The Elements of Character Part 2

Those who have little time for books, but who wish really to know many things, can accomplish a great deal by being careful to hunt for meats rather than for sh.e.l.ls and husks; for though the outsides of things make a great show, and can be displayed by the pedant to great advantage before those who are superficial as himself, they contain no healthful nutriment for the mind. Take, for instance, the study of botany. Let a person master the whole vocabulary of the science, and know the arrangement of its cla.s.sifications so well that he can turn at once to the description of any plant he may find. Let him do this until, like King Solomon, he knows every plant by name, from the "hyssop on the wall to the cedar of Lebanon"; but if at the same time he knows nothing more about them than the name, his knowledge of botany is entirely superficial, though he may have spent a vast deal of time and labor in its acquisition. Let another person have studied the physiology of plants till he has learned all that has yet been discovered of their curious and beautiful structure,--till he appreciates as far as mortals may the Divine wisdom, that even in the formation of a blade of gra.s.s transcends not only all that man with all his pride of science and mechanical skill can perform, but goes far--we cannot even guess how far--beyond all that human intellect can comprehend; and still more if the mind of this student be lifted upward in adoration as he learns, he is the true botanist, though he may have studied far less, if we count by time, than his superficial brother.

So it is with all the sciences. The kernel is what nourishes the mind,--the knowledge of what G.o.d has created, and not the mere power of repeating the cla.s.sifications and vocabularies that man has invented to describe these creations: not that these also have not an eminent use; but still it is one that should always be esteemed secondary in all our studies.

So, too, it is with history. One may have all the important dates, names, and facts of the world's history at the tongue's end, and yet be none the wiser; for such knowledge is but the surface of history. To know history well, is to have so arranged its facts in the mind that it may be contemplated as a continuous exhibition of G.o.d's providence. It is to study the succession of events, not as separate units, but as links of one vast chain, on every one of which is inscribed a phrase discoursing of the progress of the human race, and showing the growth of man in the complex, from infancy to adolescence. Further than that, we can hardly venture to believe the race has yet advanced. Thus studied, history is the n.o.blest of all sciences, since it treats of the highest of G.o.d's creations; but studied as a mere congeries of facts, all sciences are alike worthless; and from the mousings of the mere antiquarian to the dredgings of the student of the sh.e.l.ly coverings of the Mollusca, all end in naught.

When a person's employment is one that does not require a constant exercise of the thoughts, there is the greater need of a constant supply of nutritious food for the mind, that it may be growing all the time by reflection, and thus be saved from falling into a morbid state, such as too often results from long confinement to an occupation demanding little exertion of its powers. The farmer at his plough, the mechanic at his bench, the seamstress at her needle, and a host of others, too often suffer the thoughts to wander into realms of morbid egotism and discontent, when, if they would turn them upon moral or intellectual themes, they might be growing wiser and better every day.

It may be objected, that those who are obliged to work hard through the whole week cannot, on the Sabbath, take enough intellectual food to last them for Thought during the week. Every person can, if he will, find time for a chapter in the Bible every day, and therein lies wisdom, that all humanity combined can never exhaust, and which ever opens richer stores the more it is wrought upon. Then the human race are everywhere around us, and every individual is a volume to be read. We are vexed, and perhaps tormented, by the vices or foibles of those with whom we are thrown in contact. Let us not stop in vexation, but study our own hearts, and see if there is not some kindred vice or foible in ourselves that perhaps troubles our friends quite as much as this disturbs us; for it is often the case that our own vices, when we meet them in others, are precisely those which irritate us most; and we are almost always more irritable through our vices than through our virtues. Again, we find persons exciting our admiration through their virtues. Let us not stop in cold admiration, but reflect how we may engraft similar virtues upon our own souls. It is deep and earnest Thought alone that can teach us to know ourselves, and without this knowledge we are in constant danger of cheris.h.i.+ng repulsive vices such as we should abhor in others, and of neglecting the culture of virtues such as in others we esteem indispensable. Society at large, too, is around us, and domestic circles, with all their complex relations, their jarring discords, or their heavenly harmonies; and all are full of food for Thought. The true and the false, the right and the wrong, are everywhere, and the highest wisdom is to be able to distinguish one from the other. He who has spent his whole life in intellectual pursuits may, in this greatest wisdom,--the only wisdom that belongs to eternity equally with time,--be the veriest fool; while he who has patiently and prayerfully and obediently studied no book but the Bible may be so taught of G.o.d that he shall possess all that man while on earth can possess of this highest wisdom.

It is beautifully said by William von Humboldt, that "exactly those joyful truths which are the most needful to man--the holiest and the greatest--lie open to the simplest, plainest mind; nay, are not unfrequently better, and even more entirely, grasped by such a one, than by him whose greater knowledge more dissipates his thoughts. These truths, too, have this peculiarity, that, although they want no profound research to attain to them, but rather make their own way in the mind, there is always something new to be found in them, because they are in themselves inexhaustible and endless."

