"Every man has his own courage, and is betrayed because he seeks in himself the courage of other persons."
– Ralph Waldo Emerson
“Do not go where the path may lead, go instead where there is no path and leave a trail.”
– Ralph Waldo Emerson
“The purpose of life is not to be happy. It is to be useful, to be honorable, to be compassionate, to have it make some difference that you have lived and lived well.”
– Ralph Waldo Emerson
Read at the Masonic Temple, Boston,
December 2, 1841
The times, as we say — or the present aspects of our social state, the Laws, Divinity, Natural Science, Agriculture, Art, Trade, Letters, have their root in an invisible spiritual reality. To appear in these aspects, they must first exist, or have some necessary foundation. Beside all the small reasons we assign, there is a great reason for the existence of every extant fact; a reason which lies grand and immovable, often unsuspected behind it in silence. The Times are the masquerade of the eternities; trivial to the dull, tokens of noble and majestic agents to the wise; the receptacle in which the Past leaves its history; the quarry out of which the genius of to-day is building up the Future. The Times — the nations, manners, institutions, opinions, votes, are to be studied as omens, as sacred leaves, whereon a weighty sense is inscribed, if we have the wit and the love to search it out. Nature itself seems to propound to us this topic, and to invite us to explore the meaning of the conspicuous facts of the day. Everything that is popular, it has been said, deserves the attention of the philosopher: and this for the obvious reason, that although it may not be of any worth in itself, yet it characterizes the people.
Here is very good matter to be handled, if we are skilful; an abundance of important practical questions which it behoves us to understand. Let us examine the pretensions of the attacking and defending parties. Here is this great fact of Conservatism, entrenched in its immense redoubts, with Himmaleh for its front, and Atlas for its flank, and Andes for its rear, and the Atlantic and Pacific seas for its ditches and trenches, which has planted its crosses, and crescents, and stars and stripes, and various signs and badges of possession, over every rood of the planet, and says, `I will hold fast; and to whom I will, will I give; and whom I will, will I exclude and starve:' so says Conservatism; and all the children of men attack the colossus in their youth, and all, or all but a few, bow before it when they are old. A necessity not yet commanded, a negative imposed on the will of man by his condition a deficiency in his force, is the foundation on which it rests. Let this side be fairly stated. Meantime, on the other part, arises Reform, and offers the sentiment of Love as an overmatch to this material might. I wish to consider well this affirmative side, which has a loftier port and reason than heretofore, which encroaches on the other every day, puts it out of countenance, out of reason, and out of temper, and leaves it nothing but silence and possession.
The fact of aristocracy, with its two weapons of wealth and manners, is as commanding a feature of the nineteenth century, and the American republic, as of old Rome, or modern England. The reason and influence of wealth, the aspect of philosophy and religion, and the tendencies which have acquired the name of Transcendentalism in Old and New England; the aspect of poetry, as the exponent and interpretation of these things; the fuller development and the freer play of Character as a social and political agent; — these and other related topics will in turn come to be considered.
