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ruins of some ancient sovereignty directly leads us to contemplate this thought of change in its

negative aspect。 What traveller among the ruins of Carthage; of Palmyra; Persepolis; or Rome; has

not been stimulated by reflections on the transience of kingdoms and men; and to sadness at the

thought of a vigorous and rich life now departed — a sadness which does not expend itself on

personal losses and the uncertainty of ones own undertakings; but is a disinterested sorrow at the

decay of a splendid and highly cultured national life! But the next consideration which allies itself

with that of change; is; that chance while it imports dissolution; involves at the same time the rise of

a new life — that while death is the issue of life; life is also the issue of death。 This is a grand

conception; one which the Oriental thinkers attained and which is perhaps the highest in their

metaphysics。 In the Idea of Metempsychosis we find it evolved in its relation to individual

existence; but a myth more generally known; is that of the Phoenix as a type of the Life of

Nature; eternally preparing for itself its funeral pile; and consuming itself upon it; but so that from

its ashes is produced the new; renovated; fresh life。 But this image is only Asiatic; oriental not

occidental。 Spirit — consuming the envelope of its existence — does not merely pass into another

envelope; nor rise rejuvenescent from the ashes of its previous form; it es forth exalted;

glorified; a purer spirit。 It certainly makes war upon itself — consumes its own existence; but in this

very destruction it works up with existence into a new form; and each successive phase bees

in its turn a material; working on which it exalts itself to a new grade。

§ 84

If we consider Spirit in this aspect — regarding its changes not merely as rejuvenescent transitions;

i。e。; returns to the same form; but rather as manipulations of itself; by which it multiplies the

material for future endeavours — we see it exerting itself in a variety of modes and directions;

developing its powers and gratifying its desires in a variety which is inexhaustible; because every

one of its creations; in which it has already found gratification; meets it anew as material; and is a

new stimulus to plastic activity。 The abstract conception of mere change gives place to the thought

of Spirit manifesting; developing; and perfecting its powers in every direction which its manifold

nature can follow。 What powers it inherently possesses we learn from the variety of products and

formations which it originates。 In this pleasurable activity; it has to do only with itself。 As involved

with the conditions of mere nature — internal and external — it will indeed meet in these not only

opposition and hindrance; but will often see its endeavours t

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