Elaborated Form, in Egg, t. 785, p. 
 495; or Principles, all contained in any 
 t Thing, c. 3, t. 1012, p. 591 ; of two 
 kinds, e. •!, do. 
 
 Universe, The. defined, t. 1, p. 1 ; Science 
 of, = Ui/tversology, t. 3, p. 2 ; see Univer- 
 
BASIC OUTLINE OF UNIYEESOLOGY. 
 
 7od 
 
 sology ; do., t. 7, p. 5 ; further defined as 
 average of Individual Conceptions, t. 7, 8, 
 p. 6; Grammar of, c. 1, t. 144, p. 104; 
 Threefold distribution of, Matter and 
 Mind; Substance and Form; Station and 
 Motion, Table 1, 1. 145, p. 105 ; Alphabet 
 of, noticed, a. 19, t. 152, p. 124; to World, 
 as God to Man, t. 448, p. 316 ; new and 
 regenerate, from Coition of Science and 
 Keligia-Philosophy, c. 4, t. 448, p. 318 ; 
 Etymology of, t. 541, p. 387 ; each Man is 
 one, t. 639, p. 449 ; Language, a type of, 
 Note, t. 807, p. 506 ; a Point, expanded in- 
 finitely, t. 816, p. 511 ; see Point; Actual, 
 between the Infinite Magnitude and Mini- 
 tude, t. 819, do. ; t. 824, p. 514; at rest in 
 Space, Form of, t. 788-795, pp. 496-199 ; 
 Globose, t. 73S, 739, p. 496 ; Ovoid, t. 790, p. 
 497 ; t. 795, p. 499 ; Diagram No. 52, do. ; 
 Conformity of Shape of, and of Planet, t. 
 792, p. 493; t. 826, p. 514; in Space, t. 
 865. p. 526 ; what, t. S84, p. 533 ; how con- 
 stituted, t. 891, p. 536 ; a product of Man 
 and World, t. 1068, p. 618 ; of Facts and 
 Principles, too large to be mastered in the 
 infancy of the race, 1. 1111, p. 632 ; The 
 Created, repeats Woman, c. 1, t. 1119, p. 
 636. 
 
 Uxiversitt, The, = Scienta-Philosophy or 
 whole Domain of Learning, Scientific and 
 Philosophic, c. 13, t, 43, p. 28 ; The, works 
 in preparation in, a. 19, t. 152, p. 124 ; 
 Pantarchal, Profs. Harland and Clancy; 
 Multiplication, New System of, c. 3-5, t. 
 863, pp. 525, 526 ; see Pantarchal ; Work- 
 ing ; see Working University. 
 
 U>iveesologicax, verdict on the philo- 
 sophical question of Perception ; inte- 
 grates, enlarges; Substance and Form of 
 Thought, in A:ntitheticae Reflexion, 
 with diffei'ing Proportions, a. 11, c. 32, t. 
 136, p. 89. 
 
 UxTVERSOLOGICAL DISTRIBUTION", t. 303, p. 
 
 219. 
 Uxiversology, Statement of, Introduction, 
 p. x ; includes a New Scientific Method, 
 do., p.xi; combines the study of Matter 
 and of Mind ; illustration from Astronomy, 
 do., p. xii; how it will teach, do., p. xv; 
 domain of, do., p. xvi ; what it will ac- 
 complish, do., p. xix, xxi, xxii, xxiii; char- 
 acterized, do., pp. xxvi, xxviii, xxxi. xxxih, 
 xxxiv, xxxvii ; defined, = Science of the 
 Universe, t. 3, p. 2 ; the name justified as 
 to Hybridity, c. 1-9, do. ; two Grand De- 
 