But the subject of the Times is not an abstract question. We talk of the world, but we mean a few men and women. If you speak of the age, you mean your own platoon of people, as Milton and Dante painted in colossal their platoons, and called them Heaven and Hell. In our idea of progress, we do not go out of this personal picture. We do not think the sky will be bluer, or honey sweeter, or our climate more temperate, but only that our relation to our fellows will be simpler and happier. What is the reason to be given for this extreme attraction which persons have for us, but that they are the Age? they are the results of the Past; they are the heralds of the Future. They indicate, — these witty, suffering, blushing, intimidating figures of the only race in which there are individuals or changes, how far on the Fate has gone, and what it drives at. As trees make scenery, and constitute the hospitality of the landscape, so persons are the world to persons. A cunning mystery by which the Great Desart of thoughts and of planets takes this engaging form, to bring, as it would seem, its meanings nearer to the mind. Thoughts walk and speak, and look with eyes at me, and transport me into new and magnificent scenes. These are the pungent instructors who thrill the heart of each of us, and make all other teaching formal and cold. How I follow them with aching heart, with pining desire! I count myself nothing before them. I would die for them with joy. They can do what they will with me. How they lash us with those tongues! How they make the tears start, make us blush and turn pale, and lap us in Elysium to soothing dreams, and castles in the air! By tones of triumph; of dear love; by threats; by pride that freezes; these have the skill to make the world look bleak and inhospitable, or seem the nest of tenderness and joy. I do not wonder at the miracles which poetry attributes to the music of Orpheus, when I remember what I have experienced from the varied notes of the human voice. They are an incalculable energy which countervails all other forces in nature, because they are the channel of supernatural powers. There is no interest or institution so poor and withered, but if a new strong man could be born into it, he would immediately redeem and replace it. A personal ascendency, — that is the only fact much worth considering. I remember, some years ago, somebody shocked a circle of friends of order here in Boston, who supposed that our people were identified with their religious denominations, by declaring that an eloquent man, — let him be of what sect soever, — would be ordained at once in one of our metropolitan churches. To be sure he would; and not only in ours, but in any church, mosque, or temple, on the planet; but he must be eloquent, able to supplant our method and classification, by the superior beauty of his own. Every fact we have was brought here by some person; and there is none that will not change and pass away before a person, whose nature is broader than the person which the fact in question represents. And so I find the Age walking about in happy and hopeful natures, in strong eyes, and pleasant thoughts, and think I read it nearer and truer so, than in the statute-book, or in the investments of capital, which rather celebrate with mournful music the obsequies of the last age. In the brain of a fanatic; in the wild hope of a mountain boy, called by city boys very ignorant, because they do not know what his hope has certainly apprised him shall be; in the love-glance of a girl; in the hair-splitting conscientiousness of some eccentric person, who has found some new scruple to embarrass himself and his neighbors withal; is to be found that which shall constitute the times to come, more than in the now organized and accredited oracles. For, whatever is affirmative and now advancing, contains it. I think that only is real, which men love and rejoice in; not what they tolerate, but what they choose; what they embrace and avow, and not the things which chill, benumb, and terrify them.
And so why not draw for these times a portrait gallery? Let us paint the painters. Whilst the Daguerreotypist, with camera-obscura and silver plate, begins now to traverse the land, let us set up our Camera also, and let the sun paint the people. Let us paint the agitator, and the man of the old school, and the member of Congress, and the college-professor, the formidable editor, the priest, and reformer, the contemplative girl, and the fair aspirant for fashion and opportunities, the woman of the world who has tried and knows; — let us examine how well she knows. Could we indicate the indicators, indicate those who most accurately represent every good and evil tendency of the general mind, in the just order which they take on this canvass of Time; so that all witnesses should recognise a spiritual law, as each well known form flitted for a moment across the wall, we should have a series of sketches which would report to the next ages the color and quality of ours.
Certainly, I think, if this were done, there would be much to admire as well as to condemn; souls of as lofty a port, as any in Greek or Roman fame, might appear; men of great heart, of strong hand, and of persuasive speech; subtle thinkers, and men of wide sympathy, and an apprehension which looks over all history, and everywhere recognises its own. To be sure, there will be fragments and hints of men, more than enough: bloated promises, which end in nothing or little. And then truly great men, but with some defect in their composition, which neutralizes their whole force. Here is a Damascus blade, such as you may search through nature in vain to parallel, laid up on the shelf in some village to rust and ruin. And how many seem not quite available for that idea which they represent! Now and then comes a bolder spirit, I should rather say, a more surrendered soul, more informed and led by God, which is much in advance of the rest, quite beyond their sympathy, but predicts what shall soon be the general fulness; as when we stand by the seashore, whilst the tide is coming in, a wave comes up the beach far higher than any foregoing one, and recedes; and for a long while none comes up to that mark; but after some time the whole sea is there and beyond it.
