Men

behold, all the mats and rubbish which had littered his garret becomes precious. Every trivial fact in his private biography becomes an illustration of this new principle, revisits the day, and delights all men by its piquancy and new charm. say, Where did he get this? and think there was something divine in his life. But no; they have myriads of facts just as good, would they only get a lamp to ransack their attics withal. We are all wise. The difference between persons is not in wisdom but in art. I knew, in an academical club, a person who always deferred to me, who, seeing my whim for writing, fancied that my experiences had somewhat superior; whilst I saw that his experiences were as good as mine. Give them to me, and I would make the same use of them. He held the old; he holds the new; I had the habit of tacking together the old and the new, which he did not use to exercise. This may hold in the great examples. Perhaps if we should meet Shakespeare, we should not be conscious of any steep inferiority; no: but of a great equality, only that he possessed a strange skill of using, of classifying, his facts, which we lacked. For, notwithstanding our utter incapacity to produce anything like Hamlet and Othello, see the perfect reception this wit, and immense knowledge of life, and liquid eloquence find in us all.

If you gather apples in the sunshine, or make hay, or hoe corn, and then retire within doors, and shut your eyes, and press them with your hand, you shall still see apples hanging in the bright light, with boughs and leaves thereto, or the tasselled grass, or the corn-flags, and this for five or six hours afterwards. There lie the impressions on the retentive organ though you knew it not. So lies the whole series of natural images with which your life has made you acquainted in your memory, though you know it not, and a thrill of passion flashes light on their dark chamber, and the active power seizes instantly the fit image, as the word of its momentary thought.

It is long ere we discover how rich we are. Our history, we are sure, is quite tame: we have nothing to write, nothing to infer. But our wiser years still run back to the despised recollections of childhood, and always we are fishing up some wonderful article out of that pond; until, by and by, we begin to suspect that the biography of the one foolish person we know is, in reality, nothing less than the miniature paraphrase of the hundred volumes of the Universal History. In the intellect constructive, which we popularly designate by

the word Genius, we observe the same balance of two elements as in intellect receptive. The constructive intellect produces thoughts, sentences, poems, plans, designs, systems. It is the generation of the mind, the marriage of thought with nature. To genius must always go two gifts, the thought and the publication. The first is revelation, always a miracle, which no frequency of occurrence or incessant study can ever familiarize, but which must always leave the inquirer stupid with wonder. It is the advent of truth into the world, a form of thought now, for the first time, bursting into the universe, a child of the old eternal soul, a piece of genuine and immeasurable greatness. It seems, for the time, to inherit all that has yet existed, and to dictate to the unborn. It affects every thought of man, and goes to fashion every institution. But to make it

available, it needs a vehicle or art by which it is conveyed to men. To be communicable, it must become picture or sensible object. We must learn the language of facts. The most wonderful inspirations die with their subject, if he has no hand to paint them to the senses. The ray of light passes invisible through space, and only when it falls on an object is it seen. When the spiritual energy is directed on something outward, then it is a thought. The relation between it and you first makes you, the value of you, apparent to me. The rich, inventive genius of the painter must be smothered and lost for want of the power of drawing, and in our happy hours we should be inexhaustible poets, if once we could break through the silence into adequate rhyme. As all men have some access to primary truth, so all have some art or power of communication in their head, but only in the artist does it descend into the hand. There is an inequality, whose laws we do not yet know, between two men and between two moments of the same man, in respect to this faculty. In common, hours we have the same facts as in the uncommon or inspired, but they do not sit for their portraits; they are not detached, but lie in a web. The thought of genius is spontaneous; but the power of picture or expression, in the most enriched and flowing nature, implies a mixture of will, a certain control over the spontaneous states, without which no production is possible. It is a conversion of all nature into the rhetoric of thought, under the eye of judgment, with a strenuous exercise of choice. And yet the imaginative vocabulary seems to be spontaneous also. It does not flow from experience only or mainly, but from a richer source. Not by any conscious im

itation of particular forms are the grand strokes of the painter executed, but by repairing to the fountain-head of all forms in his mind. Who is the first drawing-master? Without instruction we know very well the ideal of the human form. A child knows if an arm or a leg be distorted in a picture, if the attitude be natural, or grand, or mean, though he has never received any instruction in drawing, or heard any conversation on the subject, nor can himself draw correctly a single feature. A good form strikes all eyes pleasantly, long before they have any science on the subject, and a beautiful face sets twenty hearts in palpitation, prior to all consideration of the mechanical proportions of the features and head. We may owe to dreams some light on the fountain of this skill; for, as soon as we let our will go, and let the unconscious states ensue, see what cunning draughtsmen we are! We entertain ourselves with wonderful forms of men, of women, of animals, of gardens, of woods, and of monsters, and the mystic pencil wherewith we then draw has no awkwardness or inexperience, no meagreness or poverty; it can design well, and group well; its composition is full of art, its colors are well laid on, and the whole canvas which it paints is lifelike, and apt to touch us with terror, with tenderness, with desire, and with grief. Neither are the artist's copies from experience ever mere copies, but always touched and softened by tints from this ideal domain.

