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E S S AY IV.

S PIR, IT U A L L AW S.

WHEN the act of reflection takes place in the mind, when we look at ourselves in the light of thought, we discover that our life is embosomed in beauty. Behind us, as we go, all things assume pleasing forms, as clouds do far off. Not only things familiar and stale, but even the tragic and terrible are comely, as they take their place in the pictures of memory. The river-bank, the weed at the water-side, the old house, the foolish person, —however neglected in the passing, — have a grace in the past. Even the corpse that has lain in the chambers has added a solemn ornament to the house. The soul will not know either deformity or pain. If in the hours of clear reason we should speak the severest truth, we should say, that we had never made a sacrifice. In these hours the mind seems so great, that nothing can be taken from us that seems much. All loss, all pain is particular: the universe remains to the heart unhurt. Distress never, trifles never abate our trust. No man ever stated his griefs as lightly as he might. Allow for exaggeration in the most patient and sorely ridden hack that ever was driven. For it is only the finite that has wrought and suffered; the infinite lies stretched in smiling repose. The intellectual life may be kept clean and healthful, if man will live the life of nature, and not import into his mind difficulties which are none of his. No man need be perplexed in his speculations. Let him do and say what strictly belongs to him, and, though very ignorant of books, his nature shall not yield him any intellectual obstructions and doubts. Our young people are diseased with the theological problems of original sin, origin of evil, predestination, and the like. These never presented a practical difficulty to any man,— never darkened across any man's road, who did not go out of his way to seek them. These are the soul's mumps and measles and whooping-coughs; and those who have not caught them cannot describe their health or prescribe the cure. A simple mind will not know these enemies. It is quite another thing that he should be able to

give account of his faith, and expound to another the theory of his self-union and freedom. This requires rare gifts. Yet without this selfknowledge, there may be a sylvan strength and integrity in that which he is. ‘A few strong instincts and a few plain rules' suffice us. My will never gave the images in my mind the rank they now take. The regular course of studies, the years of academical and professional education, have not yielded me better facts than some idle books under the bench at the Latin school. What we do not call education is more precious than that which we call so. We form no guess at the time of receiving a thought, of its comparative value. And education often wastes its effort in attempts to thwart and baulk this natural magnetism, which with sure discrimination selects its own. In like manner, our moral nature is vitiated by any interference of our will. People represent virtue as a struggle, and take to themselves great airs upon their attainments; and the question is everywhere vexed, when a noble nature is commended, Whether the man is not better who strives with temptation ? But there is no merit in the matter. Either God is there, or he is not there. We love characters in proportion as they are impulsive and spontaneous. The less a man thinks or knows about his virtues, the better we like him. Timoleon's victories are the best victories; which ran and flowed like Homer's verses, Plutarch said. When we See a soul whose acts are all regal, graceful and pleasant as roses, we must thank God that such things can be and are, and not turn sourly on the angel, and say, “Crump is a better man with his grunting resistance to all his native devils.” Not less conspicuous is the preponderance of mature over will in all practical life. There is less intention in history than we ascribe to it. We impute deep-laid, far-sighted plans to Caesar and Napoleon; but the best of their power was in nature, not in them. Men of an extraordinary success, in their homest moments have always sung, “ Not unto us, not unto us.” According to the faith of their times, they have built altars to Fortune or to Destiny, or to St. Julian. Their success lay in their parallelism to the course of thought, which found in them an unobstructed channel; and the wonders of which they were the visible conductors seemed to the eye their deed. Did the wires generate the galvanism 2 It is even true that there was less in them on which they could reflect than in another; as the virtue of a pipe is to be smooth and hollow. That which externally seemed will and immov

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