While the Bible is left to us, while human beings surround us, while our own souls are to be cleansed, renewed, and saved, we miserably deceive ourselves if we think we lack material for Thought. We are thinking perpetually, whether we will or no, and let us look to it that we think to some good purpose. How much Thought is worse than wasted in planning how wealth, which too often profiteth not, may be acquired, while the true riches that the Lord is ever offering for our acceptance are forgotten! How often are the Thoughts poisoned with envying the lands of one's neighbor, while one's own soul is lying an uncultivated waste.

How often is the mind cankered with vexation at the intellectual achievements of an old schoolmate, whom in school days we never deemed wiser than ourselves, when all that has wrought the present difference between us is, that he thought and strove while we dreamed and loitered.

In its purely religious action, Thought is the fountain of that Faith which forms the base of St. Paul's trinity of the primal elements of Character,--the foundation upon which hope and charity are to be elevated. How important, then, is it that this foundation should be wisely laid! Many persons think much in relation to religious subjects from the love of metaphysical reasoning; while their lives are not influenced by the doctrines they profess. This is an abuse of Thought, one of its fruits is bigotry. The more strongly a man confirms himself in any doctrine that he does not apply to life, the more elevated he becomes in his own estimation,--the more puffed up with spiritual pride,--the more full of contempt and hatred towards those who disagree with him. With such persons, purity of life is as nothing compared with faith in a certain set of dogmas. There are some who think much of the vices of life, but always in relation to their neighbors, and thereby engender that form of bigotry called misanthropy. Both these cla.s.ses misuse the faculty of Thought, making it subserve the purposes of contempt and hatred and debasing narrow-mindedness, instead of ministering to Christian love, that hopeth all things of its brother, and judges as it would be judged.

The more we study human nature out of ourselves, and in the light of the Understanding, the less we love it; but the reverse takes place when we study our own hearts at the same time that we study the characters of our fellow-beings, and both in the light of Christian truth. We cannot hate our fellow-beings while we perceive that we are all of one family,--while we feel our own weakness and sinfulness; and we cannot despair of human nature while we believe that Infinite Wisdom has become its Redeemer and Saviour.

If Thought be strongly turned towards religious subjects, the mind must necessarily form to itself many doctrines which will be its true creed, whatever external form of Church creed it may avow, or even if it disavow all creeds. At the present day, it is not uncommon to hear creeds spoken of with contempt, as the effete remains of a past age; and the remark is often made, that it is of no consequence what a man believes if he do but lead a good life. The religious opinions we hold const.i.tute the morality of our internal life; and it is difficult to understand how internal morality can be of no consequence, while external morality is of so much. It would seem that external morality is but a mask, unless it truly represent the internal morality. Still it is not surprising that many superficial observers should be found ready to express their aversion to creeds, when we consider the abuses into which Churches and Governments have rushed in their efforts to establish and maintain their favorite dogmas; or when we observe how the bigoted supporters of creeds become blinded to every other consideration, and learn to look upon life as of little importance when compared with doctrine. It was probably in contemplation of such bigotry that the Apostle exclaims, "Show me thy faith without works, and I will show thee my faith by my works." This saying is often quoted in defence of the idea that faith is of no consequence compared with works; but this is no logical deduction from the text. "I will show thee my faith by my works"

expresses no disregard or undervaluing of faith, but a.s.serts the great truth that faith becomes a living reality only when it forms itself into works. The quality of works depends, not on the works themselves, but upon the faith that inspires them. For instance, three men of equal wealth may each give the same sum of money to some charity. Externally the act is the same in each individual, yet the common sense of the very same persons who a few moments before may have a.s.serted that faith is nothing, and works everything, does not hesitate to estimate it in a totally different manner. One of the donors has made up his mind that ease is the only good. He has taught himself to believe that it is wise to avoid all trouble, and to give rather than make the effort of resisting importunity; and he gives because he carries this belief into effect. Another is an ambitious man, who believes that power and the good opinion of society are the best among good things; and he gives to obtain the praise of men and the influence in society which follows praise. The third believes that the first good of life is making others happy, and with systematic benevolence examines every claim upon his bounty, and, if he finds it worthy, never dismisses it unsatisfied. It was the faith within the act that gave this distinctive quality to the three donations. The first put his faith in ease, the second in the opinion of the world, and the third in doing good to the neighbor; and the common sense of the community judges the actions accordingly. All the actions of life range themselves under one or other of the three heads represented by these gifts; namely, the love of self, or ease; the love of the world, or ambition; and the love of the neighbor, or true charity. Every man is probably governed in turn by each of these loves; but in every man one of them takes the lead and dominates over the other two; and just in proportion as he gives himself up to the dominion of one of these loves and rejects the sway of the others he leads a consistent life. Society may a.s.sert that life is everything, and faith nothing, when it talks abstractly; but its common sense ever shows more wisdom by transferring the quality of the motive to the act, as often as it finds any clew to the knowledge of motive. Of course, society makes many blunders in these judgments, because it reads the heart of man very imperfectly; but the nature of man leads him constantly to attempt penetrating the heart before forming his opinion of an action.