But we are not permitted to stand as spectators of the pageant which the times exhibit: we are parties also, and have a responsibility which is not to be declined. A little while this interval of wonder and comparison is permitted us, but to the end that we shall play a manly part. As the solar system moves forward in the heavens, certain stars open before us, and certain stars close up behind us; so is man's life. The reputations that were great and inaccessible change and tarnish. How great were once Lord Bacon's dimensions! he is now reduced almost to the middle height; and many another star has turned out to be a planet or an asteroid: only a few are the fixed stars which have no parallax, or none for us. The change and decline of old reputations are the gracious marks of our own growth. Slowly, like light of morning, it steals on us, the new fact, that we, who were pupils or aspirants, are now society: do compose a portion of that head and heart we are wont to think worthy of all reverence and heed. We are the representatives of religion and intellect, and stand in the light of Ideas, whose rays stream through us to those younger and more in the dark. What further relations we sustain, what new lodges we are entering, is now unknown. To-day is a king in disguise. To-day always looks mean to the thoughtless, in the face of an uniform experience, that all good and great and happy actions are made up precisely of these blank to-days. Let us not be so deceived. Let us unmask the king as he passes. Let us not inhabit times of wonderful and various promise without divining their tendency. Let us not see the foundations of nations, and of a new and better order of things laid, with roving eyes, and an attention preoccupied with trifles.
The two omnipresent parties of History, the party of the Past and the party of the Future, divide society to-day as of old. Here is the innumerable multitude of those who accept the state and the church from the last generation, and stand on no argument but possession. They have reason also, and, as I think, better reason than is commonly stated. No Burke, no Metternich has yet done full justice to the side of conservatism. But this class, however large, relying not on the intellect but on instinct, blends itself with the brute forces of nature, is respectable only as nature is, but the individuals have no attraction for us. It is the dissenter, the theorist, the aspirant, who is quitting this ancient domain to embark on seas of adventure, who engages our interest. Omitting then for the present all notice of the stationary class, we shall find that the movement party divides itself into two classes, the actors, and the students.
The actors constitute that great army of martyrs who, at least in America, by their conscience and philanthropy, occupy the ground which Calvinism occupied in the last age, and compose the visible church of the existing generation. The present age will be marked by its harvest of projects for the reform of domestic, civil, literary, and ecclesiastical institutions. The leaders of the crusades against War, Negro slavery, Intemperance, Government based on force, Usages of trade, Court and Custom-house Oaths, and so on to the agitators on the system of Education and the laws of Property, are the right successors of Luther, Knox, Robinson, Fox, Penn, Wesley, and Whitfield. They have the same virtues and vices; the same noble impulse, and the same bigotry. These movements are on all accounts important; they not only check the special abuses, but they educate the conscience and the intellect of the people. How can such a question as the Slave trade be agitated for forty years by all the Christian nations, without throwing great light on ethics into the general mind? The fury, with which the slave-trader defends every inch of his bloody deck, and his howling auction-platform, is a trumpet to alarm the ear of mankind, to wake the dull, and drive all neutrals to take sides, and to listen to the argument and the verdict. The Temperance-question, which rides the conversation of ten thousand circles, and is tacitly recalled at every public and at every private table, drawing with it all the curious ethics of the Pledge, of the Wine-question, of the equity of the manufacture and the trade, is a gymnastic training to the casuistry and conscience of the time. Antimasonry had a deep right and wrong, which gradually emerged to sight out of the turbid controversy. The political questions touching the Banks; the Tariff; the limits of the executive power; the right of the constituent to instruct the representative; the treatment of the Indians; the Boundary wars; the Congress of nations; are all pregnant with ethical conclusions; and it is well if government and our social order can extricate themselves from these alembics, and find themselves still government and social order. The student of history will hereafter compute the singular value of our endless discussion of questions, to the mind of the period.
