We are amphibious creatures, weaponed for two elements, having two sets of faculties, the particular and the catholic. We adjust our instrument for general observation, and sweep the heavens as easily as we pick out a single figure in the terrestrial landscape. We are practically skilful in detecting elements, for which we have no place in our theory, and no name. Thus we are very sensible of an atmospheric influence in men and in bodies of men, not accounted for in an arithmetical addition of all their measurable properties. There is a genius of a nation, which is not to be found in the numerical citizens, but which characterizes the society. England, strong, punctual, practical, well-spoken England, I should not find, if I should go to the island to seek it. In the parliament, in the playhouse, at dinner-tables, I might see a great number of rich, ignorant, book-read, conventional, proud men, — many old women, — and not anywhere the Englishman who made the good speeches, combined the accurate engines, and did the bold and nervous deeds. It is even worse in America, where, from the intellectual quickness of the race, the genius of the country is more splendid in its promise, and more slight in its performance. Webster cannot do the work of Webster. We conceive distinctly enough the French, the Spanish, the German genius, and it is not the less real, that perhaps we should not meet in either of those nations, a single individual who corresponded with the type. We infer the spirit of the nation in great measure from the language, which is a sort of monument, to which each forcible individual in a course of many hundred years has contributed a stone. And, universally, a good example of this social force, is the veracity of language, which cannot be debauched. In any controversy concerning morals, an appeal may be made with safety to the sentiments, which the language of the people expresses. Proverbs, words, and grammar inflections convey the public sense with more purity and precision, than the wisest individual.
In the famous dispute with the Nominalists, the Realists had a good deal of reason. General ideas are essences. They are our gods: they round and ennoble the most partial and sordid way of living. Our proclivity to details cannot quite degrade our life, and divest it of poetry. The day-laborer is reckoned as standing at the foot of the social scale, yet he is saturated with the laws of the world. His measures are the hours; morning and night, solstice and equinox, geometry, astronomy, and all the lovely accidents of nature play through his mind. Money, which represents the prose of life, and which is hardly spoken of in parlors without an apology, is, in its effects and laws, as beautiful as roses. Property keeps the accounts of the world, and is always moral. The property will be found where the labor, the wisdom, and the virtue have been in nations, in classes, and (the whole life-time considered, with the compensations) in the individual also. How wise the world appears, when the laws and usages of nations are largely detailed, and the completeness of the municipal system is considered! Nothing is left out. If you go into the markets, and the custom-houses, the insurers’ and notaries’ offices, the offices of sealers of weights and measures, of inspection of provisions, — it will appear as if one man had made it all. Wherever you go, a wit like your own has been before you, and has realized its thought. The Eleusinian mysteries, the Egyptian architecture, the Indian astronomy, the Greek sculpture, show that there always were seeing and knowing men in the planet. The world is full of masonic ties, of guilds, of secret and public legions of honor; that of scholars, for example; and that of gentlemen fraternizing with the upper class of every country and every culture.
I am very much struck in literature by the appearance, that one person wrote all the books; as if the editor of a journal planted his body of reporters in different parts of the field of action, and relieved some by others from time to time; but there is such equality and identity both of judgment and point of view in the narrative, that it is plainly the work of one all-seeing, all-hearing gentleman. I looked into Pope’s Odyssey yesterday: it is as correct and elegant after our canon of today, as if it were newly written. The modernness of all good books seems to give me an existence as wide as man. What is well done, I feel as if I did; what is ill-done, I reck not of. Shakspeare’s passages of passion (for example, in Lear and Hamlet) are in the very dialect of the present year. I am faithful again to the whole over the members in my use of books. I find the most pleasure in reading a book in a manner least flattering to the author. I read Proclus, and sometimes Plato, as I might read a dictionary, for a mechanical help to the fancy and the imagination. I read for the lustres, as if one should use a fine picture in a chromatic experiment, for its rich colors. ‘Tis not Proclus, but a piece of nature and fate that I explore. It is a greater joy to see the author’s author, than himself. A higher pleasure of the same kind I found lately at a concert, where I went to hear Handel’s Messiah. As the master overpowered the littleness and incapableness of the performers, and made them conductors of his electricity, so it was easy to observe what efforts nature was making through so many hoarse, wooden, and imperfect persons, to produce beautiful voices, fluid and soul-guided men and women. The genius of nature was paramount at the oratorio.
This preference of the genius to the parts is the secret of that deification of art, which is found in all superior minds. Art, in the artist, is proportion, or, a habitual respect to the whole by an eye loving beauty in details. And the wonder and charm of it is the sanity in insanity which it denotes. Proportion is almost impossible to human beings. There is no one who does not exaggerate. In conversation, men are encumbered with personality, and talk too much. In modern sculpture, picture, and poetry, the beauty is miscellaneous; the artist works here and there, and at all points, adding and adding, instead of unfolding the unit of his thought. Beautiful details we must have, or no artist: but they must be means and never other. The eye must not lose sight for a moment of the purpose. Lively boys write to their ear and eye, and the cool reader finds nothing but sweet jingles in it. When they grow older, they respect the argument.
We obey the same intellectual integrity, when we study in exceptions the law of the world. Anomalous facts, as the never quite obsolete rumors of magic and demonology, and the new allegations of phrenologists and neurologists, are of ideal use. They are good indications. Homoeopathy is insignificant as an art of healing, but of great value as criticism on the hygeia or medical practice of the time. So with Mesmerism, Swedenborgism, Fourierism, and the Millennial Church; they are poor pretensions enough, but good criticism on the science, philosophy, and preaching of the day. For these abnormal insights of the adepts, ought to be normal, and things of course.
All things show us, that on every side we are very near to the best. It seems not worth while to execute with too much pains some one intellectual, or aesthetical, or civil feat, when presently the dream will scatter, and we shall burst into universal power. The reason of idleness and of crime is the deferring of our hopes. Whilst we are waiting, we beguile the time with jokes, with sleep, with eating, and with crimes.
Thus we settle it in our cool libraries, that all the agents with which we deal are subalterns, which we can well afford to let pass, and life will be simpler when we live at the centre, and flout the surfaces. I wish to speak with all respect of persons, but sometimes I must pinch myself to keep awake, and preserve the due decorum. They melt so fast into each other, that they are like grass and trees, and it needs an effort to treat them as individuals. Though the uninspired man certainly finds persons a conveniency in household matters, the divine man does not respect them: he sees them as a rack of clouds, or a fleet of ripples which the wind drives over the surface of the water. But this is flat rebellion. Nature will not be Buddhist: she resents generalizing, and insults the philosopher in every moment with a million of fresh particulars. It is all idle talking: as much as a man is a whole, so is he also a part; and it were partial not to see it. What you say in your pompous distribution only distributes you into your class and section. You have not got rid of parts by denying them, but are the more partial. You are one thing, but nature is one thing and the other thing, in the same moment. She will not remain orbed in a thought, but rushes into persons; and when each person, inflamed to a fury of personality, would conquer all things to his poor crotchet, she raises up against him another person, and by many persons incarnates again