To catch the fragments from their table.
Theirs is the fragrance of the fruits,
While we consume the pulp and roots.
What are the moments that we stand
Astonished on the Olympian land!
We need pray for no higher heaven than the pure senses can furnish, a purely sensuous life. Our present senses are but the rudiments of what they are destined to become. We are comparatively deaf and dumb and blind, and without smell or taste or feeling. Every generation makes the discovery, that its divine vigor has been dissipated, and each sense and faculty misapplied and debauched. The ears were made, not for such trivial uses as men are wont to suppose, but to hear celestial sounds. The eyes were not made for such grovelling uses as they are now put to and worn out by, but to behold beauty now invisible. May we not see God? Are we to be put off and amused in this life, as it were with a mere allegory? Is not Nature, rightly read, that of which she is commonly taken to be the symbol merely? When the common man looks into the sky, which he has not so much profaned, he thinks it less gross than the earth, and with reverence speaks of "the Heavens," but the seer will in the same sense speak of "the Earths," and his Father who is in them. "Did not he that made that which is within, make that which is without also?" What is it, then, to educate but to develop these divine germs called the senses? for individuals and states to deal magnanimously with the rising generation, leading it not into temptation,—not teach the eye to squint, nor attune the ear to profanity. But where is the instructed teacher? Where are the normal schools?
A Hindoo sage said, "As a dancer, having exhibited herself to the spectator, desists from the dance, so does Nature desist, having manifested herself to soul—. Nothing, in my opinion, is more gentle than Nature; once aware of having been seen, she does not again expose herself to the gaze of soul."
It is easier to discover another such a new world as Columbus did, than to go within one fold of this which we appear to know so well; the land is lost sight of, the compass varies, and mankind mutiny; and still history accumulates like rubbish before the portals of nature. But there is only necessary a moment's sanity and sound senses, to teach us that there is a nature behind the ordinary, in which we have only some vague pre-emption right and western reserve as yet. We live on the outskirts of that region. Carved wood, and floating boughs, and sunset skies, are all that we know of it. We are not to be imposed on by the longest spell of weather. Let us not, my friends, be wheedled and cheated into good behavior to earn the salt of our eternal porridge, whoever they are that attempt it. Let us wait a little, and not purchase any clearing here, trusting that richer bottoms will soon be put up. It is but thin soil where we stand; I have felt my roots in a richer ere this. I have seen a bunch of violets in a glass vase, tied loosely with a straw, which reminded me of myself.
I am a parcel of vain strivings tied
By a chance bond together,
Dangling this way and that, their links
Were made so loose and wide,
Methinks,
For milder weather.
A bunch of violets without their roots,
And sorrel intermixed,
Encircled by a wisp of straw
Once coiled about their shoots,
The law
By which I'm fixed.
A nosegay which Time clutched from out
Those fair Elysian fields,
With weeds and broken stems, in haste,
Doth make the rabble rout
That waste
The day he yields.
And here I bloom for a short hour unseen,
Drinking my juices up,
With no root in the land
To keep my branches green,
But stand
In a bare cup.
Some tender buds were left upon my stem
In mimicry of life,
But ah! the children will not know,
Till time has withered them,
The woe
With which they're rife.
But now I see I was not plucked for naught,
And after in life's vase
Of glass set while I might survive,
But by a kind hand brought
Alive
To a strange place.
That stock thus thinned will soon redeem its hours,
And by another year,
Such as God knows, with freer air,
More fruits and fairer flowers
Will bear,
While I droop here.
This world has many rings, like Saturn, and we live now on the outmost of them all. None can say deliberately that he inhabits the same sphere, or is contemporary with, the flower which his hands have plucked, and though his feet may seem to crush it, inconceivable spaces and ages separate them, and perchance there is no danger that he will hurt it. What do the botanists know? Our lives should go between the lichen and the bark. The eye may see for the hand, but not for the mind. We are still being born, and have as yet but a dim vision of sea and land, sun, moon and stars, and shall not see clearly till after nine days at least. That is a pathetic inquiry among travellers and geographers after the site of ancient Troy. It is not near where they think it is. When a thing is decayed and gone, how indistinct must be the place it occupied!
The anecdotes of modern astronomy affect me in the same way as do those faint revelations of the Real which are vouchsafed to men from time to time, or rather from eternity to eternity. When I remember the history of that faint light in our firmament, which we call Venus, which ancient men regarded, and which most modern men still regard, as a bright spark attached to a hollow sphere revolving about our earth, but which we have discovered to be another world, in itself,—how Copernicus, reasoning long and patiently about the matter, predicted confidently concerning it, before yet the telescope had been invented, that if ever men came to see it more clearly than they did then, they would discover that it had phases like our moon, and that within a century after his death the telescope was invented, and that prediction verified, by Galileo,—I am not without hope that we may, even here and now obtain some accurate information concerning that OTHER WORLD which the instinct of mankind has so long predicted. Indeed, all that we call science, as well as all that we call poetry, is a particle of such information, accurate as far as it goes, though it be but to the confines of the truth. If we can reason so accurately, and with such wonderful confirmation of our reasoning, respecting so-called material objects and events infinitely removed beyond the range of our natural vision, so that the mind hesitates to trust its calculations even when they are confirmed by observation, why may not our speculations penetrate as far into the immaterial starry system, of which the former is but the outward and visible type? Surely, we are provided with senses as well fitted to penetrate the spaces of the real, the substantial, the eternal, as these outward are to penetrate the material universe. Veias, Menu, Zoroaster, Socrates, Christ, Shakespeare, Swedenborg,—these are some of our astronomers.
There are perturbations in our orbits produced by the influence of outlying spheres, and no astronomer has ever yet calculated the elements of that undiscovered world which produces them. I perceive in the common train of my thoughts a natural and uninterrupted sequence, each implying the next, or, if interruption occurs, it is occasioned by a new object being presented to my senses. But a steep, and sudden, and by these means unaccountable transition, is that from a comparatively narrow and partial, what is called common sense view of things, to an infinitely expanded and liberating one, from seeing things as men describe them, to seeing them as men cannot describe