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can design well, and group well ; its composition is full of art, its colours are well laid on, and the wbole canvas which it paints is life-like, 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 inclosures, 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 greatly in advance of the creative, so that always 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 ever. 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 recognise 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 thousandfold 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 reside, and he turns to these silent beautiful with the more inclination and respect. The ancient sentence said, Let us be silent, for so are the gods. Silence is a solvent that destroys personality, and gives us leave to be great and universal. Every man's progress is through a succession of teachers, each of whom seems at the time to have a superlative influence, but it at last gives place to a new. Frankly let him accept it all. Jesus says, Leave father, mother, house, and lands, and follow me. Who leaves all, receives more. This is as true intellectually, as morally. Each new mind we approach, seems to require an abdication of all our past and present possessions. A new doctrine seems, at first, a subversion of all our opinions, tastes, and manner of living. Such has Swedenborg, such has Kant, such has Coleridge, such has Cousin seemed to many young men in this country. Take thankfully and heartily all they can give. Exhaust them, wrestle with them, let them not go until their blessing be won, and after a short season, the dismay will be overpast, the excess of influence withdrawn, and they will be no longer an alarming meteor, but one more bright star shining serenely in your heaven, and blending its light with all your day.

But whilst he gives himself up unreservedly to that which draws him, because that is his own, he is to refuse himself to that which draws him not, whatsoever fame and authority may attend it, because it is not his own. Entire self-reliance belongs to the intellect. One soul is a counterpoise of all souls, as a capillary column of water is a balance for the sea. It must treat things, and books, and sovereign genius, as itself also a sovereign. If Æschylus be that man he is taken for, he has not yet done his office, when he has educated the learned of Europe for a thousand years. He is now to approve

himself a master of delight to me also. If he cannot do that, all his fame shall avail him nothing with me. I

to sacrifice a thousand Æschyluses to my intellectual integrity. Especially take the same ground in re

were a fool n

gard to abstract truth, the science of the mind. The Bacon, the Spinoza, the Hume, Schelling, Kant, or whosoever propounds to you a philosophy of the mind, is only a more or less awkward translator of things in your consciousness, which

you have also your way of seeing, perhaps of denoininating. Say then, instead of too timidly poring into his obscure sense, that he has not succeeded in rendering back to you your consciousness. He has not succeeded; now let another try. If Plato cannot, perhaps Spinoza will. If Spinoza cannot, then perhaps Kant. Any how, when at last it is done, you will find it is no recondite, but a simple, natural, common state, which the writer restores to you.

But let us end these didactics. I will not, though the subject might provoke it, speak to the open question between Truth and Love. I shall not presume to interfere in the old politics of the skies : “ The cherubim know most; the seraphim love most.” The gods shall settle their own quarrels. But I cannot recite, even thus rudely, laws of the intellect, without remembering that lofty and sequestered class of men who have been its prophets and oracles, the high priesthood of the pure reason, the Trismegisti, the expounders of the principles of thought from age to age. When at long intervals we turn over their abstruse pages, wonderful seems the calm and grand air of these few, these great spiritual lords, who have walked in the world,—these of the old religion,dwelling in a worship which makes the sanctities of Christianity look parvenues and popular; for "persuasion is in soul, but necessity is in intellect.” This band of grandees, Hermes, Heraclitus, Empedocles, Plato, Plotinus, Olympiodorus, Proclus, Synesius, and the rest, have somewhat so vast in their logic, so primary in their thinking, that it seems antecedent to all the ordinary distinctions of rhetoric and literature, and to be at once poetry, and music, and dancing, and astronomy, and mathematics. I am present at the sowing of the seed of the world. With a geometry of sunbeams, the soul lays the foundations of nature. The truth and grandeur of their thought is proved by its scope and applicability, for it commands the entire schedule and inventory of things for

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