Kitabı oku: «The Atlantic Monthly, Volume 01, No. 07, May, 1858», sayfa 3
AMOURS DE VOYAGE
[Concluded.]
IV
Eastward, or Northward, or West? I wander, and ask as I wander,
Weary, yet eager and sure, where shall I come to my love?
Whitherward hasten to seek her? Ye daughters of Italy, tell me,
Graceful and tender and dark, is she consorting with you?
Thou that out-climbest the torrent, that tendest thy goats to the summit,
Call to me, child of the Alp, has she been seen on the heights?
Italy, farewell I bid thee! for, whither she leads me, I follow.
Farewell the vineyard! for I, where I but guess her, must go.
Weariness welcome, and labor, wherever it be, if at last it
Bring me in mountain or plain into the sight of my love.
I.—Claude to Eustace,—from Florence
Gone from Florence; indeed; and that is truly provoking;—
Gone to Milan, it seems; then I go also to Milan.
Five days now departed; but they can travel but slowly;—
I quicker far; and I know, as it happens, the house they will go to.—
Why, what else should I do? Stay here and look at the pictures,
Statues, and churches? Alack, I am sick of the statues and pictures!—
No, to Bologna, Parma, Piacenza, Lodi, and Milan,
Off go we to-night,—and the Venus go to the Devil!
II.—Claude to Eustace,—from Bellaggio
Gone to Como, they said; and I have posted to Como.
There was a letter left, but the cameriere had lost it.
Could it have been for me? They came, however, to Como,
And from Como went by the boat,—perhaps to the Splügen,—
Or to the Stelvio, say, and the Tyrol; also it might be
By Porlezza across to Lugano, and so to the Simplon
Possibly, or the St. Gothard, or possibly, too, to Baveno,
Orta, Turin, and elsewhere. Indeed, I am greatly bewildered.
III.—Claude to Eustace,—from Bellaggio
I have been up the Splügen, and on the Stelvio also:
Neither of these can I find they have followed; in no one inn, and
This would be odd, have they written their names. I have been to
Porlezza.
There they have not been seen, and therefore not at Lugano.
What shall I do? Go on through the Tyrol, Switzerland, Deutschland,
Seeking, an inverse Saul, a kingdom, to find only asses?
There is a tide, at least in the love affairs of mortals,
Which, when taken at flood, leads on to the happiest fortune,—
Leads to the marriage-morn and the orange-flowers and the altar,
And the long lawful line of crowned joys to crowned joys succeeding.—
Ah, it has ebbed with me! Ye gods, and when it was flowing,
Pitiful fool that I was, to stand fiddle-faddling in that way!
IV.—CLAUDE TO EUSTACE,—from Bellaggio
I have returned and found their names in the book at Como.
Certain it is I was right, and yet I am also in error.
Added in feminine hand, I read, By the boat to Bellaggio.—
So to Bellaggio again, with the words of her writing, to aid me.
Yet at Bellaggio I find no trace, no sort of remembrance.
So I am here, and wait, and know every hour will remove them.
V.—CLAUDE TO EUSTACE,—from Belaggio
I have but one chance left,—and that is, going to Florence.
But it is cruel to turn. The mountains seem to demand me,—
Peak and valley from far to beckon and motion me onward.
Somewhere amid their folds she passes whom fain I would follow;
Somewhere among those heights she haply calls me to seek her.
Ah, could I hear her call! could I catch the glimpse of her raiment!
Turn, however, I must, though it seem I turn to desert her;
For the sense of the thing is simply to hurry to Florence,
Where the certainty yet may be learnt, I suppose, from the Ropers.
VI.—MARY TREVELLYN, from Lucerne, TO MISS ROPER, at Florence
Dear Miss Roper,—By this you are safely away, we are hoping,
Many a league from Rome; ere long we trust we shall see you.
How have you travelled? I wonder;—was Mr. Claude your companion?
As for ourselves, we went from Como straight to Lugano;
So by the Mount St. Gothard;—we meant to go by Porlezza,
Taking the steamer, and stopping, as you had advised, at Bellaggio;
Two or three days or more; but this was suddenly altered,
After we left the hotel, on the very way to the steamer.
So we have seen, I fear, not one of the lakes in perfection.
Well, he is not come; and now, I suppose, he will not come.
What will you think, meantime?—and yet I must really confess it;—
What will you say? I wrote him a note. We left in a hurry,
Went from Milan to Como three days before we expected.
