No More Learning

Nobody is glad in the gladness of
another, and our system is one of war, of an injurious superiority.
Every child of the Saxon race is educated to wish to be first. It is
our system; and a man comes to measure his greatness by the regrets,
envies, and hatreds of his competitors. But in these new fields there
is room: here are no self-esteems, no exclusions.

I admire great men of all classes, those who stand for facts, and for
thoughts; I like rough and smooth "Scourges of God," and "Darlings of
the human race. " I like the first Caesar; and Charles V. , of Spain;
and Charles XII. , of Sweden; Richard Plantagenet; and Bonaparte, in
France. I applaud a sufficient man, an officer, equal to his office;
captains, ministers, senators. I like a master standing firm on legs
of iron, well-born, rich, handsome, eloquent, loaded with advantages,
drawing all men by fascination into tributaries and supporters of his
power. Sword and staff, or talents sword-like or staff-like, carry on
the work of the world. But I find him greater, when he can abolish
himself, and all heroes, by letting in this element of reason,
irrespective of persons; this subtilizer, and irresistible upward
force, into our thought, destroying individualism; the power so great,
that the potentate is nothing. Then he is a monarch, who gives a
constitution to his people; a pontiff, who preaches the equality of
souls, and releases his servants from their barbarous homages; an
emperor, who can spare his empire.

But I intended to specify, with a little minuteness, two or three
points of service. Nature never spares the opium or nepenthe; but
wherever she mars her creature with some deformity or defect, lays her
poppies plentifully on the bruise, and the sufferer goes joyfully
through life, ignorant of the ruin, and incapable of seeing it, though
all the world point their finger at it every day. The worthless and
offensive members of society, whose existence is a social pest,
invariably think themselves the most ill-used people alive, and never
get over their astonishment at the ingratitude and selfishness of their
contemporaries. Our globe discovers its hidden virtues, not only in
heroes and archangels, but in gossips and nurses. Is it not a rare
contrivance that lodged the due inertia in every creature, the
conserving, resisting energy, the anger at being waked or changed?
Altogether independent of the intellectual force in each, is the pride
of opinion, the security that we are right. Not the feeblest grandame,
not a mowing idiot, but uses what spark of perception and faculty is
left, to chuckle and triumph in his or her opinion over the absurdities
of all the rest. Difference from me is the measure of absurdity. Not
one has a misgiving of being wrong. Was it not a bright thought that
made things cohere with this bitumen, fastest of cements? But, in the
midst of this chuckle of self-gratulation, some figure goes by, which
Thersites too can love and admire. This is he that should marshal us
the way we were going. There is no end to his aid. Without Plato, we
should almost lose our faith in the possibility of a reasonable book.
We seem to want but one, but we want one. We love to associate with
heroic persons, since our receptivity is unlimited; and, with the
great, our thoughts and manners easily become great. We are all wise
in capacity, though so few in energy. There needs but one wise man in
a company, and all are wise, so rapid is the contagion.

Great men are thus a collyrium to clear our eyes from egotism, and
enable us to see other people and their works. But there are vices and
follies incident to whole populations and ages. Men resemble their
contemporaries, even more than their progenitors. It is observed in
old couples, or in persons who have been housemates for a course of
years, that they grow alike; and, if they should live long enough, we
should not be able to know them apart. Nature abhors these
complaisances, which threaten to melt the world into a lump, and hastens
to break up such maudlin agglutinations. The like assimilation goes
on between men of one town, of one sect, of one political party; and
the ideas of the time are in the air, and infect all who breathe it.
Viewed from any high point, the city of New York, yonder city of London,
the western civilization, would seem a bundle of insanities. We keep
each other in countenance, and exasperate by emulation the frenzy of
the time. The shield against the stingings of conscience, is the
universal practice, or our contemporaries. Again; it is very easy to
be as wise and good as your companions. We learn of our contemporaries,
what they know, without effort, and almost through the pores of the
skin. We catch it by sympathy, or, as a wife arrives at the intellectual
and moral elevations of her husband. But we stop where they stop. Very
hardly can we take another step. The great, or such as hold of nature,
and transcend fashions, by their fidelity to universal ideas, are
saviors from these federal errors, and defend us from our
contemporaries. They are the exceptions which we want, where all grows
alike. A foreign greatness is the antidote for cabalism.

Thus we feed on genius, and refresh ourselves from too much conversation
with our mates, and exult in the depth of nature in that direction in
which he leads us. What indemnification is one great man for populations
of pigmies! Every mother wishes one son a genius, though all the rest
should be mediocre. But a new danger appears in the excess of influence
of the great man. His attractions warp us from our place. We have
become underlings and intellectual suicides. Ah! yonder in the horizon
is our help:--other great men, new qualities, counterweights and
checks on each other. We cloy of the honey of each peculiar greatness.
Every hero becomes a bore at last. Perhaps Voltaire was not bad-hearted,
yet he said of the good Jesus, even, "I pray you, let me never hear
that man's name again. " They cry up the virtues of George
Washington,--"Damn George Washington! " is the poor Jacobin's whole
speech and confutation. But it is human nature's indispensable defense.
The centripetence augments the centrifugence. We balance one man with
his opposite, and the health of the state depends on the see-saw.

