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the man in whom it is shed abroad, cannot wander from the present, which is infinite, to a future, which would be finite.

These questions which we lust to ask about the future, are a confession of sin. God has no answer for them. No answer in words can reply to a question of things. It is not in an arbitrary “ decree of God,” but in the nature of man that a veil shuts down on the facts of to-morrow: for the soul will not have us read any other cipher but that of cause and effect. By this veil, which curtains events, it instructs the children of men to live in to-day. The only mode of obtaining an answer to these questions of the senses, is to forego all low curiosity, and, accepting the tide of being which floats us into the secret of nature, work and live-work and live, and all unawares, the advancing soul has built and forged for itself a new condition, and the question and the answer are one.

Thus is the soul the perceiver and revealer of truth. By the same fire, serene, impersonal, perfect, which burns until it shall dissolve all things into the waves and surges of an ocean of light, we see and know each other, and what spirit each is of. Who can tell the grounds of his knowledge of the character of the several individuals in his circle of friends? No man Yet their acts and words do not disappoint him. In that man, though he knew no ill of him, he put no trust. In that other, though they had seldom met, authentic signs had yet passed, to signify that he might be trusted as one who had an interest in his own character. We know each other very well, which of us has been just to himself, and whether that which we teach or behold is only an aspiration, or is our honest effort also.

We are all discerners of spirits. That diagnosis lies aloft in our life or unconscious power, not in the understanding. The whole intercourse of society, its trade, its religion, its friendships, its quarrels, is one wide, judicial investigation of character. In full court, or in small committee, or confronted face to face, accuser and accused, men offer themselves to be judged. Against their will they exhibit those decisive trifles by which character is read. But who judges ? and what? Not our understanding. We do not read them by learning or craft. No; the wisdom of the wise man consists herein, that he does not judge them; he lets them judge themselves, and merely reads and records their own verdict.

By virtue of this inevitable nature, private will is overpowered, and, maugre our efforts, or our imperfections, your genius will speak from you, and mine from me. That which we are, we shall teach, not voluntarily, but involuntarily. Thoughts come into our minds by avenues which we never left open, and thoughts go out of our minds through avenues which we never voluntarily opened. Character teaches over our head. The infallible index of true progress is found in the tone the man takes. Neither his age, nor his breeding, nor company, nor books, nor actions, nor talents, nor all together, can hinder him from being deferential to a higher spirit than his own. If he have not found his home in God, his manners, his forms of speech, the turn of his sentences, the build, shall I say, of all his opinions will involuntarily confess it, let him brave it out how he will. If he have found his centre, the Deity will shine through him, through all the disguises of ignorance, of ungenial temperament, of unfavourable circumstance. The tone of seeking is one, and the tone of having is another.

The great distinction between teachers, sacred or literary; between poets like Herbert, and poets like Pope; between philosophers like Spinoza, Kant, and Coleridge, and philosophers like Locke, Paley, Mackintosh, and Stewart; between men of the world who are reckoned accomplished talkers, and here and there a fervent mystic, prophesying half-insane under the infinitude of his thought, is, that one class speak from within, or from experience, as parties and possessors of the fact, and the other class from without, as spectators merely, or perhaps, as acquainted with the fact, on the evidence of third persons. It is of no use to preach to me from without. I can do that too easily myself. Jesus speaks always from within, and in a degree that transcends all others. In that, is the miracle. That includes the miracle. My soul believes beforehand that it ought so to be. All men stand continually in the expectation of the appearance of such a teacher. But if a man do not speak from within the veil, where the word is one with that it tells of, let him lowly confess it.

The same Omniscience flows into the intellect, and makes what we call genius. Much of the wisdom of the world is not wisdom, and the most illuminated class of men are no doubt superior to literary fame, and are not writers. Among the multitude of scholars and authors, we feel no hallowing presence; we are sensible of a knack and skill rather than of inspiration : they have a light, and know not whence it comes, and call it their own: their talent is some exaggerated faculty, some overgrown member, so that their strength is a disease. In these instances, the intellectual gifts do not make the impression of virtue, but almost of vice; and we feel that a man's talents stand in the way of his advancement in truth. But genius is religious. It is a larger imbibing of the common heart. It is not anomalous, but more like, and not less like other men. There is in all great poets, a wisdom of humanity, which is superior to any talents they exercise.

