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strongest of defences and of ties, --- that he has been understood ; and he who has received an opinion may come to find it the most inconvenient of bonds.
If a teacher have any opinion which he wishes to conceal, his pupils will become as fully indoctrinated into that as into any which he publishes. If you pour water into a vessel twisted into coils and angles, it is vain to say, I will pour it only into this or that ; - it will find its level in all. Men feel and act the consequences of your doctrine, without being able to show how they follow.
Show us an arc of the curve, and a good mathematician will find out the whole figure. We are always reasoning from the seen to the unseen. Hence the perfect intelligence that subsists between wise men of remote ages. A man cannot bury his meanings so deep in his book, but time and like-minded men will find them. Plato had a secret doctrine, had he? What secret can he conceal from the eyes of Bacon? of Montaigne ? of Kant ?
Therefore, Aristotle said of his works, “ They are published and not published.'
can learn what he has not preparation for learning, however near to his eyes is the object. A chemist may tell his most precious secrets to a carpenter, and he shall be never the wiser,
the secrets he would not utter to a chemist for an estate. God screens us evermore from
Our eyes are holden that we calinot see things that stare us in the face, until the hour arrives when the mind is ripened ; then we behold them, and the time when we saw them not is like a dream.
Not in nature but in man is all the beauty and worth he sees. The world is very empty, and is indebted to this gilding, exalting soul for all its pride. “ Earth fills her lap with splendors” not her own. The vale of Tempe, Tivoli, and Rome are earth and water, rocks and sky. There are as good earth and water in a thousand places, yet how unaffecting !
People are not the better for the sun and moon, the horizon and the trees; as it is not observed that the keepers of Roman galleries, or the valets of painters, have any elevation of thought, or that librarians are wiser men than others.
There are graces in the demeanour of a polished and noble person, which are
of a churl. These are like the stars whose light has not yet reached us.
He may see what he maketh. Our dreams are the sequel of our waking knowledge. The visions of the night bear some proportion to the visions of the day.
Hideous dreams are exaggerations of the sins of the day. We see our evil -affections embodied in bad physiognomies.
On the Alps,
the traveller sometimes beholds his own shadow magnified to a giant, so that every gesture of his hand is terrific. “My children,” said an old man to his boys scared by a figure in the dark entry, “my children, you will never see any thing worse than yourselves.” As in dreams, so in the scarcely less Auid events of the world, every man sees himself in colossal, without knowing that it is himself. The good, compared to the evil which he sees, is as his own good to his own evil. Every quality of his mind is magnified in some one acquaintance, and every emotion of his heart in some one. He is like a quincunx of trees, which counts five, east, west, north, or south; or, an initial, medial, and terminal acrostic. And why not?
He cleaves to one person, and avoids another, according to their likeness or unlikeness to himself, truly seeking himself in his associates, and moreover in his trade, and habits, and gestures, and meats, and drinks; and comes at last to be faithfully represented by every view you
take of his circumstances. He may
read what he writes. What can we see or acquire, but what we are ? You have observed a skilful man reading Virgil. Well, that author is a thousand books to a thousand persons. Take the book into your two hands, and read your eyes out; you will never find what I find. If any ingenious reader would have a monopoly of the wisdom or delight he gets, he is as secure now the book is Englished, as if it were imprisoned in the Pelews' tongue. It is with a good book as it is with good company
Introduce a base person among gentlemen ; it is all to no purpose ; he is not their fellow. Every society protects itself.
The company is perfectly safe, and he is not one of them, though his body is in the room.
What avails it to fight with the eternal laws of mind, which adjust the relation of all persons to each other, by the mathematical measure of their havings and beings ? Gertrude is enamoured of Guy ; how high, how aristocratic, how Roman his mien and manners ! to live with him were life indeed, and no purchase is too great ; and heaven and earth are moved to that end. Well, Gertrude has Guy ; but what now avails how high, how aristocratic, how Roman his mien and manners, if his heart and aims are in the senate, in the theatre, and in the billiard-room, and she has no aims, no conversation, that can enchant her graceful lord ?
He shall have his own society. We can love nothing but nature. The most wonderful talents, the most meritorious exertions, really avail very little with us ; but nearness or likeness of nature, how beautiful is the ease of its victory! Persons approach us famous for their beauty, for their accomplishments, worthy of all wonder for their
charms and gifts ; they dedicate their whole skill to the hour and the company, with very imperfect result. To be sure, it would be ungrateful in us not to praise them loudly. Then, when all is done, a person of related mind, a brother or sister by nature, comes to us so softly and easily, so nearly and intimately, as if it were the blood in our proper veins, that we feel as if some one was gone, instead of another having come; utterly relieved and refreshed ; it is a sort of joyful solitude. We foolishly think in our days of sin, that we must court friends by compliance to the customs of society, to its dress, its breeding, and its estimates. But only that soul can be my friend which I encounter on the line of my own march, that soul to which I do not decline, and which does not decline to me, but, native of the same celestial latitude, repeats in its own all my experience. The scholar forgets himself, and apes the customs and costumes of the man of the world, to deserve the smile of beauty, and follows some giddy girl, not yet taught by religious passion to know the noble woman with all that is serene, oracular, and beautiful in her soul. Let him be great, and love shall follow him. Nothing is more deeply punished than the neglect of the affinities by which alone society should be formed, and the insane levity of choosing associates by others' eyes.