But I thought, if he came all the way to Milan, he really
Ought not to be disappointed; and so I wrote three lines to
Say I had heard he was coming, desirous of joining our party;—
If so, then I said, we had started for Como, and meant to
Cross the St. Gothard, and stay, we believed, at Lucerne, for the
summer.
Was it wrong? and why, if it was, has it failed to bring him?
Did he not think it worth while to come to Milan? He knew (you
Told him) the house we should go to. Or may it, perhaps, have
miscarried?
Any way, now, I repent, and am heartily vexed that I wrote it.
There is a home on the shore of the Alpine sea, that upswelling
High up the mountain-sides spreads in the hollow between;
Wilderness, mountain, and snow from the land of the olive conceal it;
Under Pilatus's hill low by its river it lies:
Italy, utter one word, and the olive and vine will allure not,—
Wilderness, forest, and snow will not the passage impede;
Italy, unto thy cities receding, the clue to recover,
Hither, recovered the clue, shall not the traveller haste?
V
There is a city, upbuilt on the quays of the turbulent Arno,
Under Fiesole's heights,—thither are we to return?
There is a city that fringes the curve of the inflowing waters,
Under the perilous hill fringes the beautiful bay,—
Parthenope do they call thee?—the Siren, Neapolis, seated
Under Vesevus's hill,—thither are we to proceed?—
Sicily, Greece, will invite, and the Orient;—or are we to turn to
England, which may after all be for its children the best?
I.—MARY TREVELLYN, at Lucerne, TO MISS ROPER, at Florence
So you are really free, and living in quiet at Florence;
That is delightful news;—you travelled slowly and safely;
Mr. Claude got you out; took rooms at Florence before you;
Wrote from Milan to say so; had left directly for Milan,
Hoping to find us soon;—if he could, he would, you are
certain.—
Dear Miss Roper, your letter has made me exceedingly happy.
You are quite sure, you say, he asked you about our intentions;
You had not heard of Lucerne as yet, but told him of Como.—
Well, perhaps he will come;—however, I will not expect it.
Though you say you are sure,—if he can, he will, you are
certain.
O my dear, many thanks from your ever affectionate Mary.
II.—CLAUDE TO EUSTACE
Florence.
Action will furnish belief,—but will that belief be the true
one?
This is the point, you know. However, it doesn't much matter
What one wants, I suppose, is to predetermine the action,
So as to make it entail, not a chance-belief, but the true one.
Out of the question, you say, if a thing isn't wrong, we
may do it.
Ah! but this wrong, you see;—but I do not know that it matters.
Eustace, the Ropers are gone, and no one can tell me about them.
Pisa.
Pisa, they say they think; and so I follow to Pisa,
Hither and thither inquiring. I weary of making inquiries;
I am ashamed, I declare, of asking people about it.—
Who are your friends? You said you had friends who would certainly
know them.
Florence.
But it is idle, moping, and thinking, and trying to fix her
Image more and more in, to write the old perfect inscription
Over and over again upon every page of remembrance.
I have settled to stay at Florence to wait for your answer.
Who are your friends? Write quickly and tell me. I wait for your
answer.
III.—MARY TREVELLYN TO MISS ROPER, at Lucca Baths
You are at Lucca Baths, you tell me, to stay for the summer;
Florence was quite too hot; you can't move further at present.
Will you not come, do you think, before the summer is over?
Mr. C. got you out with very considerable trouble;
And he was useful and kind, and seemed so happy to serve you;
Didn't stay with you long, but talked very openly to you;
Made you almost his confessor, without appearing to know it,—
What about?—and you say you didn't need his confessions.
O my dear Miss Roper, I dare not trust what you tell me!
Will he come, do you think? I am really so sorry for him!
They didn't give him my letter at Milan, I feel pretty certain.
You had told him Bellaggio. We didn't go to Bellaggio;
So he would miss our track, and perhaps never come to Lugano,
Where we were written in full, To Lucerne, across the St.
Gothard.
But he could write to you;—you would tell him where you were going.
IV.—CLAUDE TO EUSTACE
Let me, then, bear to forget her. I will not cling to her falsely;
Nothing factitious or forced shall impair the old happy relation.
I will let myself go, forget, not try to remember;
I will walk on my way, accept the chances that meet me,
Freely encounter the world, imbibe these alien airs, and
Never ask if new feelings and thoughts are of her or of others.
Is she not changing, herself?—the old image would only delude me.
