upon you flow, as from ten thousand springs of Goodness, Truth, and
Beauty, ten thousand streams of innocent enjoyment; did you not then
_almost hear_ them shout in confluence, and almost _see_ them gushing
upwards, as if they would prove their unity, in one harmonious fountain?

But, though the preceding be admitted as all true in respect to
certain "gifted" individuals, it may yet be denied that it is equally
true with respect to all, in other words, that the Principle assumed
is an inherent constituent of the human being. To this we reply, that
universality does not necessarily imply equality.

The universality of a Principle does not imply _everywhere_ equal
energy or activity, or even the same mode of manifestation, any more
than do the essential Faculties of the Understanding. Of this we have
an analogous illustration in the faculty of Memory; which is almost
indefinitely differenced in different men, both in degree and mode. In
some, its greatest power is shown in the retention of thoughts, but
not of words, that is, not of the original words in which they were
presented. Others possess it in a very remarkable degree as to forms,
places, &c., and but imperfectly for other things; others, again,
never forget names, dates, or figures, yet cannot repeat a
conversation the day after it took place; while some few have the
doubtful happiness of forgetting nothing. We might go on with a long
list of the various modes and degrees in which this faculty, so
essential to the human being, is everywhere manifested. But this is
sufficient for our purpose. In like manner is the Principle of Harmony
manifested; in one person as it relates to Form, in another to Sound;
so, too, may it vary as to the degrees of truth and goodness. We say
degrees; for we may well doubt whether, even in the faculty of memory,
its apparent absence as to any one essential object is any thing more