I fancy that some indefatigable spinster of the old school, who had the supreme felicity to be born in “days that tried men’s souls,” hearing this, may say with Nestor, another of the old school, “But you are younger than I. For time was when I conversed with greater men than you. For not at any time have I seen such men, nor shall see them, as Perithous, and Dryas, and ποιμενα λαων,” that is probably Washington, sole “Shepherd of the People.” And when Apollo has now six times rolled westward, or seemed to roll, and now for the seventh time shows his face in the east, eyes wellnigh glazed, long glassed, which have fluctuated only between lamb’s wool and worsted, explore ceaselessly some good sermon book. For six days shalt thou labor and do all thy knitting, but on the seventh, forsooth, thy reading. Happy we who can bask in this warm September sun, which illumines all creatures, as well when they rest as when they toil, not without a feeling of gratitude; whose life is as blameless, how blameworthy soever it may be, on the Lord’s Mona-day as on his Suna-day.
There are various, nay, incredible faiths; why should we be alarmed at any of them? What man believes, God believes. Long as I have lived, and many blasphemers as I have heard and seen, I have never yet heard or witnessed any direct and conscious blasphemy or irreverence; but of indirect and habitual, enough. Where is the man who is guilty of direct and personal insolence to Him that made him?
One memorable addition to the old mythology is due to this era—the Christian fable. With what pains, and tears, and blood these centuries have woven this and added it to the mythology of mankind. The new Prometheus. With what miraculous consent, and patience, and persistency has this mythus been stamped on the memory of the race! It would seem as if it were in the progress of our mythology to dethrone Jehovah, and crown Christ in his stead.
If it is not a tragical life we live, then I know not what to call it. Such a story as that of Jesus Christ—the history of Jerusalem, say, being a part of the Universal History. The naked, the embalmed, unburied death of Jerusalem amid its desolate hills—think of it. In Tasso’s poem I trust some things are sweetly buried. Consider the snappish tenacity with which they preach Christianity still. What are time and space to Christianity, eighteen hundred years, and a new world?—that the humble life of a Jewish peasant should have force to make a New York bishop so bigoted. Forty-four lamps, the gift of kings, now burning in a place called the Holy Sepulchre;—a church-bell ringing;—some unaffected tears shed by a pilgrim on Mount Calvary within the week.—
“Jerusalem, Jerusalem, when I forget thee, may my right hand forget her cunning.”
“By the waters of Babylon there we sat down, and we wept when we remembered Zion.”
I trust that some may be as near and dear to Buddha, or Christ, or Swedenborg, who are without the pale of their churches. It is necessary not to be Christian to appreciate the beauty and significance of the life of Christ. I know that some will have hard thoughts of me, when they hear their Christ named beside my Buddha, yet I am sure that I am willing they should love their Christ more than my Buddha, for the love is the main thing, and I like him too. “God is the letter Ku, as well as Khu.” Why need Christians be still intolerant and superstitious? The simple-minded sailors were unwilling to cast overboard Jonah at his own request.—
“Where is this love become in later age?
Alas! ’tis gone in endless pilgrimage
From hence, and never to return, I doubt,
Till revolution wheel those times about.”
One man says—
“The world’s a popular disease, that reigns
Within the froward heart and frantic brains
Of poor distempered mortals.”
Another, that
“all the world’s a stage,
And all the men and women merely players.”
The world is a strange place for a playhouse to stand within it. Old Drayton thought that a man that lived here, and would be a poet, for instance, should have in him certain “brave, translunary things,” and a “fine madness” should possess his brain. Certainly it were as well, that he might be up to the occasion. That is a superfluous wonder, which Dr. Johnson expresses at the assertion of Sir Thomas Browne that “his life has been a miracle of thirty years, which to relate, were not history but a piece of poetry, and would sound like a fable.” The wonder is, rather, that all men do not assert as much. That would be a rare praise, if it were true, which was addressed to Francis Beaumont—“Spectators sate part in your tragedies.”
Think what a mean and wretched place this world is; that half the time we have to light a lamp that we may see to live in it. This is half our life. Who would undertake the enterprise if it were all? And, pray, what more has day to offer? A lamp that burns more clear, a purer oil, say winter-strained, that so we may pursue our idleness with less obstruction. Bribed with a little sunlight and a few prismatic tints, we bless our Maker, and stave off his wrath with hymns.
I make ye an offer,
Ye gods, hear the scoffer,
The scheme will not hurt you,
If ye will find goodness, I will find virtue.
Though I am your creature,
And child of your nature,
I have pride still unbended,
And blood undescended,
Some free independence,
And my own descendants.
I cannot toil blindly,
Though ye behave kindly,
And I swear by the rood,
I’ll be slave to no God.
If ye will deal plainly,
I will strive mainly,
If ye will discover,
Great plans to your lover,
And give him a sphere
Somewhat larger than here.
“Verily, my angels! I was abashed on account of my servant, who had no Providence but me; therefore did I pardon him.”—The Gulistan of Sadi.
Most people with whom I talk, men and women even of some originality and genius, have their scheme of the universe all cut and dried—very dry, I assure you, to hear, dry enough to burn, dry-rotted and powder-post, methinks—which they set up between you and them in the shortest intercourse; an ancient and tottering frame with all its boards blown off. They do not walk without their bed. Some, to me, seemingly very unimportant and unsubstantial things and relations, are for them everlastingly settled—as Father, Son, and Holy Ghost, and the like. These are like the everlasting hills to them. But in all my wanderings I never came across the least vestige of authority for these things. They have not left so distinct a trace as the delicate flower of a remote geological period on the coal in my grate. The wisest man preaches no doctrines; he has no scheme; he sees no rafter, not even a cobweb, against the heavens. It is clear sky. If I ever see more clearly at one time than at another, the medium through which I see is clearer. To see from earth to heaven, and see there standing, still a fixture, that old Jewish scheme! What right have you to hold up this obstacle to my understanding you, to your understanding me! You did not invent it; it was imposed on you. Examine your authority. Even Christ, we fear, had his scheme, his conformity to tradition, which slightly vitiates his teaching. He had not swallowed all formulas. He preached some mere doctrines. As for me, Abraham, Isaac, and Jacob are now only the subtilest