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Truth. It is now in your hands, and you may take it back in one of these three states. You may draw upon it the figures which pass for Truth among some of the most numerous and powerful associations of men; and as soon as you appear among them they will instinctively recognise and adopt you. You will help them to paint the same figures on the organ of other men, and thus to enlarge their influence and dominion. But if you adopt this plan, be carefal never to turn your glass to the light of Heaven except in one direction, and even then cover it with your hand, as in the act of humble devotion : otherwise you might discover such deformities in the figures as would tempt you to alter something in the picture. But woe to you if you are found in the act, or if the change is discovered when it has been made ; for by adopting the picture of a powerful party, you cannot but be regarded as a natural enemy by another. But if you attempt to alter the general picture of your original adoption, you will become an enemy to both sets of men. Nor will you be credited by those whose whole picture you might undertake to copy. “This is the man,' they will say, 'who turned up and down his original picture till he grew angry with it. He then pretended to have rubbed it clean ; but can we believe such boldness and courage in any man whatever? Could any one of us have rubbed out our pictures of Truth? Is there not something unnatural in the attempt? Beware, beware, of restless and scrutinising men.' There is still another way of preparing the organ of truth in regard to other men. You may paint it over slightly, and so cover it inside that it may act as a mirror, in which other men shall see themselves. This is a most powerful charm to attract them. To recognise oneself as the picture of Truth in another man's organ produces
the greatest delight. But the management of this mirror is a subject of great delicacy. If the secret that your image of Truth changes with the presence of rivals should come out, you will find yourself in great trouble. Nevertheless, the charm will preserve its power, if you do not throw it away on men of no influence or power. Make the wealthy and the great see themselves in your mirror, and they will not conceive it possible that such a lovely image can ever give place to any other.
“ The third method is such, that I hardly venture to propose it to the mass of those who venture to look into this cavern.” “Tell it me (cried Merub), for rather than adopt either of the two already explained, I swear by thy beauty I will dash this glass to pieces.” “Rash youth, beware of your vehemence,” said the Genius, softly. “You must not break the glass. If you love me as strongly as you declare, and can continue attached to me when you shall lose sight of me, I will clean your glass of its former pictures. But mark my words. Pervious as it will remain to the light of heaven, it will be seen by most men as a black spot on your forehead. In vain will they look for a copy of their Pictures or themselves. If they venture to examine deeper, they discover the faint lines of a new picture growing slowly out of the delicate pencils of coloured light which heaven will send within you. But few, very few, indeed, will endure such a sight. Even those privileged souls who have submitted to a similar purification under my hands will often shrink, when they see the lines of your image of Truth taking a different direction from theirs. For neither yourself nor they can, in fact, thoroughly receive my features through their purified glass, without a certain degree of distortion. That happy consummation will take place only
when, stript of that frail body, you will have no need of a glass to catch the reflection of Truth, but shall behold it face to face. Hare then courage and resolution to wander through life with a few who will recognize you as a brother, while mankind turn away from you, and, observing the indistinct spot on your forehead, take you for another Cain.”
“Here is my glass,” said Merub, “ wipe it clean, and be my lot with the few.”
Here the young priest lost himself as in a deep sleep. The rays of the rising sun awoke him on the coast of the sea. He saw the sails of a ship vanishing in the distant horizon. A crowd of busy men soon after came near him; but no one knew him. He looked for the temple he had left, and was glad that its pinnacles did not appear in the distance, and the sound of the instruments which called to a mockery of prayer did not rouse his indignant soul. People at length observed him, and asked him what was his business in this land. He answered, he did not know ; but he came to search for the picture of Truth. Every one showed him his own, and expected to find it in his forehead. But on observing the dark spot produced by the cavity which had been prepared for the heavenly picture, all turned away with more or less horror. A few persons, however, bearing the same vacant space outside, and showing, when attentively examined, the growing image within, greeted him as a brother.—The Dervish who brought this account to the East, says he saw Merub, already an old man, weak, and looking towards the grave for rest, and the enjoyment of his beloved Truth to whom he firmly hoped to be united.
A LIST OF MR. WHITE'S WRITINGS.
IN SPANISH. 1.-A Sermon on the Evidences of Christianity, preached in the
Royal Chapel, Seville. (See Vol. i. p. 113.) 2.-A Work on the Slave Trade. (See Vol. iii. pp. 174 and 180.)
Periodicals. 1.-The SEMANARIO Patriotico, a Weekly Journal, published at
Seville, in 1808, of which he was joint Editor with Antillon.
(Vol. i. p. 145, and Appendix ii. pp. 317-21.) 2.-The ESPANOL, a Monthly Periodical, chiefly political, in which he
was the sole writer, commenced in 1810, continued for five
years. (Vol. i. 181-205, and Appendix ii. 322-39.) 3.—The VARIEDADES, a Quarterly Journal, literary and moral, for the
Hispano-Americans, commenced in 1822 and continued for three years, in which he was the sole writer. (Vol. i. pp. 226 and 394.)
Translations. . 1.-Bishop Porteus's Evidences. (Vol. i. 336.) 2.- Paley's Evidences. (Vol. i. 337-9, and Appendix iii. 353.) 3.—The Book of Common Prayer, published by Bagster. (Vol. i. p. 336.) 4.-An amended Edition of Scio's Translation of the Bible, for the
Bible Society. (Vol. i. p. 389.) 5.-Some of the Homilies,-for the Prayer Book and Homily Society.
(Vol. i. p. 392.) 6.-De la Aministracion de la Justicia Criminal en Inglaterra. (Cottu.)
Published in 1824. (Vol. i. pp. 375 and 409.)
IN ENGLISH. 1.-Preparatory Observations on the Study of Religion by a Clergy
man. 1 vol. 12mo. 1817. (Vol. i. p. 310.) 2.-Letters from Spain. By Don Leucadio Doblado. 1 vol. 8vo.
1822. (Vol. i. pp. 222 and 379.) 3.- Practical and Internal Evidence against Catholicism, with Occa
sional Strictures on Mr. Butler's Book of the Roman Catholic Church. 1 vol. 8vo. 1st Ed. 1825, 2nd 1826. (Vol. i. pp. 228
and 414.) 4.- The Poor Man's Preservative against Popery. 1 vol. 12mo.
1st Ed. 1825, last 1834. (Vol. i. pp. 230 and 420.) 5.-A Letter to Charles Butler, Esq., on his Notice of the Practical
and Internal Evidence against Catholicism. 8vo. 1826. (Vol. i.
pp. 285 and 433.) 6.--The Article Spain in the Supplement to the Encyclopædia Bri
tannica. (Vol. i. p. 393.) 7.-Second Travels of an Irish Gentleman in Search of a Religion.
With Notes and Illustrations. Not by the Editor of “Captain
28-31.) 8.-The Law of Anti-Religious Libel Re-considered. A Letter to
the Editor of the Christian Examiner. 8vo. pp. 106. Dublin.
1834. (Vol. ii. p. 46.) 9.-An Answer to some Friendly Remarks on 'The Law of Anti
Religious Libel Re-considered.' With an Appendix on the True Meaning of an Epigram of Martial, supposed to relate to the Christian Martyrs, (Lib. . 25.) 8vo. pp. 36. Dublin.
1834. (Vol. ii. p. 46.) 10.- Observations on Heresy and Orthodoxy. 1st Ed. 8vo. 1835, 2nd
Ed. 12mo. 1839. (Vol. ii. 138.)
1. On the Revolution in Spanish America. 1812.