« AnteriorContinuar »
AN ORATION DELIVERED BEFORE THE LIITERARY SOCIETIES OF
DARTMOUTH COLLEGE, JULY 24, 1838.
The invitation to address you this day, with which you have honored me, was a call so welcome, that I made haste to obey it. A summons to celebrate with scholars a literary festival, is so alluring to me, as to overcome the doubts I might well entertain of my ability to bring you any thought worthy of your attention. I have reached
middle age of man; yet I believe I am not less glad or sanguine at the meeting of scholars, than when, a boy, I first saw the graduates of my own College assembled at their anniversary. Neither years nor books have yet availed to extirpate a prejudice then rooted in me, that a scholar is the favorite of Heaven and earth, the excellency of his country, the happiest of men. His duties lead him directly into the holy ground where other men's aspirations only point. His successes are occasions of the purest joy to all men. Eyes is he to the blind; feet is he to the lame. His failures, if he is worthy, are inlets to higher advantages. And because the scholar, by every thought he thinks, extends his dominion into the general mind of men, he is not one, but many.
The few scholars in each country, whose genius I know, seem to me not individuals, but societies; and when events occur of great import, I count over these representatives of opinion, whom they will affect, as if I were counting nations. And, even if his results were incommunicable, if they abode in his own spirit, the intellect hath somewhat so sacred in its possessions, that the fact of his existence and pursuits would be a happy omen.
Meantime I know that a very different estimate of the scholar's profession prevails in this country, and the importunity, with which society presses its claim upon young men, tends to pervert the views of the youth in respect to the culture of the intellect. Hence the historical failure, on which Europe and
America have so freely commented. This country has not fulfilled what seemed the reasonable expectation of mankind. Men looked, when all feudal straps and bandages were snapped asunder, that nature, too long the mother of dwarfs, should reimburse itself by a brood of Titans, who should laugh and leap in the continent, and run up the mountains of the West with the errand of genius and of love. But the mark of American merit in painting, in sculpture, in poetry, in fiction, in eloquence, seems to be a certain grace without grandeur, and itself not new but derivative; a vase of fair outline, but empty,
which whoso sees, may fill with what wit and character is in him, but which does not, like the charged cloud, overflow with terrible beauty, and emit lightnings on all beholders.
I will not lose myself in the desultory questions, what are the limitations, and what the causes of the fact. It suffices me to say, in general, that the diffidence of mankind in the soul has crept over the American mind ; that men here, as elsewhere, are indisposed to innovation, and prefer any antiquity, any usage, any livery productive of ease or profit, to the unproductive service of thought.
Yet, in every sane hour, the service of thought appears reasonable, the despotism of the senses insane.
The scholar may lose himself in schools, in words, and become a pedant; but when he comprehends his duties, he above all men is a realist, and converses with things. For, the scholar is the student of the world, and of what worth the world is, and with what emphasis it accosts the soul of man, such is the worth, such the call of the scholar.
The want of the times, and the propriety of this anniversary, concur to draw attention to the doctrine of Literary Eth
What I have to say on that doctrine distributes itself under the topics of the resources, the subject, and the discipline of the scholar.
I. The resources of the scholar are proportioned to his confidence in the attributes of the Intellect. The resources of the scholar are coextensive with nature and truth, yet can never be his, unless claimed by him with an equal greatness of mind. He cannot know them until he has beheld with awe the infinitude and impersonality of the intellectual power. When he has seen, that it is not his, nor any man's, but that it is the soul which made the world, and that it is all accessible to him, he will know that he, as its minister, may rightfully hold