 partments of, t. 4, do. ; and "Positivism,*' 
 compared, t. 40, p. 22 ; and Table 7, (Typ- 
 ical Table), do., p. 23 ; Analogous with 
 whole Human Body, and with Man and 
 the World, Typical Tableau, t. 41, p. 24; 
 requires a Nomenclature, c. 1, t. 43, p. 26 ; ' 
 the greatest of Sciences, t. 45, p. 29 ; bor- 
 rows from all other systems, adds its 
 own originality, do. ; affirms the Reason as 
 the governing faculty, c. 2, t. 5S, p. 35 ; 
 is competent to disperse all mystery out 
 that of Being itself, t. 59, p. 36 ; applies to 
 Spiritual Phenomena, do. ; is the Scientific 
 Discovery of " Correspondences " and 
 " Universal Analogy," do. ; accepts and 
 reconciles Spiritualism and Materialism, 
 t. 68, p. 40 ; reconciles The Absolute and 
 The Relative, as Aspects of Being, t. 69, p. 
 41 ; is competent to all Metaphysical Solu- 
 tions, t. 70, do. ; to fix the limit of possible 
 knowledge, do. ; will reconcile all Schools, 
 do., t. 71, p. 42 ; all Sects, t. 73, lo. ; ap- 
 plication of, to Ultimate Solutions, t. 78, p. 
 44 ; all Systems of Government and Social 
 Doctrines, t. 79, do. ; will convert Radicals 
 to Conservatism, and Conservatives to 
 Radicalism, do. ; will make Morality a posi- 
 tive science ; will regulate Industry, etc., 
 do. ; analogous with human body, t. 80', p. 
 45 ; prophesied by Pythagoras, t. 91, p. 55 ; 
 drift of to Sciento-Philosophy, t. 109, p. 65; 
 alone can interpret Swedenborg, 1. 105, p. 
 62 ; New Science of, founded in the dis- 
 crimination 1 ; 2; t. 124, p. 71, has that 
 for its Clef or Signature, t. 125, do. ; Gen- 
 eral Method of, and of Integration, c. 32- 
 IV, t. 136, p. 83 ; = Grand Serial Law of 
 Distribution in the Universe, t. 137, p. 98 ; 
 the Grammar of the Universe, c. 41, t. 144, 
 p. 104 ; will overcome prejudice of Scien- 
 tific World against Analogy, t. 105, p. 120 ; 
 common bond of all the Sciences, t. 183, p. 
 129 ; an Instrument placed in the hands of 
 all, t. 190, p. 133 ; based on Cnism, Duism, 
 Trixisit, t. 198, p. 136 ; revival of the 
 Pythagorean Philosophy, not in the antag- 
 onistic, but in the reconciliative sense, a. 
 29, t. 204, p. 160 ; as Measurar of all Phil- 
 osophies, do. ; a Single Analytical Gener- 
 alization, do. ; The Universal Reconciliation 
 of, a. 30, do. ; System of Morals of, a. 35, 
 do., p. 163 ; Universal Logic, Domain of, 
 a. 44, t. 204, p. 169; = "The Spirit of 
 Truth," a. 43, do., p. 171 ; impersonal ; 
 Supercedure of Arbitrism by Logieism, 
 
7G0 
 
 DIGESTED INDEX TO THE 
 
 ' Ihrist, !• mls- 
 
 . and expound hia irhile, yet, 
 
 rine prop] i 
 
 a, do. ; the Bfasouloid and Seneo- 
 
 ne, d<>. ; doea not olaim to open 
 
 all knowledge instantly, ., p. 178; 
 
 function of, to furnish ■ method, not to 
 
 decide, c. L, t.281, p. 178; and Integration, 
 
 how based, and of what tl.< 
 
 a oi < niTicisii on, 
 Number, Form, o. 1, t. 494, p. 854 ; fnnc- 
 'v between One and Two, t. 
 p. 478 ; a Fructifying Beriea, do. ; de- 
 fined, t. 885, p. ">17; re-defined, in distino- 
 r'rom Morphology, t. 980, p. 556 ; Doc- 
 trine and Meaning of, a. 5, t. 998, 999, p. 
 5S3; t. 1000, do.; leas extended than In- 
 diana, a. 18, t. , p. 587; basis 
 of in Analytical Centralization, 1. 1009, 
 . L013, ]>. 590; will expound Ra- 
 e of Kepler's Laws, t. 1034, p. 603 ; 
 will reconcile the diverse views of the 
 Nature and Be'intr of God, t. 1111, p. 632 ; 
 Ulterior Applications of; see Ulterior Ap- 
 plications. 
 Unlimited. The, ar.d The Limiting compose 
 The Limited, a. 19, t. 204, p. 153; = Apei- 
 ron = Unism, a. 20, do. ; a. 81, 22, do., p. 
 : The [nflnite, Table 1, c. 1, t. 22G, p. 
 163; t. 250, p. 189. 
 