I will be bold, too, and change,—if it must be. Yet if in all things,
Yet if I do but aspire evermore to the Absolute only,
I shall be doing, I think, somehow, what she will be doing;—
I shall be thine, O my child, some way, though I know not in what way.
Let me submit to forget her; I must; I already forget her.
V.—CLAUDE TO EUSTACE
Utterly vain is, alas, this attempt at the Absolute,—wholly!
I, who believed not in her, because I would fain believe nothing,
Have to believe as I may, with a wilful, unmeaning acceptance.
I, who refused to enfasten the roots of my floating existence
In the rich earth, cling now to the hard, naked rock that is left me.—
Ah! she was worthy, Eustace,—and that, indeed, is my comfort,—
Worthy a nobler heart than a fool such as I could have given.
VI.—CLAUDE TO EUSTACE
Yes, it relieves me to write, though I do not send; and the chance
that
Takes may destroy my fragments. But as men pray, without asking
Whether One really exist to hear or do anything for them,—
Simply impelled by the need of the moment to turn to a Being
In a conception of whom there is freedom from all limitation,—
So in your image I turn to an ens rationis of friendship.
Even to write in your name I know not to whom nor in what wise.
VII.—CLAUDE TO EUSTACE
There was a time, methought it was but lately departed,
When, if a thing was denied me, I felt I was bound to attempt it;
Choice alone should take, and choice alone should surrender.
There was a time, indeed, when I had not retired thus early,
Languidly thus, from pursuit of a purpose I once had adopted.
But it is over, all that! I have slunk from the perilous field in
Whose wild struggle of forces the prizes of life are contested.
It is over, all that! I am a coward, and know it.
Courage in me could be only factitious, unnatural, useless.
VIII.—CLAUDE TO EUSTACE
Rome is fallen, I hear, the gallant Medici taken,
Noble Manara slain, and Garibaldi has lost il Moro;—
Rome is fallen; and fallen, or falling, heroical Venice.
I, meanwhile, for the loss of a single small chit of a girl, sit
Moping and mourning here,—for her, and myself much smaller.
Whither depart the souls of the brave that die in the battle,
Die in the lost, lost fight, for the cause that perishes with them?
Are they upborne from the field on the slumberous pinions of angels
Unto a far-off home, where the weary rest from their labor,
And the deep wounds are healed, and the bitter and burning moisture
Wiped from the generous eyes? or do they linger, unhappy,
Pining, and haunting the grave of their by-gone hope and endeavor?
All declamation, alas! though I talk, I care not for Rome, nor
Italy; feebly and faintly, and but with the lips, can lament the
Wreck of the Lombard youth and the victory of the oppressor.
Whither depart the brave?—God knows; I certainly do not.
IX.—MARY TREVELLYN TO MISS ROPER
He has not come as yet; and now I must not expect it.
You have written, you say, to friends at Florence, to see him,
If he perhaps should return;—but that is surely unlikely.
Has he not written to you?—he did not know your direction.
Oh, how strange never once to have told him where you were going!
Yet if he only wrote to Florence, that would have reached you.
If what you say he said was true, why has he not done so?
Is he gone back to Rome, do you think, to his Vatican marbles?—
O my dear Miss Roper, forgive me! do not be angry!—
You have written to Florence;—your friends would certainly find him.
Might you not write to him?—but yet it is so little likely!
I shall expect nothing more.—Ever yours, your affectionate Mary.
X.—CLAUDE TO EUSTACE
I cannot stay at Florence, not even to wait for a letter.
Galleries only oppress me. Remembrance of hope I had cherished
(Almost more than as hope, when I passed through Florence the first
time)
Lies like a sword in my soul. I am more a coward than ever,
Chicken-hearted, past thought. The caffes and waiters distress
me.
All is unkind, and, alas, I am ready for any one's kindness.
Oh, I knew it of old, and knew it, I thought, to perfection,
If there is any one thing in the world to preclude all kindness,
It is the need of it,—it is this sad self-defeating dependence.
Why is this, Eustace? Myself, were I stronger, I think I could tell
you.
But it is odd when it comes. So plumb I the deeps of depression,
Daily in deeper, and find no support, no will, no purpose.
All my old strengths are gone. And yet I shall have to do something.
Ah, the key of our life, that passes all wards, opens all locks,
Is not I will, but I must. I must,—I must,—and I do
it.
XI—CLAUDE TO EUSTACE
At the last moment I have your letter, for which I was waiting.
