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“ do not flatter your benefactors,” but who, in his conviction that every good deed can by no possibility escape its reward, will not deceive the benefactor by pretending that he has done more than he should, is a Transcendentalist.
You will see by this sketch that there is no such thing as a Transcendental party ; that there is no pure Transcendentalist ; that we know of none but the prophets and heralds of such a philosophy ; that all who by strong bias of nature have leaned to the spiritual side in doctrine, have stopped short of their goal. We have had many harbingers and forerunners; but of a purely spiritual life, history has yet afforded no example. I mean, we have yet no man who has leaned entirely on his character, and eaten angels' food; who, trusting to his sentiments, found life made of miracles; who, working for universal aims, found himself fed, he knew not how; clothed, sheltered, and weaponed, he knew not how, and yet it was done by his own hands. Only in the instinct of the lower animals we find the suggestion of the methods of it, and something higher than our understanding. The squirrel hoards nuts, and the bee gathers honey, without knowing what they do, and they are thus provided for without selfishness or disgrace.
Shall we say, then, that Transcendentalism is the Saturnalia or excess of Faith; the presentiment of a faith proper to man in his integrity, excessive only when his imperfect obedience hinders the satisfaction of his wish. Nature is transcendental, exists primarily, necessarily, ever works and advances, yet takes no thought for the morrow. Man owns the dignity of the life which throbs around him in chemistry, and tree, and animal, and in the involuntary functions of his own body; yet he is balked when he tries to fling himself into this enchanted circle, where all is done without degradation. Yet genius and virtue predict in man the same absence of private ends, and of condescension to circumstances, united with every trait and talent of beauty and power.
This way of thinking, falling on Roman times, made Stoic philosophers; falling on despotic times, made patriot Catos and Brutuses ; falling on superstitious times, made prophets
and apostles ; on popish times, made protestants and ascetic monks, preachers of faith against the preachers of Works; on prelatical times, made Puritans and Quakers; and falling on Unitarian and conservative times, makes the peculiar shades of Idealism which we know.
It is well known to most of my audience, that the Idealism of the present day acquired the name of Transcendental, from the use of that term by Immanuel Kant, of Konigsberg, who replied to the sceptical philosophy of Locke, which insisted that there was nothing in the intellect which was not previously in the experience of the senses, by showing that there was a very important class of ideas, or imperative forms, which did not come by experience, but through which experience was acquired ; that these were intuitions of the mind itself; and he denominated them Transcendental forms. The extraordinary profoundness and precision of that man's thinking have given vogue to his nomenclature, in Europe and America, to that extent, that whatever belongs to the class of intuitive thought, is popularly called at the present day Transcendental.
Although, as we have said, there is no pure transcendentalist, yet the tendency to respect the intuitions and to give them, at least in our creed, all authority over our experience, has deeply coloured the conversation and poetry of the present day; and the history of genius and of religion in these times, though impure, and as yet not incarnated in any powerful individual, will be the history of this tendency.
It is a sign of our times, conspicuous to the coarsest observer, that many intelligent and religious persons withdraw themselves from the common labours and competitions of the market and the caucus, and betake themselves to a certain solitary and critical way of living, from which no solid fruit has yet appeared to justify their separation. They hold themselves aloof : they feel the disproportion between their faculties and the work offered them, and they prefer to ramble in the country and perish of ennui, to the degradation of such charities and such ambitions as the city can propose to them. They are striking work, and crying out for somewhat worthy to do. What they do, is done only because they are over
powered by the humanities that speak on all sides ; and they consent to such labour as is open to them, though to their lofty dream the writing of Iliads or Hamlets, or the building of cities or einpires, seems drudgery.
Now every one must do after his kind, be he asp or angel, and these must. The question, which a wise man and a student of modern history will ask, is, what that kind is ? And truly, as in ecclesiastical history we take so much pains to know what the Gnostics, what the Essenes, what the Manichees, and what the Reformers believed, it would not misbecome us to inquire nearer home, what these companions and contemporaries of ours think and do, at least so far as these thoughts and actions appear to be not accidental and personal, but common to many, and so the inevitable flower of the Tree of Time. Our American literature and spiritual history are, we confess, in the optative mood; but whoso knows these seething brains, these admirable radicals, these unsocial worshippers, these talkers who talk the sun and moon away, will believe that this heresy cannot pass away without leaving its mark.
