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reaches through our lifetime. The object of the man, the aim of these moments, is to make daylight shine through him, to suffer the law to traverse his whole being without obstruction, so that, on what point soever of his doing your eye falls, it shall report truly of his character, whether it be his diet, his house, his religious forms, his society, his mirth, his vote, his opposition. Now he is not homogeneous, but heterogeneous, and the ray does not traverse ; there are no thorough lights : but the eye of the beholder is puzzled, detecting many unlike tendencies, and a life not yet at one.
Why should we make it a point with our false modesty to disparage that man we are, and that form of being assigned to us ? A good man is contented. I love and honor Epaminondas, but I do not wish to be Epaminondas. I hold it more just to love the world of this hour, than the world of his hour. Nor can you, if I am true, excite me to the least uneasiness by saying, “He acted, and thou sittest still.' I see action to be good, when the need is, and sitting still to be also good. Epaminondas, if he was the man I take him for, would have sat still with joy and peace, if his lot had been mine. Heaven is large, and affords space for all modes of love and fortitude. Why should we be busybodies and superserviceable ? Action and inaction are alike to the true. One piece of the tree is cut for a weathercock, and
one for the sleeper of a bridge ; the virtue of the wood is apparent in both.
I desire not to disgrace the soul. The fact that I am here certainly shows me that the soul had need of an organ here. Shall I not assume the post ? Shall I skulk and dodge and duck with my unseasonable apologies and vain modesty, and imagine my being here impertinent ? less pertinent than Epaminondas or Homer being there? and that the soul did not know its own needs ? Besides, without any reasoning on the matter, I have no discontent. The good soul nourishes me, and unlocks new magazines of power and enjoyment to me every day. I will not meanly decline the immensity of good, because I have heard that it has come to others in another shape.
Besides, why should we be cowed by the name of Action ? 'T is a trick of the senses, more. We know that the ancestor of
action is a thought. The
mind does not seem to itself to be any thing, unless it have an outside badge,
some Gentoo diet, or Quaker coat, or Calvinistic prayer-meeting, or philanthropic society, or a great donation, or a high office, or, any how, some wild contrasting action to testify that it is somewhat. The rich mind lies in the sun and sleeps, and is Nature. To think is to act.
Let us, if we must have great actions, make our
own so. All action is of an infinite elasticity, and the least admits of being inflated with the celestial air until it eclipses the sun and moon. Let us seek one peace by fidelity. Let me heed my duties. Why need I go gadding into the scenes and philosophy of Greek and Italian history, before I have justified myself to my benefactors ? How dare I read Washington's campaigns, when I have not answered the letters of my own correspondents ? Is not that a just objection to much of our reading ? It is a pusillanimous desertion of our work to gaze after our neighbours. It is peeping. Byron says of Jack Bunting,
“He knew not what to say, and so he swore.” I may say it of our preposterous use of books,- He knew not what to do, and so he read. I can think of nothing to fill my time with, and I find the Life of Brant. It is a very extravagant compliment to pay to Brant, or to General Schuyler, or to General Washington. My time should be as good as their time, - my facts, my net of relations, as good as theirs, or either of theirs. Rather let me do my work so well that other idlers, if they choose, may compare my texture with the texture of these and find it identical with the best.
This over-estimate of the possibilities of Paul and Pericles, this under-estimate of our own, comes from a neglect of the fact of an identical nature. Bona
parte knew but one merit, and rewarded in one and the same way the good soldier, the good astronomer, the good poet, the good player. The poet uses the names of Cæsar, of Tamerlane, of Bonduca, of Belisarius ; the painter uses the conventional story of the Virgin Mary, of Paul, of Peter.
He does not, therefore, defer to the nature of these accidental men, of these stock heroes. If the poet write a true drama, then he is Cæsar, and not the player of Cæsar; then the selfsame strain of thought, emotion as pure, wit as subtle, motions as swift, mounting, extravagant, and a heart as great, selfsufficing, dauntless, which on the waves of its love and hope can uplift all that is reckoned solid and precious in the world, — palaces, gardens, money, navies, kingdoms, - marking its own incomparable worth by the slight it casts on these gauds of men,
these all are his, and by the power of these he rouses the nations. Let a man believe in God, and not in names and places and persons. Let the great soul incarnated in some woman's form, poor and sad and single, in some Dolly or Joan, go out to service, and sweep chambers and scour floors, and its effulgent daybeams cannot be muffled or hid, but to sweep and scour will instantly appear supreme and beautiful actions, the top and radiance of human life, and all people will get mops and brooms ; until, lo ! suddenly the great soul has enshrined itself in some other form, and done some other deed, and that is now the flower and head of all living nature.