There is, however, a speedy limit to the use of heroes. Every genius
is defended from approach by quantities of availableness. They are
very attractive, and seem at a distance our own: but we are hindered
on all sides from approach. The more we are drawn, the more we are
repelled. There is something not solid in the good that is done for
us. The best discovery the discoverer makes for himself. It has
something unreal for his companion, until he too has substantiated it.
It seems as if the Deity dressed each soul which he sends into nature
in certain virtues and powers not communicable to other men, and,
sending it to perform one more turn through the circle of beings, wrote
"Not transferable," and "Good for this trip only," on these garments
of the soul. There is somewhat deceptive about the intercourse of
minds. The boundaries are invisible, but they are never crossed. There
is such good will to impart, and such good will to receive, that each
threatens to become the other; but the law of individuality collects
its secret strength: you are you, and I am I, and so we remain.

For Nature wishes every thing to remain itself; and, whilst every
individual strives to grow and exclude, and to exclude and grow, to
the extremities of the universe, and to impose the law of its being
on every other creature, Nature steadily aims to protect each against
every other. Each is self-defended. Nothing is more marked than the
power by which individuals are guarded from individuals, in a world
where every benefactor becomes so easily a malefactor, only by
continuation of his activity into places where it is not due; where
children seem so much at the mercy of their foolish parents, and where
almost all men are too social and interfering. We rightly speak of the
guardian angels of children. How superior in their security from
infusions of evil persons, from vulgarity and second thought! They
shed their own abundant beauty on the objects they behold. Therefore,
they are not at the mercy of such poor educators as we adults. If we
huff and chide them, they soon come not to mind it, and get a
self-reliance; and if we indulge them to folly, they learn the
limitation elsewhere.

We need not fear excessive influence. A more generous trust is
permitted. Serve the great. Stick at no humiliation. Grudge no office
thou canst render. Be the limb of their body, the breath of their
mouth. Compromise thy egotism. Who cares for that, so thou gain aught
wider and nobler? Never mind the taunt of Boswellism: the devotion may
easily be greater than the wretched pride which is guarding its own
skirts. Be another: not thyself, but a Platonist; not a soul, but a
Christian; not a naturalist, but a Cartesian; not a poet, but a
Shakspearian. In vain, the wheels of tendency will not stop, nor will
all the forces of inertia, fear, or love itself, hold thee there. On,
and forever onward! The microscope observes a monad or wheel-insect
among the infusories circulating in water. Presently, a dot appears
on the animal, which enlarges to a slit, and it becomes two perfect
animals. The ever-proceeding detachment appears not less in all thought,
and in society. Children think they cannot live without their parents.
But, long before they are aware of it, the black dot has appeared, and
the detachment taken place. Any accident will now reveal to them their
independence.

But great men:--the word is injurious. Is there caste? is there fate?
What becomes of the promise to virtue? The thoughtful youth laments
the superfoetation of nature. "Generous and handsome," he says, "is
your hero; but look at yonder poor Paddy, whose country is his
wheelbarrow; look at his whole nation of Paddies. " Why are the masses,
from the dawn of history down, food for knives and powder? The idea
dignifies a few leaders, who have sentiment, opinion, love,
self-devotion; and they make war and death sacred;--but what for the
wretches whom they hire and kill? The cheapness of man is every day's
tragedy. It is as real a loss that others should be low, as that we
should be low; for we must have society.

Is it a reply to these suggestions, to say, society is a Pestalozzian
school; all are teachers and pupils in turn. We are equally served by
receiving and by imparting. Men who know the same things, are not long
the best company for each other. But bring to each an intelligent
person of another experience, and it is as if you let off water from
a lake, by cutting a lower basin. It seems a mechanical advantage, and
great benefit it is to each speaker, as he can now paint out his thought
to himself. We pass very fast, in our personal moods, from dignity to
dependence. And if any appear never to assume the chair, but always
to stand and serve, it is because we do not see the company in a
sufficiently long period for the whole rotation of parts to come about.
As to what we call the masses, and common men;--there are no common
men. All men are at last of a size; and true art is only possible, on
the conviction that every talent has its apotheosis somewhere. Fair
play, and an open field, and freshest laurels to all who have won them!
But heaven reserves an equal scope for every creature. Each is uneasy
until he has produced his private ray unto the concave sphere, and
beheld his talent also in its last nobility and exaltation.