 " I'nmadk PBIYOXPLM," — Ilickok, t. 476, p. 
 
 " I Nil lan i no AbstraotxohB," The Abso- 
 lute and The Infinite; J. S. Mill on Sir 
 Wm. Hamilton, a. 6-10, t. 267, pp. 200-208 ^ 
 commented on, a. 10-82, d<>., pp. 202-^'u; 
 see Senseless Abstractions. 
 
 Unoids, Daniels, etc., c. 5, 7, t. 43, p. 27; t. 
 460, p. 889 ; t. 462, p. 
 
 Up. a Single Fixed Point ; Every Point, t. 
 1121, p. I 
 
 Up and Down, Ls there any such difference? 
 a. 13, 14, 15, c. 3ii, t. 186, p. 90; none in 
 the Absolute, a. 55, t. -j"4, p. 174. 
 
 Upper Half of the Body, = Ascendants, 
 Ancestors, Superiors, t. 980, p. 573. 
 
 Uprightness, of Posture, related to Morals, 
 t. 453, p. 322; of Conduct, allied with 
 BtraightneSS, Justness, Justice, etc., t. 521, 
 p. 37'.* ; of Vegetable Trunk, t. 888, p. 535. 
 
 Uranology, place of, in Scale, Tablel5, (Fun- 
 damental Exposition), t. 278, p. ii04 ; pre- 
 ferred to Cosmology, t. 338, p. 240 ; echoes 
 to Anthropology, Table 17, t. 889, p. 241; 
 repeats Pure Idealism, Table 29, t. 394, p. 
 279 ; a branch of Clasaiology, t. G34, p. 445 ; 
 Diagram 43, do. ; t. 635, do. 
 
 Utter Consecration ; see < onsecration. 
 
 Utter Keversals, of Primitive Faiths, t. 
 1121, p. 638. 
 
 v. 
 
 Yatal Form, the MorphS* Something, (the 
 & ;.l Nothing), t. 802, p. 500; c. 1, do., p. 
 501. 
 Ya CUM, anl Plenum, t. 801, p. 500. 
 Yalley, and Mountain, illustration, c. 40, t. 
 
 \. 527, p. I 
 Vax.uk, Real, assigned to Unit or Point make3 
 
 ■ . 887. 
 Valcxs, Table No. 42, t. 688, p. 461. 
 
 iations, Calculus of, Clef of, t. 281, p. 
 
 " Yai iati >ns of Form,"' and " Changes of 
 0. 30, 33, t. 503, pp. 
 
 OfTT-AflPBOT, of the social Constitution, 
 -lit [ndividuality, Individuality, 
 
 mal Independence, c. 2, t. 40] p. 
 24. 
 
 Yai'.iltv, t. 129, p. 73; related to the 
 
 Number Two, t. 202, p. 141 ; Infinite 
 in Unity, and Unity in Variety, = Uni- 
 varicty, t. 202, p. 14:2 ; Type of Every Ex- 
 istence and Movement, do. ; Ground of 
 Reconciliation, 1. 1113, p. G33 ; see Material, 
 Spiritual. 
 
 Yarieties, in Classification, t. 492, p. 351. 
 
 Yegetable, and Mineral, union of, in Ani- 
 mal, t. 10G8, p. 818. 
 
 Yegetable Kingdom, echoes to Natural Real- 
 ism, t. 359, p. 257 ; Table 23, t. 359, p. 258 ; 
 = Scientismug of Nature, t. 888, p. 535; 
 Analogue of Abstract Form, 1. 1085, p. ')17. 
 
 Yegetalooy, Botany, Table No. 15, (Funda- 
 mental Exposition), t. 27S, p. 204; repeats 
 Natural Realism, Table 29, t. 394, p. 279; 
 and Animalogy, Analogues of, in Body, t. 
 453, p. 828. 
 
 Veoetism, Linioid, t. 607, p. 429 ; Perpendio- 
 
BASIC OUTLINE OF UNIVEKSOLOGY. 
 