I have taken my place, and see no good in inquiries.
Do nothing more, good Eustace, I pray you. It only will vex me.
Take no measures. Indeed, should we meet, I could not be certain;
All might be changed, you know. Or perhaps there was nothing to be
changed.
It is a curious history, this; and yet I foresaw it;
I could have told it before. The Fates, it is clear, are against us;
For it is certain enough that I met with the people you mention;
They were at Florence the day I returned there, and spoke to me even;
Staid a week, saw me often; departed, and whither I know not.
Great is Fate, and is best. I believe in Providence, partly.
What is ordained is right, and all that happens is ordered.
Ah, no, that isn't it. But yet I retain my conclusion:
I will go where I am led, and will not dictate to the chances.
Do nothing more, I beg. If you love me, forbear interfering.
XII.—CLAUDE TO EUSTACE
Shall we come out of it all, some day, as one does from a tunnel?
Will it be all at once, without our doing or asking,
We shall behold clear day, the trees and meadows about us,
And the faces of friends, and the eyes we loved looking at us?
Who knows? Who can say? It will not do to suppose it.
XIII.—CLAUDE TO EUSTACE,—from Rome
Rome will not suit me, Eustace; the priests and soldiers possess it;
Priests and soldiers;—and, ah! which is worst, the priest or the
soldier?
Politics farewell, however! For what could I do? with inquiring,
Talking, collating the journals, go fever my brain about things o'er
Which I can have no control. No, happen whatever may happen,
Time, I suppose, will subsist; the earth will revolve on its axis;
People will travel; the stranger will wander as now in the city;
Rome will be here, and the Pope the custode of Vatican marbles.
I have no heart, however, for any marble or fresco;
I have essayed it in vain; 'tis vain as yet to essay it:
But I may haply resume some day my studies in this kind.
Not as the Scripture says, is, I think, the fact. Ere our death-day,
Faith, I think, does pass, and Love; but Knowledge abideth.
Let us seek Knowledge;—the rest must come and go as it happens.
Knowledge is hard to seek, and harder yet to adhere to.
Knowledge is painful often; and yet when we know, we are happy.
Seek it, and leave mere Faith and Love to come with the chances.
As for Hope,—to-morrow I hope to be starting for Naples.
Rome will not do, I see; for many very good reasons.
Eastward, then, I suppose, with the coming of winter, to Egypt.
XIV.—Mary Trevellyn to Miss Roper
You have heard nothing; of course, I know you can have heard nothing.
Ah, well, more than once I have broken my purpose, and sometimes,
Only too often, have looked for the little lake-steamer to bring him.
But it is only fancy,—I do not really expect it.
Oh, and you see I know so exactly how he would take it:
Finding the chances prevail against meeting again, he would banish
Forthwith every thought of the poor little possible hope, which
I myself could not help, perhaps, thinking only too much of;
He would resign himself, and go. I see it exactly.
So I also submit, although in a different manner.
Can you not really come? We go very shortly to England.
* * * * *
So go forth to the world, to the good report and the evil!
Go, little book! thy tale, is it not evil and good?
Go, and if strangers revile, pass quietly by without answer.
Go, and if curious friends ask of thy rearing and age,
Say, I am flitting about many years from brain unto brain of
Feeble and restless youths born to inglorious days;
But, so finish the word, I was writ in a Roman chamber,
When from Janiculan heights thundered the cannon of France.
INTELLECTUAL CHARACTER
The desire, the duty, the necessity of the age in which we live is education, or that culture which developes, enlarges, and enriches each individual intelligence, according to the measure of its capacity, by familiarizing it with the facts and laws of nature and human life. But, in this rage for information, we too often overlook the mental constitution of the being we would inform,—detaching the apprehensive from the active powers, weakening character by overloading memory, and reaping a harvest of imbeciles after we may have flattered ourselves we had sown a crop of geniuses. No person can be called educated, until he has organized his knowledge into faculty, and wields it as a weapon. We purpose, therefore, to invite the attention of our readers to some remarks on Intellectual Character, the last and highest result of intellectual education, and the indispensable condition of intellectual success.
