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had crossed the river Teleboas in Armenia, there fell much snow, and the troops lay miserably on the ground, covered with it. But Xenophon arose naked, and taking an axe, began to spilt wood; whereupon others rose and did the like.” Throughout his army seemed to be a boundless liberty of speech. They quarrel for plunder, they wrangle with the generals on each new order; and Xenophon is as sharp-tongued as any, and sharper-tongued than most, and so gives as good as he gets. Who does not see that this is a gang of great boys, with such a code of honour and such lax discipline as great boys have ?
The costly charm of the ancient tragedy, and indeed of all the old literature, is, that the persons speak simply-speak as persons who have great good sense without knowing it, before yet the reflective habit has become the predominant habit of the mind. Our admiration of the antique is not admiration of the old, but of the natural. The Greeks are not reflective, but perfect in their senses, perfect in their health, with the finest physical organization in the world. Adults acted with the simplicity and grace of boys. They made vases, tragedies, and statues, such as healthy senses should—that is, in good taste. Such things have continued to be made in all ages, and are now, wherever a healthy physique exists ; but, as a class, from their superior organization, they have surpassed all. They combine the energy of manhood with the engaging unconsciousness of childhood. Our reverence for them is our reverence for childhood. Nobody can reflect upon an unconscious act with regret or contempt. Bard or hero cannot look down on the word or gesture of a child. It is as great as they. The attraction of these manners is, that they belong to man, and are known to every man in virtue of his being once a child; beside that always there are individuals who retain these characteristics. A person of childlike genius and inborn energy is still a Greek, and revives our love of the muse of Hellas. A great boy, a great girl, with good sense, is a Greek. Beautiful is the love of nature in the Philoctetes. But in reading those fine apostrophes to sleep, to the stars, rocks, mountains, and waves, I feel time passing away as an ebbing sea. I feel the eternity of man, the identity of his thought. The Greek had, it seems, the same fellow-beings as I. The sun and moon, water and fire, met his heart precisely as they meet mine. Then the vaunted distinction between Greek and English, between classic and romantic schools, seems superficial and pedantic. When a thought of Plato becomes a thought to me, when a truth that fired the soul of Pindar fires mine, time is no more. When I feel that we two meet in a perception, that our two souls are tinged with the same hue, and do, as it were, run into one, why should I measure degrees of latitude, why should I count Egyptian years?
The student interprets the age of chivalry by his own age of chivalry, and the days of maritime adventure and circumnavigation by quite parallel miniature experiences of his own. To the sacred history of the world, he has the same key. When the voice of a prophet out of the deeps of antiquity merely echoes to him a sentiment of his infancy, a prayer of his youth, he then pierces to the truth through all the confusion of tradition and the caricature of institutions.
Rare, extravagant spirits come by us at intervals, who disclose to us new facts in nature. I see that men of God have always, from time to time, walked among men, and made their commission felt in the heart and soul of the commonest hearer. Hence, evidently, the tripod, the priest, the priestess, inspired by the divine afflatus.
Jesus astonishes and overpowers sensual people. They cannot unite him to history, or reconcile him with themselves. As they come to revere their intuitions and aspire to live holily, their own piety explains every fact, every word.
How easily these old worships of Moses, of Zoroaster, of Menu, of Socrates, domesticate themselves in the
mind. I cannot find any antiquity in them. They are mine as much as theirs.
Then I have seen the first monks and anchorets without crossing seas or centuries. More than once some individual has appeared to me with such negligence of labour, and such commanding contemplation, a haughty beneficiary, begging in the name of God, as made good to the nineteenth century Simeon the Stylite, the Thebais, and the first Capuchins.
The priestcraft of the East and West, of the Magian, Brahmin, Druid, and Inca, is expounded in the individual's private life. The cramping influence of a hard formalist on a young child in repressing his spirits and courage, paralyzing the understanding, and that without producing indignation, but only fear and obedience, and even much sympathy with the tyranny, is a familiar fact explained to the child when he becomes a man, only by seeing that the oppressor of his youth is himself a child, tyrannized over by those names and words and forms, of whose influence he was merely the organ to the youth. The fact teaches him how Belus was worshipped, and how the pyramids were built, better than the discovery by Champollion of the names of all the workmen, and the cost of every tile. He finds Assyria and the mounds of Cholula at his door, and himself has laid the courses.