Whilst each of these aspirations and attempts of the people for the Better is magnified by the natural exaggeration of its advocates, until it excludes the others from sight, and repels discreet persons by the unfairness of the plea, the movements are in reality all parts of one movement. There is a perfect chain, — see it, or see it not, — of reforms emerging from the surrounding darkness, each cherishing some part of the general idea, and all must be seen, in order to do justice to any one. Seen in this their natural connection, they are sublime. The conscience of the Age demonstrates itself in this effort to raise the life of man by putting it in harmony with his idea of the Beautiful and the Just. The history of reform is always identical; it is the comparison of the idea with the fact. Our modes of living are not agreeable to our imagination. We suspect they are unworthy. We arraign our daily employments. They appear to us unfit, unworthy of the faculties we spend on them. In conversation with a wise man, we find ourselves apologizing for our employments; we speak of them with shame. Nature, literature, science, childhood, appear to us beautiful; but not our own daily work, not the ripe fruit and considered labors of man. This beauty which the fancy finds in everything else, certainly accuses that manner of life we lead. Why should it be hateful? Why should it contrast thus with all natural beauty? Why should it not be poetic, and invite and raise us? Is there a necessity that the works of man should be sordid? Perhaps not. — Out of this fair Idea in the mind springs the effort at the Perfect. It is the interior testimony to a fairer possibility of life and manners, which agitates society every day with the offer of some new amendment. If we would make more strict inquiry concerning its origin, we find ourselves rapidly approaching the inner boundaries of thought, that term where speech becomes silence, and science conscience. For the origin of all reform is in that mysterious fountain of the moral sentiment in man, which, amidst the natural, ever contains the supernatural for men. That is new and creative. That is alive. That alone can make a man other than he is. Here or nowhere resides unbounded energy, unbounded power.
The new voices in the wilderness crying "Repent," have revived a hope, which had well nigh perished out of the world, that the thoughts of the mind may yet, in some distant age, in some happy hour, be executed by the hands. That is the hope, of which all other hopes are parts. For some ages, these ideas have been consigned to the poet and musical composer, to the prayers and the sermons of churches; but the thought, that they can ever have any footing in real life, seems long since to have been exploded by all judicious persons. Milton, in his best tract, describes a relation between religion and the daily occupations, which is true until this time.
"A wealthy man, addicted to his pleasure and to his profits, finds religion to be a traffic so entangled, and of so many piddling accounts, that of all mysteries he cannot skill to keep a stock going upon that trade. What should he do? Fain he would have the name to be religious; fain he would bear up with his neighbors in that. What does he, therefore, but resolve to give over toiling, and to find himself out some factor, to whose care and credit he may commit the whole managing of his religious affairs; some divine of note and estimation that must be. To him he adheres, resigns the whole warehouse of his religion, with all the locks and keys, into his custody; and indeed makes the very person of that man his religion; esteems his associating with him a sufficient evidence and commendatory of his own piety. So that a man may say, his religion is now no more within himself, but is become a dividual moveable, and goes and comes near him, according as that good man frequents the house. He entertains him, gives him gifts, feasts him, lodges him; his religion comes home at night, prays, is liberally supped, and sumptuously laid to sleep, rises, is saluted, and after the malmsey, or some well spiced beverage, and better breakfasted than he whose morning appetite would have gladly fed on green figs between Bethany and Jerusalem, his religion walks abroad at eight, and leaves his kind entertainer in the shop, trading all day without his religion."
This picture would serve for our times. Religion was not invited to eat or drink or sleep with us, or to make or divide an estate, but was a holiday guest. Such omissions judge the church; as the compromise made with the slaveholder, not much noticed at first, every day appears more flagrant mischief to the American constitution. But now the purists are looking into all these matters. The more intelligent are growing uneasy on the subject of Marriage. They wish to see the character represented also in that covenant. There shall be nothing brutal in it, but it shall honor the man and the woman, as much as the most diffusive and universal action. Grimly the same spirit looks into the law of Property, and accuses men of driving a trade in the great boundless providence which had given the air, the water, and the land to men, to use and not to fence in and monopolize. It casts its eye on Trade, and Day Labor, and so it goes up and down, paving the earth with eyes, destroying privacy, and making thorough-lights. Is all this for nothing? Do you suppose that the reforms, which are preparing, will be as superficial as those we know?