The conditions essential to a constructive mind do not appear to be so often combined but that a good sentence or verse remains fresh and memorable for a long time. Yet when we write with ease, and come out into the free air of thought, we seem to be assured that nothing is easier than to continue this communication at pleasure. Up, down, around, the kingdom of thought has no enclosures, but the Muse makes us free of her city. Well, the world has a million writers. One would think, then, that good thought would be as familiar as air and water, and the gifts of each new hour would exclude the last. Yet we can count all our good books; nay, I remember any beautiful verse for twenty years. It is true that the discerning intellect of the world is always much in advance of the creative, so that there are many competent judges of the best book, and few writers of the best books. But some of the conditions of intellectual construction are of rare occurrence. The intellect is a whole, and demands integrity in every work. This is resisted equally by a man's devotion to a single thought, and by his ambition to combine too many.

Truth is our element of life, yet if a man fasten his attention on a single aspect of truth, and apply himself to that alone for a long time, the truth becomes distorted and not itself, but falsehood; herein resembling the air, which is our natural element, and the breath of our nostrils, but if a stream of the same be directed on the body for a time, it causes cold, fever, and even death. How wearisome the grammarian, the phrenologist, the political or religious fanatic, or indeed any possessed mortal whose balance is lost by the exaggeration of a single topic. It is incipient insanity. Every thought is a prison also. I cannot see what you see, because I am caught up by a strong wind, and blown so far in one direction that I am out of the hoop of your horizon.

Is it any better, if the student, to avoid this offence, and to liberalize himself, aims to make a mechanical whole of history, or science, or philosophy, by a numerical addition of all the facts that fall within his vision? The world refuses to be analyzed by addition and subtraction. When we are young, we spend much time and pains in filling our note-books with all definitions of Religion, Love, Poetry, Politics, Art, in the hope that, in the course of a few years, we shall have condensed into our encyclopædia the net value of all the theories at which the world has yet arrived. But year after year our tables get no completeness, and at last we discover that our curve is a parabola, whose arcs will never meet.

Neither by detachment, neither by aggregation, is the integrity of the intellect transmitted to its works, but by a vigilance which brings the intellect in its greatness and best state to operate every moment. It must have the same wholeness which nature has. Although no diligence can rebuild the universe in a model, by the best accumulation or disposition of details, yet does the world reappear in miniature in every event, so that all the laws of nature may be read in the smallest fact. The intellect must have the like perfection in its apprehension and in its works. For this reason, an index or mercury of intellectual proficiency is the perception of identity. We talk with accomplished persons who appear to be strangers in nature. The cloud, the tree, the turf, the bird are not theirs, have nothing of them : the world is only their lodging and table. But the poet, whose verses are to be spheral and complete, is one whom Nature cannot deceive, whatsoever face of strangeness she may put on. He feels a strict consanguinity, and detects more likeness than variety in all her changes. We

are stung by the desire for new thought; but when we receive a new thought, it is only the old thought with a new face, and though we make it our own, we instantly crave another; we are not really enriched. For the truth was in us before it was reflected to us from natural objects; and the profound genius will cast the likeness of all creatures into every product of his wit.

But if the constructive powers are rare, and it is given to few men to be poets, yet every man is a receiver of this descending holy ghost, and may well study the laws of its influx. Exactly parallel is the whole rule of intellectual duty to the rule of moral duty. A self-denial, no less austere than the saint's, is demanded of the scholar. He must worship truth, and forego all things for that, and choose defeat and pain, so that his treasure in thought is thereby augmented.

God offers to every mind its choice between truth and repose. Take which you please, - you can never have both. Between these, as a pendulum, man oscillates. He in whom the love of repose predominates will accept the first creed, the first philosophy, the first political party he meets, most likely his father's. He gets rest, commodity, and reputation; but he shuts the door of truth. He in whom the love of truth predominates will keep himself aloof from all moorings, and afloat. He will abstain from dogmatism, and recognize all the opposite negations, between which, as walls, his being is swung. He submits to the inconvenience of suspense and imperfect opinion, but he is a candidate for truth, as the other is not, and respects the highest law of his being.

The circle of the green earth he must measure with his shoes, to find the man who can yield him truth. He shall then know that there is somewhat more blessed and great in hearing than in speaking. Happy is the hearing man; unhappy the speaking man. As long as I hear truth, I am bathed by a beautiful element, and am not conscious of any limits to my nature. The suggestions are thousand-fold that I hear and see. The waters of the great deep have ingress and egress to the soul. But if I speak, I define, I confine, and am less. When Socrates speaks, Lysis and Menexenus are afflicted by no shame that they do not speak. They also are good. He likewise defers to them, loves them whilst he speaks. Because a true and natural man contains and is the same truth which an eloquent man articulates: but in the eloquent man, because he can articulate it, it seems something the less to re