 761 
 
 ular, t. 629, p. 442 ; in Human Body, t. 
 653, p. 444. 
 
 Velocity, t. 370, p. 276 ; of Falling Bodies, 
 Ratio of Increments of, t. 1035, p. 604. 
 
 Vernacular, of the World, Alwato, Intro- 
 duction, p. xxvii. 
 
 Vertebrae, Analogues of Periods in Time, t. 
 455, p. 326 ; 8 groups of 3 each, do. ; Ana- 
 logue of " Four and Twenty Elders," do. ; 
 group of, c. 7, t. 503, p. 361. 
 
 Vertebral Column, Analogues in, of Uni- 
 versaloid Generalogy, Comte's "First 
 Philosophy ;" the " Four and Twenty El- 
 ders," t. 455, p. 325 ; Analogue of Time, 
 do., p. 326; Ordinismus of Skeleton, Steps 
 or Tracks, t. 895, p. 537 ; Diagram No. 
 62, do., p. 538 ; Superior and Inferior, 
 Diagram 71, t. 954, p. 564 ; t. 956, p. 565 ; 
 Typical Plan of, t. 957, 958, p. 566 ; Dia- 
 gram 72, do., t. 965, p. 569 ; 1. 1045, p. 609 ; 
 t. 1055, p. 614. 
 
 Vertebrates, Serial and Revolving Develop- 
 ment of, t. 884, p. 533. 
 
 Vertebrism, level or prone ; Man the Excep- 
 tion, t. 631, p. 443; Vegetism Perpendic- 
 ular, do. ; t. 633, p. 444. 
 
 11 Vestiges of Civilization," t. 1098, p. 627 ; 
 approach of, to Universology ; character- 
 ized, t. 1105, p. 629. 
 
 " Vestiges of Creation," c. 1, 1. 1053, p. 
 613; t. 1110, p. 631. 
 
 Vibration, Balanced ; see Balanced Vibra- 
 tion. 
 
 Vibrations, Motions> etc., a department of 
 
 Form, t. 507, p. 360 ; of Heat and Light, 
 etc., do. 
 
 Vicarious Assurances, of Constructive Ideal- 
 ism,— Masson, a. 4, t. 366, p. 264 ; t. 404, 
 p. 283. 
 
 Virtue, as conceived by Socrates, a. 37, t. 
 204, p. 165. 
 
 Vis, Viscus, Viscera, noticed etymologically, 
 c. 1, t. 348, p. 246. 
 
 Viscerismus, t. 310, 311, p. 224. 
 
 Vishnu, the Preserver, c. 7, t. 430, p. 3D2. 
 
 Visual Presentations, = Adjective, t. 551, 
 p. 390. 
 
 Vital Realism, defined, t. 359, p. 258 ; re- 
 peats Animalogy, Table 23, do. ; Table 29, 
 t. 394, p. 279. 
 
 Vivid Instant ; see Instanciality ; Point of 
 Unition between Space and Time, t. 665, p. 
 458. 
 
 Vocabularies ; see Dictionaries. 
 
 VOCABULARY, p. xlhi. 
 
 Vocality, Sounding Breath, = Vowels, t. 
 483, p. 345. 
 
 Volume, or Solidity, simplest form of, (Rec- 
 tilinear), t. 538, p. 386; Tome, etc., Dia- 
 gram 69, t. 923, p. 550. 
 
 Voluptuousness, of Feeling, related to the 
 Trunk, Feminoid, t. 807, p. 506. 
 
 Vowels, and Consonants, Analysis of,, re- 
 ferred to, t. 483-485, pp. 344, 345, 347 ; c. 
 1, t. 484, p. 346-, absolutely analyzed = 
 Zero or Silence, t. 483, p. 345. 
 
 Vowel-Sounds, Analogues of Points, t. 549, 
 p. 391 ; vacillation of, t. 604, p. 426. 
 
 w. 
 
 Waddle, or Walk, Analogue of Dialectic, t. 
 375, p. 267. 
 
 Wadsworth, his poem, The Cuckoo, Intro- 
 duction, p. xxx. 
 