The heroes of the hour are relatively great: of a faster growth; or
they are such, in whom, at the moment of success, a quality is ripe
which is then in request. Other days will demand other qualities. Some
rays escape the common observer, and want a finely adapted eye. Ask
the great man if there be none greater. His companions are; and not
the less great, but the more, that society cannot see them. Nature
never sends a great man into the planet, without confiding the secret
to another soul.

One gracious fact emerges from these studies,--that there is true
ascension in our love. The reputations of the nineteenth century will
one day be quoted to prove its barbarism. The genius of humanity is
the real subject whose biography is written in our annals. We must
infer much, and supply many chasms in the record. The history of the
universe is symptomatic, and life is mnemonical. No man, in all the
procession of famous men, is reason or illumination, or that essence
we were looking for; but is an exhibition, in some quarter, of new
possibilities. Could we one day complete the immense figure which these
flagrant points compose! The study of many individuals leads us to an
elemental region wherein the individual is lost, or wherein all touch
by their summits. Thought and feeling, that break out there, cannot
be impounded by any fence of personality. This is the key to the power
of the greatest men,--their spirit diffuses itself. A new quality of
mind travels by night and by day, in concentric circles from its origin,
and publishes itself by unknown methods: the union of all minds appears
intimate: what gets admission to one, cannot be kept out of any other:
the smallest acquisition of truth or of energy, in any quarter, is so
much good to the commonwealth of souls. If the disparities of talent
and position vanish, when the individuals are seen in the duration
which is necessary to complete the career of each; even more swiftly
the seeming injustice disappears, when we ascend to the central identity
of all the individuals, and know that they are made of the same
substance which ordaineth and doeth.

The genius of humanity is the right point of view of history. The
qualities abide; the men who exhibit them have now more, now less, and
pass away; the qualities remain on another brow. No experience is more
familiar. Once you saw phoenixes: they are gone; the world is not
therefore disenchanted. The vessels on which you read sacred emblems
turn out to be common pottery; but the sense of the pictures is sacred,
and you may still read them transferred to the walls of the world. For
a time, our teachers serve us personally, as metres or milestones of
progress. Once they were angels of knowledge, and their figures touched
the sky. Then we drew near, saw their means, culture, and limits; and
they yielded their places to other geniuses. Happy, if a few names
remain so high, that we have not been able to read them nearer, and
age and comparison have not robbed them of a ray. But, at last, we
shall cease to look in men for completeness, and shall content ourselves
with their social and delegated quality. All that respects the
individual is temporary and prospective, like the individual himself,
who is ascending out of his limits, into a catholic existence. We have
never come at the true and best benefit of any genius, so long as we
believe him an original force. In the moment when he ceases to help
us as a cause, he begins to help us move as an effect. Then he appears
as an exponent of a vaster mind and will. The opaque self becomes
transparent with the light of the First Cause.

Yet, within the limits of human education and agency, we may say, great
men exist that there may be greater men. The destiny of organized
nature is amelioration, and who can tell its limits? It is for man to
tame the chaos; on every side, whilst he lives, to scatter the seeds
of science and of song, that climate, corn, animals, men, may be milder,
and the germs of love and benefit may be multiplied.




II. PLATO; OR, THE PHILOSOPHER.


Among books, Plato only is entitled to Omar's fanatical compliment to
the Koran, when he said, "Burn the libraries; for, their value is in
this book. " These sentences contain the culture of nations; these are
the corner-stone of schools; these are the fountain-head of literatures.
A discipline it is in logic, arithmetic, taste, symmetry, poetry,
language, rhetoric, ontology, morals, or practical wisdom. There was
never such range of speculation. Out of Plato come all things that are
still written and debated among men of thought. Great havoc makes he
among our originalities. We have reached the mountain from which all
these drift bowlders were detached. The Bible of the learned for twenty-
two hundred years, every brisk young man, who says in succession fine
things to each reluctant generation,--Boethius, Rabelais, Erasmus,
Bruno, Locke, Rousseau, Alfieri, Coleridge,--is some reader of Plato,
translating into the vernacular, wittily, his good things. Even the
men of grander proportion suffer some deduction from the misfortune
(shall I say? ) of coming after this exhausting generalizer. St.
Augustine, Copernicus, Newton, Behmen, Swedenborg, Goethe, are likewise
his debtors, and must say after him. For it is fair to credit the
broadest generalizer with all the particulars deducible from his thesis.

