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I am owner of the sphere,
Of the seven stars and the solar year,
Of Cæsar's hand, and Plato's brain,
Of Lord Christ's heart, and Shakspeare's strain.



There is one mind common to all individual men. Every man is an inlet to the same and to all of the same. He that is once admitted to the right of reason is made a freeman of the whole estate. What Plato has thought, he may think ; what a saint has felt, he may feel ; what at any time has befallen any man, he can understand. Who hath access to this universal mind is a party to all that is or can be done, for this is the only and sovereign agent.

Of the works of this mind history is the record. Its genius is illustrated by the entire series of days. Man is explicable by nothing less than all his history. Without hurry, without rest, the human spirit goes forth from the beginning to embody every faculty, every thought, every emotion, which belongs to it in appropriate events. But the thought is always prior to the fact ; all the facts of history preëxist in the mind as laws. Each law in turn is made by circum

stances predominant, and the limits of nature give power to but one at a time. A man is the whole encyclopædia of facts. The creation of a thousand forests is in one acorn, and Egypt, Greece, Rome, Gaul, Britain, America, lie folded already in the first mạn. Epoch after epoch, camp, kingdom, empire, republic, democracy, are merely the application of his manifold spirit to the manifold world.

This human mind wrote history, and this must read it. The Sphinx must solve her own riddle. If the whole of history is in one man, it is all to be explained from individual experience. There is a relation between the hours of our life and the centuries of time. As the air I breathe is drawn from the great repositories of nature, as the light on my book is yielded by a star a hundred millions of miles distant, as the poise of my body depends on the equilibrium of centrifugal and centripetal forces, so the hours should be instructed by the ages, and the ages explained by the hours. Of the universal mind each individual man is one more incarnation. All its properties consist in him. Each new fact in his private experience flashes a light on what great bodies of men have done, and the crises of his life refer to national crises. Every revolution was first a thought in one man's mind, and when the same thought occurs to another man, it is the key to that era. Every reform was once a private opinion, and

when it shall be a private opinion again, it will solve
the problem of the age. The fact narrated must
correspond to something in me to be credible or in-
telligible. We as we read must become Greeks,
Romans, Turks, priest and king, martyr and execu-
tioner, must fasten these images to some reality in
our secret experience, or we shall learn nothing right-
ly. What befell Asdrubal or Cæsar Borgia is as
much an illustration of the mind's powers and depra-
vations as what has befallen us. Each new law and
political movement has meaning for you. Stand be-
fore each of its tablets and say, “ Under this mask
did my Proteus nature hide itself. This remedies
the defect of our too great nearness to ourselves.
This throws our actions into perspective : and as
crabs, goats, scorpions, the balance, and the waterpot
lose their meanness when hung as signs in the zodiac,
so I can see my own vices without heat in the distant
persons of Solomon, Alcibiades, and Catiline.

It is the universal nature which gives worth to par-
ticular men and things. Human life as containing
this is mysterious and inviolable, and we hedge it
round with penalties and laws. All laws derive hence
their ultimate reason ; all express more or less dis-
tinctly, some command of this supreme, illimitable es-
sence. Property also holds of the soul, covers great
spiritual facts, and instinctively we at first hold to it
with swords and laws, and wide and complex combi-

nations. The obscure consciousness of this fact is the light of all our day, the claim of claims; the plea for education, for justice, for charity, the foundation of friendship and love, and of the heroism and grandeur which belong to acts of self-reliance. It is remarkable that involuntarily we always read as superior beings. Universal history, the poets, the romancers, do not in their stateliest pictures — in the sacerdotal, the imperial palaces, in the triumphs of will or of genius — anywhere lose our ear, anywhere make us feel that we intrude, that this is for better men ; but rather is it true, that in their grandest strokes we feel most at home. All that Shakspeare says of the king, yonder slip of a boy that reads in the corner feels to be true of himself. We sympathize in the great moments of history, in the great discoveries, the great resistances, the great prosperities of men ; — because there law was enacted, the sea was searched, the land was found, or the blow was struck for us, as we ourselves in that place would have done or applauded.

We have the same interest in condition and character. We honor the rich, because they have externally the freedom, power, and grace which we feel to be proper to man, proper to us. So all that is said of the wise man by Stoic, or oriental or modern essayist, describes to each reader his own idea, describes his unattained but attainable self. All liter

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