 Walk, or Waddle, Analogue of Dialectic, t. 
 375, p. 268 ; Way, Practical Dialectic, t. 
 481, p. 344. 
 
 Wallingford ; see Oneida. 
 
 War, Great American, t. 432, p. 304. 
 
 Warren, (Josiah), author of " Equitable 
 Commerce," note, c. 2, t. 40, p. 24 ; repre- 
 sentative man of Divergent Individuality, 
 " The Sovereignty of the Individual," t. 
 48, p. 30 ; Scientoid, Analytical, Disinte- 
 grating, Radical, t. 55, p. 34; pushes In- 
 
 56 
 
 dividualism to its Ultimates, t. 56, p. 34 ; 
 his doctrine of Individuality, Value, and 
 Defect of, t. 760, p. 485. 
 
 Water, an Element, Analogue of the Head, 
 of Intelligence, of Reflexion, etc., t. 94, p. 
 57 ; measurer, common level, etc. ; type of 
 Mind, do. ; t. 95, p. 58 ; t. 97, p. 59 ; re- 
 instated as an Element, 1. 102, p. 61 ; sur- 
 face of, t. 96, p. 58. 
 
 Water-level, meaning of, t. 566, p. 400 ; t. 
 679, p. 460. 
 
 Weaning, of Child, Analogue of weaning 
 of the Race from its Blind Faiths, or Pro- 
 visional Creeds and loved Objects of Vene- 
 ration, in obedience to the development of 
 

 Pit i INDEX OF 1 
 
 .'. of the 
 Agv . painful, 0. 81, t. 
 
 ¥1 bdu, Analogm of Kami 
 
 :>gk-For\i I or Me- 
 
 W«i t, 935, p. 
 
 . Jo. 
 
 D of, t. 
 
 Wbbt, asd Bast, t. i : Spirit of, 
 
 Reconciliation of, I 
 p. 
 
 to reassume rank over The E 
 
 to the leading 
 introduction, p. 
 xxv. 
 Whit»of Egg. Analogue of Space, t. 5-33, p. 
 
 . . 
 Whole, The Gra. iug, a. 19, t. S \ 
 
 "Whole Body, Astronomical Analogies of, t. 
 
 "Whole Numbers; see Inte^ 
 Wholeness, - . . _ . p. 193 ; and 
 
 -', Jo. ; more primitive than 
 Something a:. 
 
 :-, do.; ai 
 
 an Antithesis 
 tive and Duismal, do. ; Simple, 
 = Ii -ition, 
 
 do. ; e. 7, t. 60S, pp. 359, 360 ; of Body, 
 do. ; Complex of do., do. •, of Hand, Jo., p. 
 360 ; Symbolized by Seven (or Tweh 
 10, 12, Jo., p. 
 
 Wholeness . 
 
 : loliness, t. 309, \ , 
 t. 482, p. 344. 
 "Width, Dimension of, t. 1021, p. 593; see 
 
 ith. 
 "Wilkinson, J. J. G., notice of, t. 1106, p. 
 
 "Will. — Bwedenb rg, " • ": = 
 
 Movement, Table 10, t. 14- : The 
 
 : and 
 Love, blende 1 by 
 
 ■J, p. 540 ; 
 pee ' 
 Will of Go©, Primal F'rce, ultimates as 
 Matter.— Ii: 
 
 :iie ; see Trachea. 
 
 Wixo«, of Edifice, = Arras 0. ., p. 
 
 dom, "a real - ienborg, 
 
 four .; L d, t. ] 
 
 do. ; 
 I tial Light, 
 do.; and L< Spiritual ! 
 
 ienborg'- 
 p. 61; c. 2-5, do., •. 136, 
 
 : Table 1, c. 1, L _'-' - -. p. 168 ; while 
 • at the servant of Love, a. 48, 
 K p. 171 ; of the Sage, a. 11, * 
 999. p. 
 "Within, The, and The Without, Relations of, 
 
 c. 1. t. 187, p. 131. 
 Without. The, and The Within, Relations of, 
 
 c. 1. ■ 131. 
 