There is no need of restricting the word creed to the forms of faith adopted by particular churches. Whatever a man believes is his creed, and every man has a creed, however much he may be opposed to forms of faith; and this creed is the rule of his life, however strongly he may a.s.sert, and however implicitly believe, that faith is of no importance.

Take, for instance, a man who devotes his whole energies to the pursuit of riches from a conviction that they are the greatest good this world affords. If he have large caution, he will take care not to break the laws of the land; but everything short of that he will do to attain his loved object. Perhaps he has large love of approbation; he will then be a little more cautious, and will do nothing that can injure his reputation as a gentleman; at least unless he believes that what he does will not be known in society. Perhaps, however, he has neither of these restraining traits, and is of a violent disposition; he will then be ready to rob or murder, if such means seem to promise to give him his desires. Shall we say this man has no creed, when his faith in the value of riches impels him to devote body and soul to the acquisition of gain?

Does not his creed run thus: "I believe in gold as the one great good, and for this will I sacrifice all else that I possess." And does not his life and death devotion to this creed put to shame the feeble efforts of many of us who believe that we devote ourselves to more worthy ends?

So it is with those who employ themselves exclusively in the attainment of intellectual wealth. Faith that this is the one great good incites them to unwearied labor,--causes them to forget food, sleep, friends, everything, in order that they may acquire abundant stores of learning; and all because they have taken as their creed, "I believe that learning is better than all beside, and for this will I labor day and night."

So it is with the ambitious man. Who labors more devotedly than he; ever keeping his creed in mind, "I believe that power and reputation are above all other possessions, and to gain them I will sacrifice time, labor, truth, and justice."

So it is with every man and every woman the world over. The slothful even--those who seem impelled to nothing--refrain from effort because they put their faith in idleness as the one thing above all others desirable.

Mankind are possessed of Understanding no less than Affection; and by this, their inherent nature, they are compelled to believe no less than to love. It is vain to talk of cultivating the Affections that charity may be perfected in humanity, and at the same time omit all care of the faith. The mind will and must believe so long as it continues to think; and it is as unsafe to leave it without cultivation as to abandon the heart to the instruction of chance. The question is not, shall we or shall we not adopt a creed; for however strongly we may resist, we cannot refrain from holding one; but, what creed shall we adopt?

Accordingly as we answer this question so will the measure of bur wisdom be both here and hereafter.

The human race may, in this respect, be divided into three cla.s.ses,--those who adopt good creeds, those who adopt evil creeds, and those who, too indolent or too heedless distinctly to adopt any rule of life, spend their days in vascillating between the two; but the latter, by reason of the greater tendency to sin than to holiness inherent with the human race, tend, year by year, more and more decidedly towards the evil.

It is impossible that any person should lead a consistent life unless a creed be adopted and steadfastly acted upon; because unless one holds distinct opinions in relation to life and duty, one is drawn hither and thither by impulse and pa.s.sion, as the mind's mood varies from time to time, so that the words and actions of to-day will be often in direct opposition to those which were yesterday, or which will be to-morrow.

In order to lead a life worthy an immortal being, a child of G.o.d, the first step to be taken is to come to a distinct understanding of what one wishes to be and to do. The biographies of those who have distinguished themselves in the world, either for goodness or for greatness, frequently show that in early life they adopted certain modes and directions of effort, and have attained to eminence by steadily persevering in one direction. Among the papers of these persons, written rules have been found which they have laid down for themselves as creeds, and in harmony with which they have built up their Characters; and herein lies the secret of their success.

The living in accordance with such creeds will not insure greatness or distinguished reputation, because after all our efforts, no one can be sure of worldly and external success. Events which it was impossible to provide for, or even to foresee, will often confound the best preparations of humanity, because the providence of G.o.d overrules all the events of life, according to the eternal dictates of infinite wisdom and mercy,--a wisdom that knows when it is best for us to succeed and when to fail in our wishes and endeavors, and a mercy which, looking to our eternal welfare, sometimes makes us sorrowful here that we may the more rejoice hereafter.

Perhaps the cause which most frequently prevents the adoption of a creed is the failing to recognize the seriousness of life in this world. Few persons can be found so senseless or so reckless as not to recognize the seriousness of death. Probably few could look upon the solemn stillness of the lifeless human countenance without a feeling of awe at the thought that ere long their day too must come when the beating of the busy heart shall cease, and the now quick blood shall stay its course,--when the hand shall lose its cunning and the brain its power.