Plato is philosophy, and philosophy, Plato,--at once the glory and the
shame of mankind, since neither Saxon nor Roman have availed to add
any idea to his categories. No wife, no children had he, and the
thinkers of all civilized nations are his posterity, and are tinged
with his mind. How many great men Nature is incessantly sending up out
of night, to be his men,--Platonists! the Alexandrians, a constellation
of genius; the Elizabethans, not less; Sir Thomas More, Henry More,
John Hales, John Smith, Lord Bacon, Jeremy Taylor, Ralph Cudworth,
Sydenham, Thomas Taylor; Marcilius Ficinus, and Picus Mirandola.
Calvinism is in his Phaedo: Christianity is in it. Mahometanism draws
all its philosophy, in its hand-book of morals, the Akhlak-y-Jalaly,
from him. Mysticism finds in Plato all its texts. This citizen of a
town in Greece is no villager nor patriot. An Englishman reads and
says, "how English! " a German--"how Teutonic! " an Italian--"how Roman
and how Greek! " As they say that Helen of Argos had that universal
beauty that everybody felt related to her, so Plato seems, to a reader
in New England, an American genius. His broad humanity transcends all
sectional lines.

This range of Plato instructs us what to think of the vexed question
concerning his reputed works,--what are genuine, what spurious. It is
singular that wherever we find a man higher, by a whole head, than any
of his contemporaries, it is sure to come into doubt, what are his
real works. Thus, Homer, Plato, Raffaelle, Shakspeare. For these men
magnetize their contemporaries, so that their companions can do for
them what they can never do for themselves; and the great man does
thus live in several bodies; and write, or paint, or act, by many
hands; and after some time, it is not easy to say what is the authentic
work of the master, and what is only of his school.

Plato, too, like every great man, consumed his own times. What is a
great man, but one of great affinities, who takes up into himself all
arts, sciences, all knowables, as his food? He can spare nothing; he
can dispose of everything. What is not good for virtue is good for
knowledge. Hence his contemporaries tax him with plagiarism. But the
inventor only knows how to borrow; and society is glad to forget the
innumerable laborers who ministered to this architect, and reserves
all its gratitude for him. When we are praising Plato, it seems we are
praising quotations from Solon, and Sophron, and Philolaus. Be it so.
Every book is a quotation; and every house is a quotation out of all
forests, and mines, and stone quarries; and every man is a quotation
from all his ancestors.
And this grasping inventor puts all nations
under contribution.

Plato absorbed the learning of his times,--Philolaus, Timaeus,
Heraclitus, Parmenides, and what else; then his master, Socrates; and
finding himself still capable of a larger synthesis,--beyond all example
then or since,--he traveled into Italy, to gain what Pythagoras had
for him; then into Egypt, and perhaps still further east, to import
the other element, which Europe wanted, into the European mind. This
breadth entitles him to stand as the representative of philosophy. He
says, in the Republic, "Such a genius as philosophers must of necessity
have, is wont but seldom, in all its parts, to meet in one man; but
its different parts generally spring up in different persons. " Every
man, who would do anything well, must come to it from a higher ground.
A philosopher must be more than a philosopher. Plato is clothed with
the powers of a poet, stands upon the highest place of the poet, and
(though I doubt he wanted the decisive gift of lyric expression) mainly
is not a poet, because he chose to use the poetic gift to an ulterior
purpose.

Great geniuses have the shortest biographies. Their cousins can tell
you nothing about them. They lived in their writings, and so their
house and street life was trivial and commonplace. If you would know
their tastes and complexions, the most admiring of their readers most
resembles them. Plato, especially, has no external biography. If he
had lover, wife, or children, we hear nothing of them. He ground them
all into paint. As a good chimney burns its smoke, so a philosopher
converts the value of all his fortunes into his intellectual
performances.

He was born 430 A. C. , about the time of the death of Pericles; was
of patrician connection in his times and city; and is said to have had
an early inclination for war; but in his twentieth year, meeting with
Socrates, was easily dissuaded from this pursuit, and remained for ten
years his scholar, until the death of Socrates. He then went to Megara;
accepted the invitations of Dion and of Dionysius, to the court of
Sicily; and went thither three times, though very capriciously treated.
He traveled into Italy; then into Egypt, where he stayed a long time;
some say three,--some say thirteen years. It is said, he went farther,
into Babylonia: this is uncertain. Returning to Athens, he gave lessons,
in the Academy, to those whom his fame drew thither; and died, as we
have received it, in the act of writing, at eighty-one years.

But the biography of Plato is interior. We are to account for the
supreme elevation of this man, in the intellectual history of our
race,--how it happens that, in proportion to the culture of men, they
become his scholars; that, as our Jewish Bible has implanted itself
in the table-talk and household life of every man and woman in the
European and American nations, so the writings of Plato have
pre-occupied every school of learning, every lover of thought, every
church, every poet,--making it impossible to think, on certain levels,
except through him. He stands between the truth and every man's mind,
and has almost impressed language, and the primary forms of thought,
with his name and seal. I am struck, in reading him, with the extreme
modernness of his style and spirit. Here is the germ of that Europe
we know so well, in its long history of arts and arms; here are all
its traits, already discernible in the mind of Plato,--and in none
before him. It has spread itself since into a hundred histories, but
has added no new element. This perpetual modernness is the measure of
merit, in every work of art; since the author of it was not misled by
anything shortlived or local, but abode by real and abiding traits.
How Plato came thus to be Europe, and philosophy, and almost literature,
is the problem for us to solve.