 Woman, one noble and honored, alluded to, 
 first student I ro luction, 
 
 p. vii; c. 1, • 
 Woman, as ( . with Man, t. 32, p. 
 
 with Woman, do.; why here 1 
 oppressed by Man, c. 25, 26, t. 186, p. 81 ; 
 Man a Form of Wisdom, — 
 ; her 
 
 ale), primarily imj 
 a. 11. ". 186, p. - 
 
 to World, Man to God, Ana- 
 
 Trunk in Body, do. . 
 to Man in Intuition, c. 4- . pp. 
 
 - .31 ; Analogue of Nature and the 
 World, c. 5, t. 453, p. 827 : intellectually 
 receptive and conceptive, org;.; 
 reproductive, do. ; psychologically the Sa- 
 
 or' Man, do. ; not wholly femah 
 do., p. 3^S ; has a down - nt beard ; 
 
 D in del : . do. ; 
 
 ■ ion; Couuter- 
 •nent — John Fran' .453, 
 
 Supremacy of oeer Man, c 
 p. 330 ; a Form of Love — SwedeOr 
 borg, c. 23, t. 508, p. 866 ; of I'e: ioJicity, 
 Jo.; (Menstruation, do.); impregnates 
 Man, Jo., p. 367 ; born of Man, in Logical 
 OrJer, t. 747. p. 4 I, p. 481; 
 
 Man : may be the I 
 
 ciety, c. I, " . Rela- 
 
 tive Fuzure or", rm), t. t 
 
 _-au\ 74, t. 990, p. B77 ; re| 
 
 or!d, c. 1, 
 t. 1118, p. 636; and Nature, do. ; is Basis 
 or Footatool, do. ; is Trunk, do. ; restate- 
 
BASIC OUTLINE OF UNIVEESOLOGY. 
 
 763 
 
 ment of Order, do. ; true Status of; see 
 Social Question, and Female. 
 
 Woman's Eights; see Sex; defenders of, 
 explanation upon Subordination of Woman, 
 c. 43, t. 136, p. 88 ; her government by in- 
 fluence, do. ; her adaptation, do. 
 
 Womb, of Time, pregnancy of, Immortality, 
 t. 87, p. 51 ; t. 416, p. 291 ; of Space and 
 Time, Foetus in, what, t. 705, p. 466. 
 
 " WoEn," the, (The Scriptures) — Sweden- 
 borg, Interior Sense of, t. 582, 583, pp. 412, 
 413 ; Semi-Idolatry of, by Swedenborgians, 
 do. 
 
 Word-building, in the New Language, In- 
 troduction, p. xviii. 
 
 "Work," of Masonic Order, t. 905, p. 542. 
 
 Working University, what, Introduction, p. 
 v; Members of, do., p. vii; account of, 
 do., p. xxv ; combined labors of, for years 
 required, how, t. 463, p. 334. 
 
 YVorld, as contrasted with Man, t. 2, p. 2; 
 t. 4, p. 3 ; Dia. 1, t. 5, p. 3 ; Dia. 2, t. 41, p. 
 24; Science of, = Cosmology; see Cosmos 
 and Cosmology ; as contrasted with the 
 Universe ; Eelative Order of, to Man, t. 6, 
 p. 4 ; The, repeated by the Trunk of the 
 Body, t. 95, p. 58 ; t. 99, p. 59 ; t. 100, p. 
 60 ; c. 1, do. ; to Universe as Man to God, 
 t. 448, p. 316 ; = Trunk and Limbs, t. 451, 
 p. 318 ; the Woman the Analogue of, c. 
 5, t. 453, p. 327 ; Special Domain to illus- 
 trate Form, t.497, p. 335 ; Unit, Atom, etc., 
 t. 759, p. 484; (Planetary), Conformity of 
 Shape of and of Ideal Universe, t. 792, 
 p. 498; Type of Something, t. 795, p. 
 499 ; see Cosmos, Universe, Point, Unit; 
 
 Feminine, Man Masculine, t. 803, p. 502 ; 
 and Man, Union of in Universe, t. 1068, p. 
 618 ; man standing and treading upon 
 Earth or World ; husband or husbandman, 
 do. ; see Man and World ; repeats Woman, 
 c. 1, 1. 1119, p. 636. 
 
