duty and obligation is not true regal freedom, but is that worst and basest of all tyrannies, the tyranny of pure egotism, masked in the semblance of its divine contrary.  That, be it observed, is the freest society, in which the noblest and most delicate human powers find room and secure respect,—­wherein the loftiest and costliest spiritualities are most invited abroad by sympathetic attraction.  Now among savages little obtains appreciation, save physical force and its immediate allies:  the divine fledglings of the human soul, instead of being sweetly drawn and tempted forth, are savagely menaced, rudely repelled; whatsoever is finest in the man, together with the entire nature of woman, lies, in that low temperature, enchained and repressed, like seeds in a frozen soil.  The harsh, perpetual contest with want and lawless rivalry, to which all uncivilized nations are doomed, permits only a few low powers, and those much the same in all,—­lichens, mosses, rude grasses, and other coarse cryptogamous growths,—­to develop themselves; since these alone can endure the severities of season and treatment to which all that would clothe the fields of the soul must remain exposed.  Meanwhile the utmost of that wicked and calamitous suppression of faculty, which constitutes the essence and makes the tragedy of human slavery, is equally effected by the inevitable isolation and wakeful trampling and consequent barrenness of savage life.  Liberty without law is not liberty; and the converse may be asserted with like confidence.

Where, then, the fixed term, State, or Law, and the progressive term, Person, or Freewill, are in relations of reciprocal support and mutual reproduction, there alone is freedom, there alone public order.  We were able to command this truth from the height of our general proposition, and closer inspection shows those anticipations to have been correct.

But man is greater than men; and for the finest aspect of high laws, we must look to individual souls, not to masses.

What is the secret of noble manners?  Orbital action, always returning into and compensating itself.  The gentleman, in offering his respect to others, offers an equal, or rather the same, respect to himself; and his courtesies may flow without stint or jealous reckoning, because they feed their source, being not an expenditure, but a circulation.  Submitting to the inward law of honor and the free sense of what befits a man,—­to a law perpetually made and spontaneously executed in his own bosom, the instant flowering of his own soul,—­he commands his own obedience, and he obeys his own commanding.  Though throned above all nations, a king of kings, yet the faithful humble vassal of his own heart; though he serve, yet regal, doing imperial service; he escapes outward constraint by inward anticipation; and all that could he rightly named as his duty to others, he has, ere demand, already discovered, and engaged in, as part of his duty to himself.  Now it is