They are lonely; the spirit of their writing and conversation is lonely; they shed influences ; they shun general society; they incline to shut themselves in their chamber in the house, to live in the country rather than in the town, and to find their tasks and amusements in solitude. Society, to be sure, does not like this very well; it saith, Whoso goes to walk alone, accuses the whole world; he declareth all to be unfit to be his companions; it is very uncivil-nay, insulting; society will retaliate. Meantime, this retirement does not proceed from any whim on the part of these separators; but if any one will take pains to talk with them, he will find that this part is chosen both from temperament and from principle; with some unwillingness, too, and as a choice of the less of two evils ; for these persons are not by nature melancholy, sour, and unsocial,-.they are not stockish or brute, but joyous, susceptible, affectionate ; they have even more than others a great wish to be loved. Like the young Mozart, they are rather ready to cry ten times a day, “But are you sure you love me?” Nay, if they tell you their whole thought, they will own that love seems to them the last and highest gift of nature; that there are persons whom in their hearts they daily thank for existing,- persons whose faces are perhaps unknown to them, but whose fame and spirit have penetrated their solitude, and for whose sake they wish to exist. To behold the beauty of another character, which inspires a new interest in our own; to behold the beauty lodged in a human being, with such vivacity of apprehension, that I am instantly forced home to inquire if I am not deformity itself; to behold in another the expression of a love so high that it assures itself, -assures itself also to me against every possibly casualty except my unworthiness ;—these are degrees on the scale of human happiness, to which they have ascended; and it is a fidelity to this sentiment which has made common association distasteful to them. They wish a just and even fellowship, or none. They cannot gossip with you, and they do not wish, as they are sincere and religious, to gratify any mere curiosity which you may entertain. Like fairies, they do not wish to be spoken of. Love me, they say, but do not ask who is my cousin and my uncle. If you do not need to hear my thought, because you can read it in my face and behaviour, then I will tell it you from sunrise to sunset. If you cannot divine it, you would not understand what I say. I will not molest myself for you. I do not wish to be profaned.
And then, when you see them near, it seems as if this lone. liness, and not this love, would prevail in their circumstances, because of the extravagant demand they make on human nature. That, indeed, constitutes a new feature in their portrait, that they are the most exacting and extortionate critics. Their quarrel with every man they meet, is not with his kind, but with his degree. There is not enough of him, that is the only fault. They prolong their privilege of childhood in this wise, of doing nothing,—but making immense demands on all the gladiators in the lists of action and fame. They make us feel the strange disappointment which overcasts every human youth. So many promising youths,
and never a finished man! The profound nature will have a savage rudeness; the delicate one will be shallow, or the victim of sensibility; the richly accomplished will have some capital absurdity; and so every piece has a crack. 'Tis strange, but this masterpiece is a result of such an extreme delicacy, that the most unobserved flaw in the boy will neutralize the most aspiring genius, and spoil the work. Talk with the seaman of the hazards to life in his profession, and he will ask you, “Where are the old sailors ? do you not see that all are young men ?" And we, on this sea of human thought, in like manner inquire, Where are the old idealists ? where are they who represented to the last generation that extravagant hope, which a few happy aspirants suggest to ours? In looking at the class of counsel, and power, and wealth, and at the matronage of the land, amidst all the prudence and all the triviality, one asks, Where are they who represented genius, virtue, the invisible and heavenly world, to these ? Are they dead,—taken in early ripeness to the gods,—as ancient wisdom foretold their fate? Or did the high idea die out of them, and leave their unperfumed body as in its tomb and tablet, announcing to all that the celestial inhabitant, who once gave them beauty, had departed ? Will it be better with the new generation ? We easily predict a fair future to each new candidate who enters the lists, but we are frivolous and volatile, and by low aims and ill example do what we can to defeat this hope. Then these youths bring us a rough but effectual aid. By their unconcealed dissatisfaction, they expose our poverty, and the insignificance of man to man. A man is a poor limitary benefactor. He ought to be a shower of benefits—a great influence, which should never let his brother go, but should refresh old merits continually with new ones ; so that, though absent, he should never be out of my mind, his name never far from my lips; but if the earth should open at my side, or my last hour were come, his name should be the prayer I should utter to the Universe. But in our experience, man is cheap, and friendship wants its deep sense. We affect to dwell with our friends in their absence, but we do not; when deed, word, or