The author, the wit, the partisan, the fine gentleman, does not take place of the man. Humanity shines in Homer, in Chaucer, in Spenser, in Shakspeare, in Milton. They are content with truth. They use the positive degree. They seem frigid and phlegmatic to those who have been spiced with frantic passion and violent colouring of inferior, but popular writers. For, they are poets by the free course which they allow to the informing soul, which, though their eyes beholdeth again, and blesseth the things which it hath made. The soul is superior to its knowledge; wiser than any of its

works. The great poet makes us feel our own wealth, and then we think less of his compositions. His greatest communication to our mind, is to teach us to despise all he has done. Shakspeare carries us to such a lofty strain of intelligent activity, as to suggest a wealth which beggars his own; and we then feel that the splendid works which he has created, and which in other hours we extol as a sort of self-existent poetry, take no stronger hold of real nature than the shadow of a passing traveller on the rock. The inspiration which uttered itself in Hamlet and Lear, could utter things as good from day to day, for ever. Why, then, should I make account of Hamlet and Lear, as if we had not the soul from which they fell as syllables from the tongue ?

This energy does not descend into individual life, on any other condition than entire possession. It comes to the lowly and simple; it comes to whomsoever will put off what is foreign and proud; it comes as insight; it comes as serenity and grandeur. When we see those whom it inhabits, we are apprized of new degrees of greatness. From that inspiration the man comes back with a changed tone. He does not talk with men, with an eye to their opinion. He tries them. It requires of us to be plain and true. The vain traveller attempts to embellish his life by quoting my Lord, and the Prince, and the Countess, who thus said or did to him. The ambitious vulgar show you their spoons, and brooches, and rings, and preserve their cards and compliments. The more cultivated, in their account of their own experience, cull out the pleasing poetic circumstance; the visit to Rome; the man of genius they saw; the brilliant friend they know; still further on, perhaps, the gorgeous landscape, the mountain lights, the mountain thoughts they enjoyed yesterday, and so seek to throw a romantic colour over their life. But the soul that ascendeth to worship the great God, is plain and true; has no rose colour; no fine friends ; no chivalry; no adventures; does not want admiration; dwells in the hour that now is, in the earnest experience of the common day, by reason of the present moment, and the mere trifle having become porous to thought, and bibulous of the sea of light.

Converse with a mind that is grandly simple, and literature looks like word-catching. The simplest utterances are worthiest to be written; yet are they so cheap, and so things of course, that in the infinite riches of the soul, it is like gathering a few pebbles off the ground, or bottling a little air in a phial, when the whole earth and the whole atmosphere are ours. The mere author, in such society, is like a pickpocket among gentlemen, who has come in to steal a gold button or a pin. Nothing can pass there, or make you one of the circle, but the casting aside your trappings, and dealing man to man, in naked truth, plain confession, and omniscient affirmation.

Souls, such as these, treat you as gods would; walk as gods in the earth, accepting, without any admiration, your wit, your bounty, your virtue—even say rather your act of duty, for your virtue they own as their proper blood, royal as themselves, and over-royal, and the father of the gods. But what rebuke their plain fraternal bearing casts on the mutual flattery with which authors solace each other, and wound themselves ! These flatter not. I do not wonder that these men go to see Cromwell, and Christina, and Charles II., and James 1., and the Grand Turk. For they are in their own elevation, the fellows of kings, and must feel the servile tone of conversation in the world. They must always be a godsend to princes, for they confront them, a king to a king, without ducking or concession, and give a high nature the refreshment and satisfaction of resistance, of plain humanity, of even companionship, and of new ideas. They leave them wiser and superior men. Souls like these make us feel that sincerity is more excellent than flattery. Deal so plainly with man and woman, as to constrain the utmost sincerity, and destroy all hope of trifling with you. It is the highest compliment you can pay. Their “highest praising,” said Milton, “is not flattery, and their plainest advice is a kind of praising.”

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