This could not have happened, without a sound, sincere, and catholic
man, able to honor, at the same time, the ideal, or laws of the mind,
and fate, or the order of nature. The first period of a nation, as of
an individual, is the period of unconscious strength. Children cry,
scream and stamp with fury, unable to express their desires. As soon
as they can speak and tell their want, and the reason of it, they
become gentle. In adult life, whilst the perceptions are obtuse, men
and women talk vehemently and superlatively, blunder and quarrel; their
manners are full of desperation; their speech is full of oaths. As
soon as, with culture, things have cleared up a little, and they see
them no longer in lumps and masses, but accurately distributed, they
desist from that weak vehemence, and explain their meaning in detail.
If the tongue had not been framed for articulation, man would still
be a beast in the forest. The same weakness and want, on a higher
plane, occurs daily in the education of ardent young men and women.
"Ah! you don't understand me; I have never met with any one who
comprehends me:" and they sigh and weep, write verses, and walk
alone,--fault of power to express their precise meaning. In a month
or two, through the favor of their good genius, they meet some one so
related as to assist their volcanic estate; and, good communication
being once established, they are thenceforward good citizens. It is
ever thus. The progress is to accuracy, to skill, to truth, from blind
force.

There is a moment, in the history of every nation, when, proceeding
out of this brute youth, the perceptive powers reach their ripeness,
and have not yet become microscopic: so that man, at that instant,
extends across the entire scale; and, with his feet still planted on
the immense forces of night, converses, by his eyes and brain, with
solar and stellar creation. That is the moment of adult health, the
culmination of power.

Such is the history of Europe, in all points; and such in philosophy.
Its early records, almost perished, are of the immigrations from Asia,
bringing with them the dreams of barbarians; a confusion of crude
notions of morals, and of natural philosophy, gradually subsiding,
through the partial insight of single teachers.

Before Pericles, came the Seven Wise Masters; and we have the beginnings
of geometry, metaphysics, and ethics: then the partialists,--deducing
the origin of things from flux or water, or from air, or from fire,
or from mind. All mix with these causes mythologic pictures. At last,
comes Plato, the distributor, who needs no barbaric paint, or tattoo,
or whooping; for he can define. He leaves with Asia the vast and
superlative; he is the arrival of accuracy and intelligence. "He shall
be as a god to me, who can rightly divide and define. "

This defining is philosophy. Philosophy is the account which the human
mind gives to itself of the constitution of the world. Two cardinal
facts lie forever at the base: the one, and the two. --1. Unity, or
Identity; and, 2, Variety. We unite all things, by perceiving the law
which pervades them; by perceiving the superficial differences, and
the profound resemblances. But every mental act,--this very perception
of identity or oneness, recognizes the difference of things. Oneness
and otherness. It is impossible to speak, or to think, without embracing
both.

The mind is urged to ask for one cause of many effects; then for the
cause of that; and again the cause, diving still into the profound;
self-assured that it shall arrive at an absolute and sufficient one,--a
one that shall be all. "In the midst of the sun is the light, in the
midst of the light is truth, and in the midst of truth is the
imperishable being, "say the Vedas. All philosophy, of east and west,
has the same centripetence. Urged by an opposite necessity, the mind
returns from the one, to that which is not one, but other or many;
from cause to effect; and affirms the necessary existence of variety,
the self-existence of both, as each is involved in the other. These
strictly-blended elements it is the problem of thought to separate,
and to reconcile. Their existence is mutually contradictory and
exclusive; and each so fast slides into the other, that we can never
say what is one, and what it is not. The Proteus is as nimble in the
highest as in the lowest grounds, when we contemplate the one, the
true, the good,--as in the surfaces and extremities of matter. In all
nations, there are minds which incline to dwell in the conception of
the fundamental Unity. The raptures of prayer and ecstasy of devotion
lose all being in one Being. This tendency finds its highest expression
in the religious writings of the East, and chiefly, in the Indian
Scriptures, in the Vedas, the Bhagavat Geeta, and the Vishnu Purana.
Those writings contain little else than this idea, and they rise to
pure and sublime strains in celebrating it.