By the books it reads and translates, judge what books it will presently print. A great deal of the profoundest thinking of antiquity, which had become as good as obsolete for us, is now re-appearing in extracts and allusions, and in twenty years will get all printed anew. See how daring is the reading, the speculation, the experimenting of the time. If now some genius shall arise who could unite these scattered rays! And always such a genius does embody the ideas of each time. Here is great variety and richness of mysticism, each part of which now only disgusts, whilst it forms the sole thought of some poor Perfectionist or "Comer out," yet, when it shall be taken up as the garniture of some profound and all-reconciling thinker, will appear the rich and appropriate decoration of his robes.
These reforms are our contemporaries; they are ourselves; our own light, and sight, and conscience; they only name the relation which subsists between us and the vicious institutions which they go to rectify. They are the simplest statements of man in these matters; the plain right and wrong. I cannot choose but allow and honor them. The impulse is good, and the theory; the practice is less beautiful. The Reformers affirm the inward life, but they do not trust it, but use outward and vulgar means. They do not rely on precisely that strength which wins me to their cause; not on love, not on a principle, but on men, on multitudes, on circumstances, on money, on party; that is, on fear, on wrath, and pride. The love which lifted men to the sight of these better ends, was the true and best distinction of this time, the disposition to trust a principle more than a material force. I think that the soul of reform; the conviction, that not sensualism, not slavery, not war, not imprisonment, not even government, are needed, — but in lieu of them all, reliance on the sentiment of man, which will work best the more it is trusted; not reliance on numbers, but, contrariwise, distrust of numbers, and the feeling that then are we strongest, when most private and alone. The young men, who have been vexing society for these last years with regenerative methods, seem to have made this mistake; they all exaggerated some special means, and all failed to see that the Reform of Reforms must be accomplished without means.
The Reforms have their high origin in an ideal justice, but they do not retain the purity of an idea. They are quickly organized in some low, inadequate form, and present no more poetic image to the mind, than the evil tradition which they reprobated. They mix the fire of the moral sentiment with personal and party heats, with measureless exaggerations, and the blindness that prefers some darling measure to justice and truth. Those, who are urging with most ardor what are called the greatest benefits of mankind, are narrow, self-pleasing, conceited men, and affect us as the insane do. They bite us, and we run mad also. I think the work of the reformer as innocent as other work that is done around him; but when I have seen it near, I do not like it better. It is done in the same way, it is done profanely, not piously; by management, by tactics, and clamor. It is a buzz in the ear. I cannot feel any pleasure in sacrifices which display to me such partiality of character. We do not want actions, but men; not a chemical drop of water, but rain; the spirit that sheds and showers actions, countless, endless actions. You have on some occasion played a bold part. You have set your heart and face against society, when you thought it wrong, and returned it frown for frown. Excellent: now can you afford to forget it, reckoning all your action no more than the passing of your hand through the air, or a little breath of your mouth? The world leaves no track in space, and the greatest action of man no mark in the vast idea. To the youth diffident of his ability, and full of compunction at his unprofitable existence, the temptation is always great to lend himself to public movements, and as one of a party accomplish what he cannot hope to effect alone. But he must resist the degradation of a man to a measure. I must act with truth, though I should never come to act, as you call it, with effect. I must consent to inaction. A patience which is grand; a brave and cold neglect of the offices which prudence exacts, so it be done in a deep, upper piety; a consent to solitude and inaction, which proceeds out of an unwillingness to violate character, is the century which makes the gem. Whilst therefore I desire to express the respect and joy I feel before this sublime connection of reforms, now in their infancy around us, I urge the more earnestly the paramount duties of self-reliance. I cannot find language of sufficient energy to convey my sense of the sacredness of private integrity. All men, all things, the state, the church, yea the friends of the heart are phantasms and unreal beside the sanctuary of the heart. With so much awe, with so much fear, let it be respected.