It is evident, that, when a young man leaves his school or college to take his place in the world, it is indispensable that he be something as well as know something; and it will require but little experience to demonstrate to him that what he really knows is little more than what he really is, and that his progress in intellectual manhood is not more determined by the information he retains, than by that portion which, by a benign provision of Providence, he is enabled to forget. Youth, to be sure, is his,—youth, in virtue of which he is free of the universe,—youth, with its elastic vigor, its far-darting hopes, its generous impatience of prudent meanness, its grand denial of instituted falsehood, its beautiful contempt of accredited baseness,—but youth which must now concentrate its wayward energies, which must discourse with facts and grapple with men, and through strife and struggle, and the sad wisdom of experience, must pass from the vague delights of generous impulses to the assured joy of manly principles. The moment he comes in contact with the stern and stubborn realities which frown on his entrance into practical life, he will find that power is the soul of knowledge, and character the condition of intelligence. He will discover that intellectual success depends primarily on qualities which are not strictly intellectual, but personal and constitutional. The test of success is influence,—that is, the power of shaping events by informing, guiding, animating, controlling other minds. Whether this influence be exerted directly in the world of practical affairs, or indirectly in the world of ideas, its fundamental condition is still force of individual being, and the amount of influence is the measure of the degree of force, just as an effect measures a cause. The characteristic of intellect is insight,—insight into things and their relations; but then this insight is intense or languid, clear or confused, comprehensive or narrow, exactly in proportion to the weight and power of the individual who sees and combines. It is not so much the intellect that makes the man, as the man the intellect; in every act of earnest thinking, the reach of the thought depends on the pressure of the will; and we would therefore emphasize and enforce, as the primitive requirement of intellectual success, that discipline of the individual which developes dim tendencies into positive sentiments, sentiments into ideas, and ideas into abilities,—that discipline by which intellect is penetrated through and through with the qualities of manhood, and endowed with arms as well as eyes. This is Intellectual Character.
Now it should be thundered in the ears of every young man who has passed through that course of instruction ironically styled education, "What do you intend to be, and what do you intend to do? Do you purpose to play at living, or do you purpose to live?—to be a memory, a word-cistern, a feeble prater on illustrious themes, one of the world's thousand chatterers, or a will, a power, a man?" No varnish and veneer of scholarship, no command of the tricks of logic and rhetoric, can ever make you a positive force in the world. Look around you in the community of educated men, and see how many, who started on their career with minds as bright and eager and hearts as hopeful as yours, have been mysteriously arrested in their growth,—have lost all the kindling sentiments which glorified their youthful studies, and dwindled into complacent echoes of surrounding mediocrity,—have begun, indeed, to die on the very threshold of manhood, and stand in society as tombs rather than temples of immortal souls. See, too, the wide disconnection between knowledge and life;—heaps of information piled upon little heads; everybody speaking,—few who have earned the right to speak; maxims enough to regenerate a universe,—a woful lack of great hearts, in which reason, right, and truth, regal and militant, are fortified and encamped! Now this disposition to skulk the austere requirements of intellectual growth in an indolent surrender of the mind's power of self-direction must be overcome at the outset, or, in spite of your grand generalities, you will be at the mercy of every bullying lie, and strike your colors to every mean truism, and shape your life in accordance with every low motive, which the strength of genuine wickedness or genuine stupidity can bring to bear upon you. There is no escape from slavery, or the mere pretence of freedom, but in radical individual power; and all solid intellectual culture is simply the right development of individuality into its true intellectual form.
And first, at the risk of being considered metaphysical,—though we fear no metaphysician would indorse the charge,—let us define what we mean by individuality; for the word is commonly made to signify some peculiarity or eccentricity, some unreasonable twist, of mind or disposition. An individual, then, in the sense in which we use the term, is a causative spiritual force, whose root and being are in eternity, but who lives, grows, and builds up his nature in time. All the objects of sense and thought, all facts and ideas, all things, are external to his essential personality. But he has bound up in his personal being sympathies and capacities which ally him with external objects, and enable him to transmute their inner spirit and substance into his own personal life. The process of his growth, therefore, is a development of power from within to assimilate objects from without, the power increasing with every vital exercise of it. The result of this assimilation is character. Character is the spiritual body of the person, and represents the individualization of vital experience, the conversion of unconscious things into self-conscious men. Sir Thomas Browne, in quaint reference to the building up of our physical frame through the food we eat, declares that we have all been on our own trenchers; and so, on the same principle, our spiritual faculties can be analyzed into impersonal facts and ideas, whose life and substance we have converted into personal reason, imagination, and passion. The fundamental characteristic of man is spiritual hunger; the universe of thought and matter is spiritual food. He feeds on Nature; he feeds on ideas; he feeds, through art, science, literature, and history, on the acts and thoughts of other minds; and could we take the mightiest intellect that ever awed and controlled the world, and unravel his powers, and return their constituent particles to the multitudinous objects whence they were derived, the last probe of our analysis, after we had stripped him of all his faculties, would touch that unquenchable fiery atom of personality which had organized round itself such a colossal body of mind, and which, in its simple naked energy, would still be capable of rehabilitating itself in the powers and passions of which it had been shorn.