The Same, the Same! friend and foe are of one stuff; the ploughman,
the plough, and the furrow, are of one stuff; and the stuff is such,
and so much, that the variations of forms are unimportant. "You are
fit" (says the supreme Krishna to a sage) "to apprehend that you are
not distinct from me. That which I am, thou art, and that also is this
world, with its gods, and heroes, and mankind. Men contemplate
distinctions, because they are stupefied with ignorance. " "The words
I and mine constitute ignorance. What is the great end of all, you
shall now learn from me. It is soul,--one in all bodies, pervading,
uniform, perfect, preeminent over nature, exempt from birth, growth,
and decay, omnipresent, made up of true knowledge, independent,
unconnected with unrealities, with name, species, and the rest, in
time past, present, and to come. The knowledge that this spirit, which
is essentially one, is in one's own, and in all other bodies, is the
wisdom of one who knows the unity of things. As one diffusive air,
passing through the perforations of a flute, is distinguished as the
notes of a scale, so the nature of the Great Spirit is single, though
its forms be manifold, arising from the consequences of acts. When the
difference of the investing form, as that of god, or the rest, is
destroyed, there is no distinction. " "The whole world is but a
manifestation of Vishnu, who is identical with all things, and is to
be regarded by the wise, as not differing from, but as the same as
themselves. I neither am going nor coming; nor is my dwelling in any
one place; nor art thou, thou; nor are others, others; nor am I, I. "
As if he had said, "All is for the soul, and the soul is Vishnu; and
animals and stars are transient painting; and light is whitewash; and
durations are deceptive; and form is imprisonment; and heaven itself
a decoy. " That which the soul seeks is resolution into being, above
form, out of Tartarus, and out of heaven,--liberation from nature.

If speculation tends thus to a terrific unity, in which all things are
absorbed, action tends directly backwards to diversity. The first is
the course of gravitation of mind; the second is the power of nature.
Nature is the manifold. The unity absorbs, and melts or reduces. Nature
opens and creates. These two principles reappear and interpenetrate
all things, all thought; the one, the many. One is being; the other,
intellect; one is necessity; the other, freedom; one, rest; the other,
motion; one, power; the other, distribution; one, strength; the other,
pleasure; one, consciousness; the other, definition; one, genius; the
other, talent, one, earnestness; the other, knowledge; one, possession;
the other, trade; one, caste; the other, culture; one king; the other,
democracy; and, if we dare carry these generalizations a step higher,
and name the last tendency of both, we might say, that the end of the
one is escape from organization,--pure science; and the end of the
other is the highest instrumentality, or use of means, or executive
deity.

Each student adheres, by temperament and by habit, to the first or to
the second of these gods of the mind. By religion, he tends to unity;
by intellect, or by the senses, to the many. A too rapid unification,
and an excessive appliance to parts and particulars, are the twin
dangers of speculation.

To this partiality the history of nations corresponded. The country
of unity, of immovable institutions, the seat of a philosophy delighting
in abstractions, of men faithful in doctrine and in practice to the
idea of a deaf, unimplorable, immense fate, is Asia; and it realizes
this fate in the social institution of caste. On the other side, the
genius of Europe is active and creative; it resists caste by culture;
its philosophy was a discipline; it is a land of arts, inventions,
trade, freedom. If the East loved infinity, the West delighted in
boundaries.

European civility is the triumph of talent, the extension of system,
the sharpened understanding, adaptive skill, delight in forms, delight
in manifestation, in comprehensible results. Pericles, Athens, Greece,
had been working in this element with the joy of genius not yet chilled
by any foresight of the detriment of an excess. They saw before them
no sinister political economy; no ominous Malthus; no Paris or London;
no pitiless subdivision of classes,--the doom of the pinmakers, the
doom of the weavers, of dressers, of stockingers, of carders, of
spinners, of colliers; no Ireland; no Indian caste, superinduced by
the efforts of Europe to throw it off. The understanding was in its
health and prime. Art was in its splendid novelty. They cut the
Pentelican marble as if it were snow, and their perfect works in
architecture and sculpture seemed things of course, not more difficult
than the completion of a new ship at the Medford yards, or new mills
at Lowell. These things are in course, and may be taken for granted.
The Roman legion, Byzantine legislation, English trade, the saloons
of Versailles, the cafes of Paris, the steam-mill, steamboat,
steam-coach, may all be seen in perspective; the town-meeting, the
ballot-box, the newspaper and cheap press.

Meantime, Plato, in Egypt, and in Eastern pilgrimages, imbibed the
idea of one Deity, in which all things are absorbed. The unity of Asia,
and the detail of Europe; the infinitude of the Asiatic soul, and the
defining, result-loving, machine-making, surface-seeking, opera-going
Europe,--Plato came to join, and by contact to enhance the energy of
each. The excellence of Europe and Asia are in his brain. Metaphysics
and natural philosophy expressed the genius of Europe; he substructs
the religion of Asia, as the base.