The great majority of men, unable to judge of any principle until its light falls on a fact, are not aware of the evil that is around them, until they see it in some gross form, as in a class of intemperate men, or slaveholders, or soldiers, or fraudulent persons. Then they are greatly moved; and magnifying the importance of that wrong, they fancy that if that abuse were redressed, all would go well, and they fill the land with clamor to correct it. Hence the missionary and other religious efforts. If every island and every house had a Bible, if every child was brought into the Sunday School, would the wounds of the world heal, and man be upright?
But the man of ideas, accounting the circumstance nothing, judges of the commonwealth from the state of his own mind. `If,' he says, `I am selfish, then is there slavery, or the effort to establish it, wherever I go. But if I am just, then is there no slavery, let the laws say what they will. For if I treat all men as gods, how to me can there be such a thing as a slave?' But how frivolous is your war against circumstances. This denouncing philanthropist is himself a slaveholder in every word and look. Does he free me? Does he cheer me? He is the state of Georgia, or Alabama, with their sanguinary slave-laws walking here on our north-eastern shores. We are all thankful he has no more political power, as we are fond of liberty ourselves. I am afraid our virtue is a little geographical. I am not mortified by our vice; that is obduracy; it colors and palters, it curses and swears, and I can see to the end of it; but, I own, our virtue makes me ashamed; so sour and narrow, so thin and blind, virtue so vice-like. Then again, how trivial seem the contests of the abolitionist, whilst he aims merely at the circumstance of the slave. Give the slave the least elevation of religious sentiment, and he is no slave: you are the slave: he not only in his humility feels his superiority, feels that much deplored condition of his to be a fading trifle, but he makes you feel it too. He is the master. The exaggeration, which our young people make of his wrongs, characterizes themselves. What are no trifles to them, they naturally think are no trifles to Pompey.
We say, then, that the reforming movement is sacred in its origin; in its management and details timid and profane. These benefactors hope to raise man by improving his circumstances: by combination of that which is dead, they hope to make something alive. In vain. By new infusions alone of the spirit by which he is made and directed, can he be re-made and reinforced. The sad Pestalozzi, who shared with all ardent spirits the hope of Europe on the outbreak of the French Revolution, after witnessing its sequel, recorded his conviction, that "the amelioration of outward circumstances will be the effect, but can never be the means of mental and moral improvement." Quitting now the class of actors, let us turn to see how it stands with the other class of which we spoke, namely, the students.
A new disease has fallen on the life of man. Every Age, like every human body, has its own distemper. Other times have had war, or famine, or a barbarism domestic or bordering, as their antagonism. Our forefathers walked in the world and went to their graves, tormented with the fear of Sin, and the terror of the Day of Judgment. These terrors have lost their force, and our torment is Unbelief, the Uncertainty as to what we ought to do; the distrust of the value of what we do, and the distrust that the Necessity (which we all at last believe in) is fair and beneficent. Our Religion assumes the negative form of rejection. Out of love of the true, we repudiate the false: and the Religion is an abolishing criticism. A great perplexity hangs like a cloud on the brow of all cultivated persons, a certain imbecility in the best spirits, which distinguishes the period. We do not find the same trait in the Arabian, in the Hebrew, in Greek, Roman, Norman, English periods; no, but in other men a natural firmness. The men did not see beyond the need of the hour. They planted their foot strong, and doubted nothing. We mistrust every step we take. We find it the worst thing about time, that we know not what to do with it. We are so sharp-sighted that we can neither work nor think, neither read Plato nor not read him.
