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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 on 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 Sphinx was slain. What is our life but an endless flight of winged facts or events! In splendid variety these changes come, all putting questions to the human spirit. Those men who cannot answer by a superior wisdom these facts or questions of time, serve them. Facts encumber them, tyrannise over them, and make the men of routine, the men of sense, in whom a literal obedience to facts has extinguished every spark of that light by which man is truly man. But if the man is true to his better instincts or sentiments, and refuses the dominion of facts, as one that comes of a higher race, remains fast by the soul and sees the principle, then the facts fall aptly and supple into their places ; they know their master, and the meanest of them glorifies him. See in Goethe's Helena the same desire that
word should be a thing. These figures, he would say, these Chirons, Griffins, Phorkyas, Helens, and Ledas, are somewhat, and do exert a specific influence on the mind. So far, then, are they eternal entities—as real to-day as in the first Olympiad. Much revolving them, he writes out freely his humour, and gives them body to his own imagination. And although that poem be as vague and fantastic as a dream, yet is it much more attractive than the more regular dramatic pieces of the same author, for the reason that it operates a wonderful relief to the mind from the routine of customary images,—awakens the reader's invention and fancy by the wild freedom of the design, and by the unceasing succession of brisk shocks of surprise.
The universal nature, too strong for the petty nature of the bard, sits on his neck and writes through his hand; so that when he seems to vent a mere caprice and wild romance, the issue is an exact allegory. Hence Plato said, that “poets utter great and wise things which they do not themselves understand.” All the fictions of the Middle Age explain themselves as a masked or frolic expression of that, which, in grave earnest, the mind of that period toiled to achieve. Magic, and all that is ascribed to it, is
manifestly a deep presentiment of the powers of science. The shoes of swiftness, the sword of sharpness, the power
of subduing the elements, of using the secret virtues of minerals, of understanding the voices of birds, are the obscure efforts of the mind in a right direction. The preternatural prowess of the hero, the gift of perpetual youth, and the like, are alike the endeavour of the human spirit “to bend the shows of things to the desires of the mind.”
In Perceforest and Amadis de Gaul, a garland and a rose bloom on the head of her who is faithful, and fade on the brow of the inconstant. In the story of the Boy and the Mantle, even a mature reader may be surprised with a glow of virtuous pleasure at the triumph of the gentle Genelas; and indeed, all the postulates of elfin annals, that the Fairies do not like to be named ; that their gifts are capricious and not to be trusted ; that who seeks a treasure must not speak; and the like, I find true in Conord, however they might be in Cornwall or Bretagne.
Is it otherwise in the newest romance? I read the Bride of Lammermoor. Sir William Ashton is a mask for a vulgar temptation, Ravenswood Castle a fine name for proud poverty, and the foreign mission of state only a Bunyan disguise for honest industry. We
may all shoot a wild bull that would toss the good and beautiful, by fighting down the unjust and sensual. Lucy Ashton is another name for fidelity, which is always beautiful and always liable to calamity in this world.
But along with the civil and metaphysical history of man, another history goes daily forward—that of the external world,in which he is not less strictly implicated. He is the compend of time: he is also the correlative of nature. The power of man consists in the multitude of his affinities, in the fact that his life is intertwined with the whole chain of organic and inorganic being. In the age of the Cæsars, out from the Forum at Rome proceeded the great highways, north, south, east, west, to the centre of every province of the empire, making each market-town of Persia, Spain, and Britain, pervious to the soldiers of the capital : so out of the human heart go, as it were, highways to the heart of every object in nature, to reduce it under the dominion of man.
A man is a bundle of relations, a knot of roots, whose flower and fruitage is the world. All his faculties refer to natures out of him. All his faculties predict the world he is to inhabit, as the fins of the fish foreshow that water exists, or the wings of an eagle in the egg
presuppose a medium like air. Insulate, and you destroy him. He cannot live without a world. Put Napoleon in an island prison, let his faculties find no men to act on, no Alps to climb, no stake to play for, and he would beat the air and appear stupid. Transport him to large countries, dense population, complex interest, and antagonist power, and you shall see that the man Napoleon, bounded, that is, by such a profile and outline, is not the virtual Napoleon. This is but Talbot's shadow;
His substance is not here:
Columbus needs a planet to shape his course upon. Newton and Laplace need myriads of ages and thick-strown celestial areas. One may say a gravitating solar system is already prophesied in the nature of Newton's mind. Not less does the brain of Davy and Gay-Lussac, from childhood exploring always the affinities and repulsions of particles, anticipate the laws of organization. Does not the eye of the human embryo predict the light? the ear of Handel predict the witchcraft of harmonic sound? Do not the constructive fingers of Watt, Fulton, Whittemore, Arkwright, predict the fusible, hard, and temperable texture of metals, the properties of stone, water, and wood,—the lovely attributes of the maiden child predict the refinements and decorations of civil society? Here, also, we are reminded of the action of man on
A mind might ponder its thought for ages, and not gain so much self-knowledge as the passion of love shall teach it in a day. Who knows himself before he has been thrilled with indignation at an outrage, or has heard an eloquent tongue, or has shared the throb of thousands in a national exultation or alarm ? No man can antedate his experience, or guess what faculty or feeling a new object shall unlock, any more than he can draw to-day the face of a person whom he shall see to-morrow for the first time.