In short, a balanced soul was born, perceptive of the two elements.
It is as easy to be great as to be small. The reason why we do not at
once believe in admirable souls, is because they are not in our
experience. In actual life, they are so rare, as to be incredible;
but, primarily, there is not only no presumption against them, but the
strongest presumption in favor of their appearance. But whether voices
were heard in the sky, or not; whether his mother or his father dreamed
that the infant man-child was the son of Apollo; whether a swarm of
bees settled on his lips, or not; a man who could see two sides of a
thing was born. The wonderful synthesis so familiar in nature; the
upper and the under side of the medal of Jove; the union of
impossibilities, which reappears in every object; its real and its
ideal power,--was now, also, transferred entire to the consciousness
of a man.

The balanced soul came. If he loved abstract truth, he saved himself
by propounding the most popular of all principles, the absolute good,
which rules rulers, and judges the judge. If he made transcendental
distinctions, he fortified himself by drawing all his illustrations
from sources disdained by orators, and polite conversers; from mares
and puppies; from pitchers and soup-ladles; from cooks and criers;
the shops of potters, horse-doctors, butchers, and fishmongers. He
cannot forgive in himself a partiality, but is resolved that the two
poles of thought shall appear in his statement. His arguments and his
sentences are self-poised and spherical. The two poles appear; yes,
and become two hands, to grasp and appropriate their own.

Every great artist has been such by synthesis. Our strength is
transitional, alternating; or, shall I say, a thread of two strands.
The seashore, sea seen from shore, shore seen from sea; the taste of
two metals in contact; and our enlarged powers at the approach and at
the departure of a friend; the experience of poetic creativeness, which
is not found in staying at home, nor yet in traveling, but in
transitions from one to the other, which must therefore be adroitly
managed to present as much transitional surface as possible; this
command of two elements must explain the power and charm of Plato. Art
expresses the one, or the same by the different. Thought seeks to know
unity in unity; poetry to show it by variety; that is, always by an
object or symbol. Plato keeps the two vases, one of aether and one of
pigment, at his side, and invariably uses both. Things added to things,
as statistics, civil history, are inventories. Things used as language
are inexhaustibly attractive. Plato turns incessantly the obverse and
the reverse of the medal of Jove.

To take an example:--The physical philosophers have sketched each his
theory of the world; the theory of atoms, of fire, of flux, of spirit;
theories mechanical and chemical in their genius. Plato, a master of
mathematics, studious of all natural laws and causes, feels these, as
second causes, to be no theories of the world, but bare inventories
and lists. To the study of nature he therefore prefixes the dogma,--"Let
us declare the cause which led the Supreme Ordainer to produce and
compose the universe. He was good; and he who is good has no kind of
envy. Exempt from envy, he wished that all things should be as much
as possible like himself. Whosoever, taught by wise men, shall admit
this as the prime cause of the origin and foundation of the world,
will be in the truth. " "All things are for the sake of the good, and
it is the cause of everything beautiful. " This dogma animates and
impersonates his philosophy. The synthesis which makes the character
of his mind appears in all his talents. Where there is great compass
of wit, we usually find excellencies that combine easily in the living
man, but in description appear incompatible. The mind of Plato is not
to be exhibited by a Chinese catalogue, but is to be apprehended by
an original mind in the exercise of its original power. In him the
freest abandonment is united with the precision of a geometer. His
daring imagination gives him the more solid grasp of facts; as the
birds of highest flight have the strongest alar bones. His patrician
polish, his intrinsic elegance, edged by an irony so subtle that it
stings and paralyzes, adorn the soundest health and strength of frame.
According to the old sentence, "If Jove should descend to the earth,
he would speak in the style of Plato. "

With this palatial air, there is, for the direct aim of several of his
works, and running through the tenor of them all, a certain earnestness,
which mounts, in the Republic, and in the Phaedo, to piety. He has
been charged with feigning sickness at the time of the death of
Socrates. But the anecdotes that have come down from the times attest
his manly interference before the people in his master's behalf, since
even the savage cry of the assembly to Plato is preserved; and the
indignation towards popular government, in many of his pieces, expresses
a personal exasperation. He has a probity, a native reverence for
justice and honor, and a humanity which makes him tender for the
superstitions of the people. Add to this, he believes that poetry,
prophecy, and the high insight, arc from a wisdom of which man is not
master; that the gods never philosophize; but, by a celestial mania,
these miracles are accomplished. Horsed on these winged steeds, he
sweeps the dim regions, visits worlds which flesh cannot enter; he saw
the souls in pain; he hears the doom of the judge; he beholds the penal
metempsychosis; the Fates, with the rock and shears; and hears the
intoxicating hum of their spindle.

