must have its flower or effort at the beautiful, coarser or finer according to its stuff. They relieve and recommend each other, and the sanity of society is a balance of a thousand insanities. She punishes abstractionists, and will only forgive an induction which is rare and casual. We like to come to a height of land and see the landscape, just as we value a general remark in conversation. But it is not the intention of nature that we should live by general views. We fetch fire and water, run about all day among the shops and markets, and get our clothes and shoes made and mended, and are the victims of these details, and once in a fortnight we arrive perhaps at a rational moment. If we were not thus infatuated, if we saw the real from hour to hour, we should not be here to write and to read, but should have been burned or frozen long ago. She would never get anything done, if she suffered admirable Crichtons, and universal geniuses. She loves better a wheelwright who dreams all night of wheels, and a groom who is part of his horse: for she is full of work, and these are her hands. As the frugal farmer takes care that his cattle shall eat down the rowan, and swine shall eat the waste of his house, and poultry shall pick the crumbs, so our economical mother despatches a new genius and habit of mind into every district and condition of existence, plants an eye wherever a new ray of light can fall, and gathering up into some man every property in the universe, establishes thousandfold occult mutual attractions among her offspring, that all this wash and waste of power may be imparted and exchanged.
Great dangers undoubtedly accrue from this incarnation and distribution of the godhead, and hence nature has her maligners, as if she were Circe; and Alphonso of Castille fancied he could have given useful advice. But she does not go unprovided; she has hellebore at the bottom of the cup. Solitude would ripen a plentiful crop of despots. The recluse thinks of men as having his manner, or as not having his manner; and as having degrees of it, more and less. But when he comes into a public assembly, he sees that men have very different manners from his own, and in their way admirable. In his childhood and youth, he has had many checks and censures, and thinks modestly enough of his own endowment. When afterwards he comes to unfold it in propitious circumstance, it seems the only talent: he is delighted with his success, and accounts himself already the fellow of the great. But he goes into a mob, into a banking-house, into a mechanic’s shop, into a mill, into a laboratory, into a ship, into a camp, and in each new place he is no better than an idiot: other talents take place, and rule the hour. The rotation which whirls every leaf and pebble to the meridian, reaches to every gift of man, and we all take turns at the top.
For nature, who abhors mannerism, has set her heart on breaking up all styles and tricks, and it is so much easier to do what one has done before, than to do a new thing, that there is a perpetual tendency to a set mode. In every conversation, even the highest, there is a certain trick, which may be soon learned by an acute person, and then that particular style continued indefinitely. Each man, too, is a tyrant in tendency, because he would impose his idea on others; and their trick is their natural defence. Jesus would absorb the race; but Tom Paine or the coarsest blasphemer helps humanity by resisting this exuberance of power. Hence the immense benefit of party in politics, as it reveals faults of character in a chief, which the intellectual force of the persons, with ordinary opportunity, and not hurled into aphelion by hatred, could not have seen. Since we are all so stupid, what benefit that there should be two stupidities! It is like that brute advantage so essential to astronomy, of having the diameter of the earth’s orbit for a base of its triangles. Democracy is morose, and runs to anarchy, but in the state, and in the schools, it is indispensable to resist the consolidation of all men into a few men. If John was perfect, why are you and I alive? As long as any man exists, there is some need of him; let him fight for his own. A new poet has appeared; a new character approached us; why should we refuse to eat bread, until we have found his regiment and section in our old army-files? Why not a new man? Here is a new enterprise of Brook Farm, of Skeneateles, of Northampton: why so impatient to baptise them Essenes, or Port-Royalists, or Shakers, or by any known and effete name? Let it be a new way of living. Why have only two or three ways of life, and not thousands? Every man is wanted, and no man is wanted much. We came this time for condiments, not for corn. We want the great genius only for joy; for one star more in our constellation, for one tree more in our grove. But he thinks we wish to belong to him, as he wishes to occupy us. He greatly mistakes us. I think I have done well, if I have acquired a new word from a good author; and my business with him is to find my own, though it were only to melt him down into an epithet or an image for daily use.
“Into paint will I grind thee, my bride!”
To embroil the confusion, and make it impossible to arrive at any general statement, when we have insisted on the imperfection of individuals, our affections and our experience urge that every individual is entitled to honor, and a very generous treatment is sure to be repaid. A recluse sees only two or three persons, and allows them all their room; they spread themselves at large. The man of state looks at many, and compares the few habitually with others, and these look less. Yet are they not entitled to this generosity of reception? and is not munificence the means of insight? For though gamesters say, that the cards beat all the players, though they were never so skilful, yet in the contest we are now considering, the players are also the game, and share the power of the cards. If you criticise a fine genius, the odds are that you are out of your reckoning, and, instead of the poet, are censuring your own caricature of him. For there is somewhat spheral and infinite in every man, especially in every genius, which, if you can come very near him, sports with all your limitations. For, rightly, every man is a channel through which heaven floweth, and, whilst I fancied I was criticising him, I was censuring or rather terminating my own soul. After taxing Goethe as a courtier, artificial, unbelieving, worldly, — I took up this book of Helena, and found him an Indian of the wilderness, a piece of pure nature like an apple or an oak, large as morning or night, and virtuous as a briar-rose.
But care is taken that the whole tune shall be played. If we were not kept among surfaces, every thing would be large and universal: now the excluded attributes burst in on us with the more brightness, that they have been excluded. “Your turn now, my turn next,” is the rule of the game. The universality being hindered in its primary form, comes in the secondary form of all sides: the points come in succession to the meridian, and by the speed of rotation, a new whole is formed. Nature keeps herself whole, and her representation complete in the experience of each mind. She suffers no seat to be vacant in her college. It is the secret of the world that all things subsist, and do not die, but only retire a little from sight, and afterwards return again. Whatever does not concern us, is concealed from us. As soon as a person is no longer related to our present well-being, he is concealed, or dies, as we say. Really, all things and persons are related to us, but according to our nature, they act on us not at once, but in succession, and we are made aware of their presence one at a time. All persons, all things which we have known, are here present, and many more than we see; the world is full. As the ancient said, the world is a plenum or solid; and if we saw all things that really surround us, we should be imprisoned and unable to move. For, though nothing is impassable to the soul, but all things are pervious to it, and like highways, yet this is only whilst the soul does not see them. As soon as the soul sees any object, it stops before that object. Therefore, the divine Providence, which keeps the universe open in every direction to the soul, conceals all the furniture and all the persons that do not concern a particular soul, from the senses of that individual. Through solidest eternal things, the man finds his road, as if they did not subsist, and does not once suspect their being. As soon as he needs a new object, suddenly he beholds it, and no longer attempts to pass through it, but takes another way. When he has exhausted for the time the nourishment to be drawn from any one person or thing, that object is withdrawn from his observation, and though still in his immediate neighborhood, he does not suspect its presence.
Nothing is dead: men feign themselves dead, and endure mock funerals and mournful obituaries, and there they stand looking out of the window, sound and well, in some new and strange disguise. Jesus is not dead: he is very well alive: nor John, nor Paul, nor Mahomet, nor Aristotle; at times we believe we have seen them all, and could easily tell the names under which they go.
If we cannot make voluntary and conscious steps in the admirable science of universals,
