rosy forehead to the evening star.Beside us, purple-zoned, Wachuset laid
His head against the West, whose warm light made
His aureole; and o'er him, sharp and clear,
Like a shaft of lightning in mid launching stayed,
A single level cloud-line, shone upon
By the fierce glances of the sunken sun,
Menaced the darkness with its golden spear!
So twilight deepened round us. Still and black
The great woods climbed the mountain at our back;
And on their skirts, where yet the lingering day
On the shorn greenness of the clearing lay,
The brown old farm-house like a bird's nest hung.
With home-life sounds the desert air was stirred:
The bleat of sheep along the hill we heard,
The bucket plashing in the cool, sweet well,
The pasture-bars that clattered as they fell;
Dogs barked, fowls fluttered, cattle lowed; the gate
Of the barn-yard creaked beneath the merry weight
Of sun-brown children, listening, while they swung,
The welcome sound of supper-call to hear;
And down the shadowy lane, in tinklings clear,
The pastoral curfew of the cow-bell rung.
Thus soothed and pleased, our backward path we took,
Praising the farmer's home. He only spake,
Looking into the sunset o'er the lake,
Like one to whom the far-off is most near:
"Yes, most folks think it has a pleasant look;
I love it for my good old mother's sake,
Who lived and died here in the peace of God!"
The lesson of his words we pondered o'er,
As silently we turned the eastern flank
Of the mountain, where its shadow deepest sank,
Doubling the night along our rugged road:
We felt that man was more than his abode,—
The inward life than Nature's raiment more;
And the warm sky, the sundown-tinted hill,
The forest and the lake, seemed dwarfed and dim
Before the saintly soul, whose human will
Meekly in the Eternal footsteps trod,
Making her homely toil and household ways
An earthly echo of the song of praise
Swelling from angel lips and harps of seraphim!
INDIVIDUALITY
At a certain depth, as has already been intimated in our literature, all bosoms communicate, all hearts are one. Hector and Ajax, in Homer's great picture, stand face to face, each with advanced foot, with levelled spear, and turgid sinew, eager to kill, while on either side ten thousand slaughterous wishes poise themselves in hot breasts, waiting to fly with the flying weapons; yet, though the combatants seem to surrender themselves wholly to this action, there is in each a profound element that is no party to these hostilities. It is the pure nature of man. Ajax is not all Greek, nor is Hector wholly Trojan: both are also men; and to the extent of their mutual participation in this pure and perpetual element of Manhood, they are more than friends, more than relatives,—they are of identical spirit. For there is an imperishable nature of Man, ever and everywhere the same, of which each particular man is a testimony and representation. As the solid earth underruns the "dissociating sea"—Oceano dissociabili—and joins in one all sundered lands, so does this nature dip beneath the dividing parts of our being, and make of all men one simple and inseparable humanity. In love, in friendship, in true conversation, in all happiness of communion between men, it is this unchangeable substratum or substance of man's being that is efficient and supreme: out of divers bosoms, Same calls, and replies to Same with a great joy of self-recognition. It is only in virtue of this nature that men understand, appreciate, admire, trust each other,—that books of the earliest times remain true in the latest,—that society is possible; and he in whom the virtue of it dwells divinely is admitted to the secret confidence of all bosoms, lives in all times, and converses with each soul and age in its own vernacular. Socrates looked beyond the gates of death for happy communion with Homer and all the great; but already we interchange words with these, whenever we are so sweetly prospered as to become, in some good degree, identical with the absolute nature of man.
Not only, moreover, is this immortal substance of man's being common and social, but it is so great and venerable that no one can match it with an equal report. All the epithets by which we would extol it are disgraced by it, as the most brilliant artificial lights become blackness when placed between the eye and the noonday sun. It is older, it is earlier in existence than the earliest star that shone in heaven; and it will outlive the fixed stars that now in heaven seem fixed forever. There is nothing in the created universe of which it was not the prophecy in its primal conception; there is nothing of which it is not the interpretation and ultimatum in its final form. The laws which rule the world as forces are, in it, thoughts and liberties. All the grand imaginations of men, all the glorified shapes, the Olympian gods, cherubic and seraphic forms, are but symbols and adumbrations of what it contains. As the sun, having set, still leaves its golden impress on the clouds, so does the absolute nature of man throw up and paint, as it were, on the sky testimonies of its power, remaining itself unseen. Only, therefore, is one a poet, as he can cause particular traits and events, without violation of their special character, or concealment of their peculiar interest, to bear the deep, sweet, and infinite suggestion of this. All princeliness and imperial worth, all that is regal, beautiful, pure in men, comes from this nature; and the words by which we express reverence, admiration, love, borrow from it their entire force: since reverence, admiration, love, and all other grand sentiments, are but modes or forms of noble unification between men, and are therefore shown to spring from that spiritual unity of which persons are exponents; while, on the other hand, all evil epithets suggest division and separation. Of this nature all titles of honor, all symbols that command homage and obedience on earth, are pensioners. How could the claims of kings survive successions of Stuarts and Georges, but for a royalty in each peasant's bosom that pleads for its poor image on the throne?
In the high sense, no man is great save he that is a large continent of this absolute humanity. The common nature of man it is; yet those are ever, and in the happiest sense, uncommon men, in whom it is liberally present.
But every man, besides the nature which constitutes him man, has, so to speak, another nature, which constitutes him a particular individual. He is not only like all others of his kind, but, at the same time, unlike all others. By physical and mental feature he is distinguished, insulated; he is endowed with a quality so purely in contrast with the common nature of man, that in virtue of it he can be singled out from hundreds of millions, from all the myriads of his race. So far, now, as one is representative of absolute humanity, he is a Person; so far as, by an element peculiar to himself, he is contrasted with absolute humanity, he is an Individual. And having duly chanted our Credo concerning man's pure and public nature, let us now inquire respecting this dividing element of Individuality,—which, with all the force it has, strives to cut off communication, to destroy unity, and to make of humanity a chaos or dust of biped atoms.
Not for a moment