Then there is what is called a too intellectual tendency. Can there be too much intellect? We have never met with any such excess. But the criticism, which is levelled at the laws and manners, ends in thought, without causing a new method of life. The genius of the day does not incline to a deed, but to a beholding. It is not that men do not wish to act; they pine to be employed, but are paralyzed by the uncertainty what they should do. The inadequacy of the work to the faculties, is the painful perception which keeps them still. This happens to the best. Then, talents bring their usual temptations, and the current literature and poetry with perverse ingenuity draw us away from life to solitude and meditation. This could well be borne, if it were great and involuntary; if the men were ravished by their thought, and hurried into ascetic extravagances. Society could then manage to release their shoulder from its wheel, and grant them for a time this privilege of sabbath. But they are not so. Thinking, which was a rage, is become an art. The thinker gives me results, and never invites me to be present with him at his invocation of truth, and to enjoy with him its proceeding into his mind.
So little action amidst such audacious and yet sincere profession, that we begin to doubt if that great revolution in the art of war, which has made it a game of posts instead of a game of battles, has not operated on Reform; whether this be not also a war of posts, a paper blockade, in which each party is to display the utmost resources of his spirit and belief, and no conflict occur; but the world shall take that course which the demonstration of the truth shall indicate.
But we must pay for being too intellectual, as they call it. People are not as light-hearted for it. I think men never loved life less. I question if care and doubt ever wrote their names so legibly on the faces of any population. This _Ennui_, for which we Saxons had no name, this word of France has got a terrific significance. It shortens life, and bereaves the day of its light. Old age begins in the nursery, and before the young American is put into jacket and trowsers, he says, `I want something which I never saw before;' and `I wish I was not I.' I have seen the same gloom on the brow even of those adventurers from the intellectual class, who had dived deepest and with most success into active life. I have seen the authentic sign of anxiety and perplexity on the greatest forehead of the state. The canker worms have crawled to the topmost bough of the wild elm, and swing down from that. Is there less oxygen in the atmosphere? What has checked in this age the animal spirits which gave to our forefathers their bounding pulse?
But have a little patience with this melancholy humor. Their unbelief arises out of a greater Belief; their inaction out of a scorn of inadequate action. By the side of these men, the hot agitators have a certain cheap and ridiculous air; they even look smaller than the others. Of the two, I own, I like the speculators best. They have some piety which looks with faith to a fair Future, unprofaned by rash and unequal attempts to realize it. And truly we shall find much to console us, when we consider the cause of their uneasiness. It is the love of greatness, it is the need of harmony, the contrast of the dwarfish Actual with the exorbitant Idea. No man can compare the ideas and aspirations of the innovators of the present day, with those of former periods, without feeling how great and high this criticism is. The revolutions that impend over society are not now from ambition and rapacity, from impatience of one or another form of government, but from new modes of thinking, which shall recompose society after a new order, which shall animate labor by love and science, which shall destroy the value of many kinds of property, and replace all property within the dominion of reason and equity. There was never so great a thought laboring in the breasts of men, as now. It almost seems as if what was aforetime spoken fabulously and hieroglyphically, was now spoken plainly, the doctrine, namely, of the indwelling of the Creator in man. The spiritualist wishes this only, that the spiritual principle should be suffered to demonstrate itself to the end, in all possible applications to the state of man, without the admission of anything unspiritual, that is, anything positive, dogmatic, or personal. The excellence of this class consists in this, that they have believed; that, affirming the need of new and higher modes of living and action, they have abstained from the recommendation of low methods. Their fault is that they have stopped at the intellectual perception; that their will is not yet inspired from the Fountain of Love. But whose fault is this? and what a fault, and to what inquiry does it lead! We have come to that which is the spring of all power, of beauty and virtue, of art and poetry; and who shall tell us according to what law its inspirations and its informations are given or withholden?
I do not wish to be guilty of the narrowness and pedantry of inferring the tendency and genius of the Age from a few and insufficient facts or persons. Every age has a thousand sides and signs and tendencies; and it is only when surveyed from inferior points of view, that great varieties of character appear. Our time too is full of activity and performance. Is there not something comprehensive in the grasp of a society which to great mechanical invention, and the best institutions of property, adds the most daring theories; which explores the subtlest and most universal problems? At the manifest risk of repeating what every other Age has thought of itself, we might say, we think the Genius of this Age more philosophical than any other has been, righter in its aims, truer, with less fear, less fable, less mixture of any sort.