I will not now go behind the general statement to explore the reason of this correspondency. Let it suffice that in the light of these two facts-namely, that the mind is One; and that nature is its correlative_history is to be read and written.
Thus in all ways does the soul concentrate and reproduce its
treasures for each pupil, for each new-born man. He, too, shall pass through the whole cycle of experience. He shall collect into a focus the rays of nature. History no longer shall be a dull book. It shall walk incarnate in every just and wise man. You shall not tell me by languages and titles a catalogue of the volumes you have read. You shall make me feel what periods you have lived. A man shall be the Temple of Fame. He shall walk, as the poets have described that goddess, in a robe painted all over with wonderful events and experiences ;-his own form and features by their exalted intelligence shall be that variegated vest. I shall find in him the Foreworld; in his childhood the Age of Gold; the Apples of Knowledge; the Argonautic Expedition; the calling of Abraham; the building of the Temple; the Advent of Christ; the Dark Ages; the Revival of Letters; the Reformation; the discovery of new lands, the opening of new sciences, and new regions in man. He shall be the Priest of Pan, and bring with him into humble cottages the blessing of the morning stars and all the recorded benefits of heaven and earth.
Is there somewhat overweening in this claim ? Then I reject all I have written, for what is the use of pretending to know what we know not? But it is the fault of our rhetoric that we cannot strongly state one fact without seeming to belie some other. I hold our actual knowledge very cheap. Hear the rats in the wall, see the lizard on the fence, the fungus under foot, the lichen on the log. What do I know sympathetically, morally, of either of these worlds of life? As long as the Caucasian man-perhaps longer—these creatures have kept their counsel beside him, and and there is no record of any word or sign that has passed from one to the other. Nay, what does history yet record of the metaphysical annals of man ? What light does it shed on those mysteries which we hide under the names Death and Immortality ? Yet every history should be written in a wisdom which divined the range of our affinities and looked at facts as symbols. I am ashamed to see what a shallow village tale our so-called History is. How many times we must say Rome, and Paris, and Constantinople. What does Rome know of rat and lizard? What are Olympiads and Consulates to these neighbouring systems of being ? Nay, what food or experience or succour have they for the Esquimaux seal-hunter, for the Kanaka in his canoe, for the fisherman, the stevedore, the porter ?
Broader and deeper we must write our annals—from an ethical
reformation, from an influx of the ever new, ever sanative conscience,—if we would trulier express our central and wide-related nature, instead of this old chronology of selfishness and pride, to which we have too long lent our eyes. Already that day exists for us, shines in on us at unawares; but the path of science and of letters is not the way into nature, but from it rather. The idiot, the Indian, the child, and unschooled farmer's boy, come much nearer to these--understand them better than the dissector or the antiquary
Ne te quæsiveris extra.
Man is his own star, and the soul that can
Epilogue to Beaumont and Fletcher's
Honest Man's Fortune.
Cast the bantling on the rocks,
I READ the other day some verses written by an eminent painter which were original and not conventional. Always the soul hears an admonition in such lines, let the subject be what it may. The sentiment they instil is of more value than any thought they may contain. To believe your own thought, to believe that what is true for you in your private heart, is true for all men,—that is genius. Speak your latent conviction and it shall be the universal sense; for always the inmost becomes the outmost,--and our first thought is rendered back to us by the trumpets of the Last Judgment. Familiar as the voice of the mind is to each, the highest merit we ascribe to Moses, Plato, and Milton, is that they set at naught books and traditions, and spoke not what men, but what they, thought. A man should learn to detect and watch that gleam of light which flashes across his mind from within, more than the