J827.] The Origin of Language. 251 



boundary for thought and action admits of no higher aim than dead form, devoid 

 of all superior spiritual sense. 



" I trust it will be excused, if, by way of introduction, I enter somewhat further 

 into this subject. It may possibly tend to render the peculiarities of German 

 literature more intelligible to the cultivated Englishman, and to make him esti- 

 mate more correctly the value of that internal sphere of existence, where feeling 

 and intellect, together with the arts and philosophy (which arise from them) are 

 more especially nurtured. 



" I could wish to be instrumental to more amalgamation between the Germans 

 and the English, as between external and internal life. I could wish to contri- 

 bute towards our further insight into that depth of science, to which the Ger- 

 mans have attained, and which contains treasures not easily conceived. These, 

 however, can only be discovered and appreciated after the mind has been trained 

 for a certain period, in the profound sphere of intellectual cultivation and 

 elevated feeling, and thus fitted to receive the revelation of higher truths." 



The Translator then speaks as follows of his Author : 



" Herder's writings appear, in a philosophical point of view, pre-eminently 

 calculated to direct the attention, with more certainty, towards that deep internal 

 state of existence peculiar to the Germans. 



" Herder is equally free from too flighty speculation, and from that too deep 

 immersion in the spiritual realm, which is incompatible with perspicuity, and 

 which, from deviating too far into the sphere of mere possibility, loses s ght of all 

 reality. Herder's ideas flow rapidly and decidedly, they furnish continual novelty 

 in his views, and, proceeding upon the basis of history and nature, adhere to what 

 is intelligible and true, as presented to the mind of man from every thing around 

 him, which, like his own nature, is both finite and infinite. 



" Herder's proposition is, ' Language arose with the first spark of conscious- 

 ness.' This, like every other production, became gradually more perfectly 

 developed. The first gift is followed by a second, as soon as it has been appro- 

 priated and consciously assimilated by a free intelligent being. Thus each pro- 

 gressive step succeeds the other. Every revelation, when intellectually resolved, 

 brings fuller manifestation to the mind, which becomes more and more elevated 

 by every act of assimilation. 



" The most important task of life, is progressively to resolve into thought and 

 action, all that is gradually revealed through the medium of sense and feeling. 

 This is the noblest avenue of approach to God; for in God is comprehended all 

 freedom and fulness of being in thought and action, throughout eternity." 



The subjoined concession also, while it points to an additional repulsion 

 in the mode of German philosophising, affords, at the same time, a fresh 

 and original example of that mystic enthusiasm, that air of " deep internal 

 existence," which is so prominently and mischievously obtruded (to speak 

 with the ideas of an Englishman) into every path of German inquiry : 



** It must also be difficult to the English reader to admit many things as posi- 

 tively true, which are asserted here in a positive tone. And it is characteristical 

 of the Germans, that in the course of exposition (perhaps from too great zeal) 

 they pronounce many things too absolutely, although fully convinced that every 

 system, every thought, every view, and even every observation and fact, has only 

 symbolical worth, as instrumental to the discovery of truth ; as a symbol of the 

 eternal, invisible, Supreme Being. And the only use of all, to finite man, is to 

 bring him nearer and nearer, to a fuller manifestation, and more conscious intel- 

 ligence of the Great Incomprehensible." 



This " Treatise" appears to have been written at the public invitation 

 of a philosophical society or academy, and in reply to the following ques- 

 tion so inserted in these pages as not to appear, what it really is, the- 

 thesis of the whole discussion : t( Could man, by his unassisted natural 

 powers, have invented language for himself?" That question it answers in 

 the affirmative, or against the hypothesis of " divine origin;" and, with 

 this conclusion of the German philosopher we are so entirely satisfied, that 



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