But turn it how we will, as we ponder this meaning of the times, every new thought drives us to the deep fact, that the Time is the child of the Eternity. The main interest which any aspects of the Times can have for us, is the great spirit which gazes through them, the light which they can shed on the wonderful questions, What we are? and Whither we tend? We do not wish to be deceived. Here we drift, like white sail across the wild ocean, now bright on the wave, now darkling in the trough of the sea; — but from what port did we sail? Who knows? Or to what port are we bound? Who knows? There is no one to tell us but such poor weather-tossed mariners as ourselves, whom we speak as we pass, or who have hoisted some signal, or floated to us some letter in a bottle from far. But what know they more than we? They also found themselves on this wondrous sea. No; from the older sailors, nothing. Over all their speaking-trumpets, the gray sea and the loud winds answer, Not in us; not in Time. Where then but in Ourselves, where but in that Thought through which we communicate with absolute nature, and are made aware that, whilst we shed the dust of which we are built, grain by grain, till it is all gone, the law which clothes us with humanity remains new? where, but in the intuitions which are vouchsafed us from within, shall we learn the Truth? Faithless, faithless, we fancy that with the dust we depart and are not; and do not know that the law and the perception of the law are at last one; that only as much as the law enters us, becomes us, we are living men, — immortal with the immortality of this law. Underneath all these appearances, lies that which is, that which lives, that which causes. This ever renewing generation of appearances rests on a reality, and a reality that is alive.
To a true scholar the attraction of the aspects of nature, the departments of life, and the passages of his experience, is simply the information they yield him of this supreme nature which lurks within all. That reality, that causing force is moral. The Moral Sentiment is but its other name. It makes by its presence or absence right and wrong, beauty and ugliness, genius or depravation. As the granite comes to the surface, and towers into the highest mountains, and, if we dig down, we find it below the superficial strata, so in all the details of our domestic or civil life, is hidden the elemental reality, which ever and anon comes to the surface, and forms the grand men, who are the leaders and examples, rather than the companions of the race. The granite is curiously concealed under a thousand formations and surfaces, under fertile soils, and grasses, and flowers, under well-manured, arable fields, and large towns and cities, but it makes the foundation of these, and is always indicating its presence by slight but sure signs. So is it with the Life of our life; so close does that also hide. I read it in glad and in weeping eyes: I read it in the pride and in the humility of people: it is recognized in every bargain and in every complaisance, in every criticism, and in all praise: it is voted for at elections; it wins the cause with juries; it rides the stormy eloquence of the senate, sole victor; histories are written of it, holidays decreed to it; statues, tombs, churches, built to its honor; yet men seem to fear and to shun it, when it comes barely to view in our immediate neighborhood.
For that reality let us stand: that let us serve, and for that speak. Only as far as _that_ shines through them, are these times or any times worth consideration. I wish to speak of the politics, education, business, and religion around us, without ceremony or false deference. You will absolve me from the charge of flippancy, or malignity, or the desire to say smart things at the expense of whomsoever, when you see that reality is all we prize, and that we are bound on our entrance into nature to speak for that. Let it not be recorded in our own memories, that in this moment of the Eternity, when we who were named by our names, flitted across the light, we were afraid of any fact, or disgraced the fair Day by a pusillanimous preference of our bread to our freedom. What is the scholar, what is the man _for_, but for hospitality to every new thought of his time? Have you leisure, power, property, friends? you shall be the asylum and patron of every new thought, every unproven opinion, every untried project, which proceeds out of good will and honest seeking. All the newspapers, all the tongues of to-day will of course at first defame what is noble; but you who hold not of to-day, not of the times, but of the Everlasting, are to stand for it: and the highest compliment man ever receives from heaven, is the sending to him its disguised and discredited angels.