It results from this doctrine of the mind's growth, that success in all the departments of life over which intellect holds dominion depends, not merely on an outside knowledge of the facts and laws connected with each department, but on the assimilation of that knowledge into instinctive intelligence and active power. Take the good farmer, and you will find that ideas in him are endowed with will, and can work. Take the good general, and you will find that the principles of his profession are inwrought into the substance of his nature, and act with the velocity of instincts. Take the good judge, and in him jurisprudence seems impersonated, and his opinions are authorities. Take the good merchant, and you will find that commerce, in its facts and laws, seems in him embodied, and that his sagacity appears identical with the objects on which it is exercised. Take the great statesman, take Webster, and note how, by thoroughly individualizing his comprehensive experience, he seems to carry a nation in his brain; how, in all that relates to the matter in hand, he has in him as faculty what is out of him in fact; how between the man and the thing there occurs that subtile freemasonry of recognition which we call the mind's intuitive glance; and how conflicting principles and statements, mixed and mingling in fierce confusion and with deafening war-cries, fall into order and relation, and move in the direction of one inexorable controlling idea, the moment they are grasped by an intellect which is in the secret of their combination:—
"Confusion hears his voice, and the wild uproar stills."
Mark, too, how, in the productions of his mind, the presence and pressure of his whole nature, in each intellectual act, keeps his opinions on the level of his character, and stamps every weighty paragraph with "Daniel Webster, his mark." The characteristic, of all his great speeches is, that the statements, arguments, and images have what we should call a positive being of their own,—stand out as plainly to the sight as a ledge of rocks or chain of hills,—and, like the works of Nature herself, need no other justification of their right to exist than the fact of their existence. We may detest their object, but we cannot deny their solidity of organization. This power of giving a substantial body, an undeniable external shape and form, to his thoughts and perceptions, so that the toiling mind does not so much seem to pass from one sentence to another, unfolding its leading idea, as to make each sentence a solid work in a Torres-Vedras line of fortifications,—this prodigious constructive faculty, wielded with the strength of a huge Samson-like artificer in the material of mind, and welding together the substances it might not be able to fuse, puzzled all opponents who understood it not, and baffled the efforts of all who understood it well. He rarely took a position on any political question, which did not draw down upon him a whole battalion of adversaries, with ingenious array of argument and infinite noise of declamation; but after the smoke and dust and clamor of the combat were over, the speech loomed up, perfect and whole, a permanent thing in history or literature, while the loud thunders of opposition had too often died away into low mutterings, audible only to the adventurous antiquary who gropes in the "still air" of stale "Congressional Debates." The rhetoric of sentences however melodious, of aphorisms however pointed, of abstractions however true, cannot stand in the storm of affairs against this true rhetoric, in which thought is consubstantiated with things.
Now in men of this stamp, who have so organized knowledge into faculty that they have attained the power of giving Thought the character of Fact, we notice no distinction between power of intellect and power of will, but an indissoluble union and fusion of force and insight. Facts and laws are so blended with their personal being, that we can hardly decide whether it is thought that wills or will that thinks. Their actions display the intensest intelligence; their thoughts come from them clothed in the thews and sinews of energetic volition. Their force, being proportioned to their intelligence, never issues in that wild and anarchical impulse, or that tough, obstinate, narrow wilfulness, which many take to be the characteristic of individualized power. They may, in fact, exhibit no striking individual traits which stand impertinently out, and yet from this very cause be all the more potent and influential individualities. Indeed, in the highest efforts of ecstatic action, when the person is mightiest, and amazes us by the giant leaps of his intuition, the mere peculiarities of his personality are unseen and unfelt. This is the case with Homer, Shakspeare, and Goethe, in poetry,—with Plato and Bacon, in philosophy,—with Newton, in science,—with Caesar, in war. Such men doubtless had peculiarities and caprices, but they were "burnt and purged away" by the fire of their genius, when its action was intensest. Then their whole natures were melted down into pure force and insight, and the impression they leave upon the mind is the impression of marvellous force and weight and reach of thought.