But his circumspection never forsook him. One would say, he had read
the inscription on the gates of Busyrane,--"Be bold;" and on the second
gate,--"Be bold, be bold and evermore be bold;" and then again he
paused well at the third gate,--"Be not too bold. " His strength is
like the momentum of a falling planet; and his discretion, the return
of its due and perfect curve,--so excellent is his Greek love of
boundary, and his skill in definition. In reading logarithms, one is
not more secure, than in following Plato in his flights. Nothing can
be colder than his head, when the lightnings of his imagination are
playing in the sky. He has finished his thinking, before he brings it
to the reader; and he abounds in the surprises of a literary master.
He has that opulence which furnishes, at every turn, the precise weapon
he needs. As the rich man wears no more garments, drives no more horses,
sits in no more chambers, than the poor,--but has that one dress, or
equipage, or instrument, which is fit for the hour and the need; so
Plato, in his plenty, is never restricted, but has the fit word. There
is, indeed, no weapon in all the armory of wit which he did not possess
and use,--epic, analysis, mania, intuition, music, satire, and irony,
down to the customary and polite. His illustrations are poetry and his
jests illustrations. Socrates' profession of obstetric art is good
philosophy; and his finding that word "cookery," and "adulatory art,"
for rhetoric, in the Gorgias, does us a substantial service still. No
orator can measure in effect with him who can give good nicknames.

What moderation, and understatement, and checking his thunder in mid
volley! He has good-naturedly furnished the courtier and citizen with
all that can be said against the schools. "For philosophy is an elegant
thing, if any one modestly meddles with it; but, if he is conversant
with it more than is becoming, it corrupts the man. " He could well
afford to be generous,--he, who from the sunlike centrality and reach
of his vision, had a faith without cloud. Such as his perception, was
his speech: he plays with the doubt, and makes the most of it: he
paints and quibbles; and by and by comes a sentence that moves the sea
and land. The admirable earnest comes not only at intervals, in the
perfect yes and no of the dialogue, but in bursts of light. "I,
therefore, Callicles, am persuaded by these accounts, and consider how
I may exhibit my soul before the judge in a healthy condition.
Wherefore, disregarding the honors that most men value, and looking
to the truth, I shall endeavor in reality to live as virtuously as I
can and, when I die, to die so. And I invite all other men, to the
utmost of my power; and you, too, I in turn invite to this contest,
which, I affirm, surpasses all contests here. "

He is a great average man one who, to the best thinking, adds a
proportion and equality in his faculties, so that men see in him their
own dreams and glimpses made available, and made to pass for what they
are. A great common sense is his warrant and qualification to be the
world's interpreter. He has reason, as all the philosophic and poetic
class have: but he has, also, what they have not,--this strong solving
sense to reconcile his poetry with the appearances of the world, and
build a bridge from the streets of cities to the Atlantis. He omits
never this graduation, but slopes his thought, however picturesque the
precipice on one side, to an access from the plain. He never writes
in ecstasy, or catches us up into poetic rapture.

Plato apprehended the cardinal facts. He could prostrate himself on
the earth, and cover his eyes, whilst he adorned that which cannot be
numbered, or gauged, or known, or named: that of which everything can
be affirmed and denied: that "which is entity and nonentity. " He called
it super-essential. He even stood ready, as in the Parmenides, to
demonstrate that it was so,--that this Being exceeded the limits of
intellect. No man ever more fully acknowledged the Ineffable. Having
paid his homage, as for the human race, to the Illimitable, he then
stood erect, and for the human race affirmed, "And yet things are
knowable! "--that is, the Asia in his mind was first heartily
honored,--the ocean of love and power, before form, before will, before
knowledge, the Same, the Good, the One; and now, refreshed and empowered
by this worship, the instinct of Europe, namely, culture, returns; and
he cries, Yet things are knowable! They are knowable, because, being
from one, things correspond. There is a scale: and the correspondence
of heaven to earth, of matter to mind, of the part to the whole, is
our guide. As there is a science of stars, called astronomy; a science
of quantities called mathematics; a science of qualities, called
chemistry; so there is a science of sciences,--I call it
Dialectic,--which is the intellect discriminating the false and the
true. It rests on the observation of identity and diversity; for, to
judge, is to unite to an object the notion which belongs to it. The
sciences, even the best,--mathematics, and astronomy, are like
sportsmen, who seize whatever prey offers, even without being able to
make any use of them. Dialectic must teach the use of them. "This is
of that rank that no intellectual man will enter on any study for its
own sake, but only with a view to advance himself in that one sole
science which embraces all. "

"The essence or peculiarity of man is to comprehend the whole; or that
which in the diversity of sensations, can be comprised under a rational
unity. " "The soul which has never perceived the truth, cannot pass
into the human form. " I announce to men the intellect. I announce the
good of being interpenetrated by the mind that made nature: this
benefit, namely, that it can understand nature, which it made and
maketh. Nature is good, but intellect is better: as the law-giver is
before the law-receiver. I give you joy, O sons of men: that truth is
altogether wholesome; that we have hope to search out what might be
the very self of everything.