Again, in that protest which each considerate person makes against the superstition of his times, he reacts step for step the part of old reformers, and in the search after truth finds, like them, new perils to virtue. He learns again what moral vigour is needed to supply the girdle of a superstition. A great licentiousness treads on the heels of a reformation. How many times in the history of the world has the Luther of the day had to lament the decay of piety in his own household ! “ Doctor,” said his wife to Martin Luther one day, "how is it that whilst subject to papacy we prayed so often and with such fervour, whilst now we pray with the utmost coldness and very seldom ?”
The advancing man discovers how deep a property he hath in all literature-in all fable as well as in all history. He finds that the poet was no odd fellow who described strange and impossible situations, but that universal man wrote by his pen a confession true for one, and true for all. His own secret biography he finds in lines wonderfully intelligible to him, yet dotted down before he was born. One after another he comes up in his private adventures with every fable of Æsop, of Homer, of Hafiz, of Ariosto, of Chaucer, of Scott, and verifies them with his own head and hands.
The beautiful fables of the Greeks, being proper creations of the Imagination and not of the Fancy, are universal verities. What a range of meanings and what perpetual pertinence has the story of Prometheus ! Besides its primary value as the first chapter of the history of Europe, (the mythology thinly veiling authentic facts, the invention of the mechanic arts, and the migration of colonies,) it gives the history of religion with some closeness to the faith of later ages. Prometheus is the Jesus of the old mythology. He is the friend of man; stands between the unjust “ justice” of the eternal Father, and the race of mortals; and readily suffers all things on their account. But where it departs from the Calvinistic Christianity, and exhibits him as the defier of Jove, it represents a state of mind which readily appears wherever the doctrine of Theism is taught in a crude, objective form, and which seems the self-defence of man against this untruth, namely, a discontent with the believed fact that a God exists, and a feeling that the obligation of reverence is onerous. It would steal, if it could, the fire of the Creator, and live apart from him, and independent of him. The Prometheus Vinctus is the romance of scepticism. Not less true to all time are all the details of that stately apologue. Apollo kept the flocks of Admetus, said the poets. Every man is a divinity in disguise, a god playing the fool. It seems as if heaven had sent its
insane angels into our world as to an asylum, and here they will break out into their native music, and utter at intervals the words they have heard in heaven; then the mad fit returns, and they mope and wallow like dogs. When the gods come among men, they are not known. Jesus was not; Socrates and Shakspeare were not. Antæus was suffocated by the gripe of Hercules, but every time he touched his mother earth, his strength was renewed. Man is the broken giant, and in all his weakness, both his body and his mind are invigorated by habits of conversation with nature. The power of music, the power of poetry, to unfix, and as it were clap wings to all solid nature, interprets the riddle of Orpheus, which was to his childhood an idle tale. The philosophical perception of identity through endless mutations of form, makes him know the Proteus. What else am I who laughed or wept yesterday, who slept last night like a corpse, and this morning stood and ran? And what see I on any side but the transmigrations of Proteus? I can symbolize my thought by using the name of any creature, of any fact, because every creature is man agent, or patient. Tantalus is but a name for you and me. Tantalus means the impossibility of drinking the waters of thought which are always gleaming and waving within sight of the soul. The transmigration of souls—that too is no fable. I would it were; but men and women are only half human. Every animal of the barn-yard, the field, and the forest, of the earth, and of the waters that are under the earth, has contrived to get a footing and to leave the print of its features and form in some one or other of these upright, heaven-facing speakers. Ah, brother, hold fast to the man, and awe the beast; stop the ebb of thy soul-ebbing downward into the forms into whose habits thou hast now for many years slid. As near and proper to us is also that old fable of the Sphinx, who was said to sit in the road-side, and put riddles to every passenger. If the man could not answer, she swallowed him alive. If he could solve the riddle, the