is Omnipotence. It rises surely, if it were only an inch in a thousand years. The changes in society are like the geologic upheaval and sinking of continents; yet man is morally as far removed from the savage as he is physically superior to the saurian. We do not see the corn grow or the world revolve; yet if motion be given as the primal essence, we must look for inconceivable results. Wisdom will take care of wisdom, and extend. Consider the growth of intellect in the history of your own parish for twenty years. See how old views have died out of New England and new ones come in. Every man is fortified in his opinions, yet no man can hold his opinions. The closer they are hugged, the faster in any community they change. The ideas of such men as Swedenborg, Goethe, Emerson, float in the air like spores, and wherever they light they thrive. The crabbedest dogmatist cannot escape; for, if he open his eyes to seek his meet, some sunshine will creep in. We have combustibles stored in the stupidest of us, and a spark of truth kindles our slumbering suspicion. Since the great reality is organized in man, and waits to be revealed in him, it is of no avail to shut out the same reality from our ears. Thinkers have held to be dangerous, and excluded from the desks of public instruction; but the boys were already occupied with the same thoughts. They would hear nothing new at the lecture, and they are more encouraged by the terror of the elders than by any word the wise man could speak. In pursuit of truth, the difficulty is to ask a question; for in the ability to ask is involved ability to reach an answer. The serious student is occupied with problems which the doctors have never been able to entertain, and he knows that their discourse is not addressed to him. If you have not wit to understand what I seek, you may croak with the frogs: you are left out of my game.
And the old people, unhappily, suspect that this boy, whose theory they do not comprehend, is master of their theory. They are puzzled and panic-stricken; they strike in the dark. In all controversy, the strong man's position is unassailed. His adversary does not see where he is, but attacks a man of straw, some figment of his own, to the amusement of intelligent spectators. Always our combatant is talking quite wide of the whole question. So the wise man can never have an opponent; for whoever is able to face and find him has already gone over to his side. By material defences, we shut our light for a little, by going where only our own views are repeated, and so boxing ourselves from all danger of conviction; but if a strong thinker could gain the mere brute advantage of having an audience confined in their seats to hear him out, he would carry them all inevitably to his conclusion. They know it and run away. But the press has made our whole world of civilization one great lecture-room, from which no reading man can escape, and the only defence against progress is stolid preoccupation with trade or trifles. Yet this persistency is holding the breath, and can no more be continued in the mind than that in the body. Blundering and falsehood become intolerable to the blunderers; they must return to thought, and that is proper in a single direction, is approached by ten thousand avenues toward the One. It is religious, not ignorance or dogma. We cannot think without exploration of the divine order and recognition of its divinity, without finding ourselves carried away by it to service and adoration. All good is assured to us in Truth, and Truth follows us hard, drives us into many a corner, and will have us at last. So Love surprises all, and every virtue has a pass-key to every heart. Out of conflicting experience, amid barbarism and dogmatism, from feathers that float and stones that fall, we deduce the great law of moral gravitation, which binds spirit to spirit, and all souls to the best. Recognition of that law is worship. We rejoice in it without a taint of selfishness. We adore it with entire satisfaction. Worship is neither belief nor hope, but this certainty of repose upon Perfection. We explore over our heads and under our feet a harmony that is only enriched by dissolving discords. The drag of time, the cramp of organization, are only false fifths. It is blasphemy to deny the dominant. We cannot escape our good; we shall be purified. When our destiny is thus assured to us, we become impatient of sleep and sin, and redouble exertion. We devote ourselves to this certainty, and our allegiance is religion. There is nothing in man omitted from the uplift of Ideality. That is a central and total expansion of him, is an inmost entering into his inmost, is more himself than he is himself. All reverence is directed toward this Creator revealed in flesh, though not compassed. We adore him in others, while yet we despise him in ourselves. Every other motion of man has an external centre, is some hunger or passion, acts on us from its seat in Nature or the body, and we can face it, deny and repudiate it with the body; but this is the man flowing down from his source.
We must not be tempted to call things by too fine names, lest we should disguise them. All that is great is plain and familiar. The Ideal Tendency is simple love of life, felt first as desire and then as satisfaction. The men who represent it are not seekers, but finders, who go on to find more and more; for in the poet desire has fulfilled itself. Enjoyment makes the artist. He has gone on before us, reaching into the abyss of possibility; but he has reached more mightily. He begins to know what is promised in the universal attraction, in this eager turning of all faces toward our future. There is a centre from which no eye can be diverted, for it is the beam of sight. Look which way you will, that centre is everywhere. The universe is flooded with a ray from it, and the light of common day on every object is a refraction or reflection of that brightness.
Shallow men think of Ideality as another appetite, to be fed with pretty baubles, as the body is satisfied with meat and sleep; but the representative of that august impulse feels in it his immortality, and by all his lovely allegories, mythologies, fables, pictures, statues, manners, songs, and symphonies, he seeks to communicate his own feeling, that by specific gravity man must rise. It is no wonder, then, that we love Art while it offers us reinforcement of being, and despise the pretenders, for whom it is pastime, not prophecy.
For, in spite of all discouragement from the materialists, men stultified by trade or tradition, we have trusted the high desire and followed it thus far. We felt the sacredness of life even in ourselves, and there was always reverence in our admiration. We could not be made to doubt the divinity of that which walked with us in the wood or looked on us in the morning. The grasses and pebbles, the waters and rocks, clouds and showers, snow and wind, were too brother-like to be denied. They sang the same song which fills the breast, and our love for them was pure. The men and women we sought, were they not worthy of honor? The artist comes to bid us trust the Ideal Tendency, and not dishonor him who moves therein. He is no trifler, then, to be thrust aside by the doctors with their sciences, or the economists with production and use. He offers manhood to man and womanhood to woman.
We have named Ideality a love of life. Nay, what is it but life itself,—and that loving but true living? What word can have any value for us, unless it is a record of inevitable expansions in character. The universe is pledged to every heart, and the artist represents its promise. He sings, because he sees the manchild advancing, by blind paths it may be, but under sure guidance, propelled by inextinguishable desires toward the largest experience. He is no longer afraid of old bugbears. He feels for one, that nothing in the universe, call it by what ugly name you will, can crush or limit the lift of that leaven which works in the breast. Out of all eyes there looks on him the same expectation, and what for others is a great perhaps for him has become unavoidable certainty.
THE HOUR BEFORE DAWN
"The mind of man is first led to adore the forces of Nature, and certain objects of the material world; at a later period, it yields to religious impulses of a higher and purely spiritual character."
CHAPTER I
Alpheus and Eleusa, Thessalian Greeks, travelled in their old age, to escape poverty and misfortune, which had surely taken joint lease with themselves of a certain hut among the hills, and managed both household and flock.
The Halcyon builds its nest upon a floating weed; so to the drifting fortunes of these wanderers clung a friendless child, innocent and beautiful Evadne.
Some secret voice, the country-people say, lured the shepherd from his home, to embark on the Ægean Sea, and lead the little one away, together with his aged wife, to look for a new home in exile. Mariners bound for Troas received them into their vessel, and the voyage began.
The