 " WoRija to Man," Natural Order, t. 6, p. 4; 
 Objective Method, t. 96, p. 21 ; a. 1, do. 
 
 World of Men, Objective, t. 874, p. 530. 
 
 "World of Spirits," of Swedenborg, the 
 Intermediate World in the Spirit-World, 
 or in Mind, t. 405, p. 284 ; difference of 
 from Purgatory, c. 1, 2, do, ; Analogue of 
 Alimentary Canal, t. 408, p. 286 ; repre- 
 sents in a sense the Whole, t. 412, p. 288 ; 
 Vestibule of the Spirit-World ; "The 
 Colonnades," t. 418, p. 292; to be repro- 
 jected upon this World, t. 424, 425, pp. 296, 
 297 ; Closer embrace of, with this World, 
 t. 432, p. 305 ; was the Foetal Brain, t. 434, 
 p. 306 ; see Purgatory. 
 
 World-Cathedral, in World of Souls, t. 
 412, p. 289. 
 
 World-Temple, 3 Stories, — Carlyle, Dante, 
 t. 285, 286, pp. 209, 210 ; t. 287, p. 211 ; 
 first rude chalk marks, do. 
 
 Worlds, Two, the Inner and the Outer; 
 Poem of Wordsworth, the Cuckoo, Intro- 
 duction, p. xxx. 
 
 Worship, a branch of religious Action, de- 
 fined, t. 22, p. 15. 
 
 Wronski, (Hoene), his Philosophy stated, c. 
 6, 7, t. 448, pp. 320, 321 ; t. 468, p. 337 ; 
 his "Universal Mathematical Formula," c. 
 1, t. 489, p. 349. 
 
 X. 
 
 Xenophanes, Eleatic, — " The One is God," 
 a. 23, t. 204, p. 159 ; a. 31, do., p. 160 ; 
 
 Table 1, c. 1, t. 226, p. 163. 
 
 Y. 
 
 Yard- Arms, Lever, t. 611, p. 432. 
 
 Yea, the Eternal, a. 12, t. 267, p. 203. 
 
 Y-King; see Uk-King. 
 
 Yolk ; see Egg ; Segmentation of, c. 2, 4, 5, 
 7, 13, t. 136, pp. 76-78 ; of Egg, t. 991, p. 
 578. 
 
 Youmans' Statement of Spencer, on two Or- 
 ders of Evolution, a. 27, 29, c. 32, t. 136, 
 pp. 93, 94; his Criticism of Metaphysics, 
 
 the " old file " commented on, a. 35, do., p. 
 
 95 ; answer of Universology, do., p. 96. 
 Young, (Arthur), " The Fractional Family," 
 
 exposition of Fourier's trio of "Principles," 
 
 1. 171-175, pp. 123-127; see Fourier, 1. 197, 
 
 198, p. 136 ; t. 210, p. 150 ; notice of, t. 
 
 1108, p. 630. 
 Yung, Chinese for Fixedness = Cardinality, 
 
 c. 4-8, t. 736, p. 476. 
 

 DEX. 
 Z. 
 
 logue of Theology, t. 458, p, 
 
 t] Calculation, 
 
 [-Equality of, with 
 
 ..•.:._' \ acanl Space, t. 
 
 -ucs of In- 
 
 teretio b of Space in Matter,,!. 658, p. 
 correspond n . nol Spaas, I 
 
 p. 454; importance of in Numeration, c. 1, 
 Irderof Numeration founded 
 on ; another founded on Unity, do. ; Bpaoes 
 at Sides of Body, do. ; below in iS'umoer 
 
 (Abstract), its AnaloGrue, Space, above, 
 (or around), in Nature, Two Orders, Diu- 
 gram 44, t. Si ; t. 664, da ; the 
 
 Matrix of the Significant Units, t. 668, p. 
 4"»7 ; and Positive Numb of ■ 
 
 larger Whole, L718, p. 468; t. 713, p. 
 469; a Sp ;i cc, t. B61, p. 634; t. 862, do.; 
 and Units = Notl I Something, t. 
 
 8G7, p. ol'8 ; necessity and function of, t. 
 1047, p. 010. 
 Zoology ; see Aniniulogy. 
 
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