Such impressions are too often transitory, pa.s.sing away with the object that awoke them, because persons do not stop to consider why it is that solemnity and awe pervade the presence of death. If they did, they would feel that this solemnity was reflected upon life, and life would became to them serious as death. Both would be serious, but neither sorrowful; for then death would lose its terror and would be looked forward to simply as the beginning of eternal life. The solemnity of life lies in the fact that it is a preparation for eternity; and the solemnity of death in the fact that the preparation is over and the eternity begun.

In all this there is no cause of sadness, but infinite cause for thoughtful seriousness.

When the true solemnity of life is comprehended, and the Character is moulded in accordance with the ideas that in consequence possess the soul, a growth of the whole nature is induced that prevents all the repulsive characteristics of old age. Too often old age is utterly disagreeable through the indulgence of ill-temper, fretfulness, and selfish indifference to the wishes and pleasures of the young. Such traits of Character could never possess us if the true import of life were comprehended, and the Character formed in harmony with its teachings. A Character that grows in grace daily must become more and more beautiful and attractive with advancing years. Each day, as it finds it better fitted for heaven, must find it less sullied by the imperfections of earth.

We sometimes see persons discontented and peevish because they are old,--because they feel that they must soon pa.s.s away from the earth. Could this be, if they believed that life on earth was only a preparation for an eternal life in heaven? Could they shrink with aversion at the thought of death if they believed it to be the portal of heaven? The follies and the vices, the weariness and the sadness, the discontent and the moroseness of life, all spring from the want of a just conception of its relations and its value, such as can be attained only by calm, deliberate reflection, out of which wise opinions evolve, and are gradually shaped into a creed such as forms the bone and muscle of a wise and n.o.ble Character.

Evil is ever the result of the abuse of some good; for nothing was created evil. The narrow creeds of various churches, by which men's souls have been unworthily bound, have sprung from the falsification of the fact that man requires faith in truth that he may be able to lead a life of goodness. Had the makers of these creeds gone directly to the Bible for their materials, instead of looking into their own minds,--had they been content to accept the Ten Commandments given to the Jewish, or the Two given to the Christian Church, much mischief might have been avoided; but, not satisfied with the simplicity and directness of G.o.d's word, they built up creeds from their own minds, not as guides to a holy life, but as chains to compel the minds of other men into harmony with their own. Just in proportion to the energy with which they strove to impress themselves upon the people through these creeds was their indifference to that life' of holiness which should be the end of all creeds.

The centuries that have pa.s.sed since the Christian dispensation was proclaimed have many of them been darkened even to blackness by insane endeavors to write creeds of man's devising, in letters of fire and blood, upon the nations. The day for such deeds has pa.s.sed away from most lands calling themselves Christian; and now men are inclining to rush into the opposite extreme, and to mistake licentiousness in belief for liberty of conscience. Such an extreme naturally follows the opposite one that preceded it; but out of the anarchy of faith that now prevails the providence of G.o.d. will surely, in his own good time, lift up his children into the liberty wherewith those who obey him are made free. Then will it be understood that the truth is not a chain to bind the soul, but a s.h.i.+ning light illuminating all the dark places of the earth, and pouring into every soul that worthily receives it a living warmth, that shall clothe the whole being with the beautiful garments of heavenly charity. Then shall it be seen that all true creeds are contained within the two commandments of the Son of G.o.d. Thou shalt love the Lord with all thy heart and soul and mind and strength; and thy neighbor as thyself.

IMAGINATION.

Imagination rules the world.--NAPOLEON.

Imagination is the mediatrix, the nurse, the mover of all the several parts of our spiritual organism. "Without her, all our ideas stagnate, all our conceptions wither, all our perceptions become rough and sensual."--FEUCHT ERSLEBEN.

Imagination is that power of the mind by which it forms pictures or images within itself. Thought is but a shapeless, lifeless ent.i.ty, until Imagination moulds it into form. We cannot bring what we know out into life until Imagination presents it to the Affections as a possible reality. Thought is an uncreative power, and gives form to nothing.

Imagination is a more positive power, and can impart form to everything in thought. Thought acts subjectively, while Imagination is more objective in its operations. Thought is, by itself, a pure abstraction: pa.s.sing into the Imagination it becomes a possible reality, and in the Affections a vital reality. The Affections cannot love or hate anything while it is a mere Thought; but when it becomes an image, it is at once an object either of attraction or repulsion. Thought, therefore, can be lifted up into the Affections, and then be made manifest in life, only through the medium of the Imagination.

It has been remarked by a celebrated writer, that all great discoverers, inventors, and mathematicians have been largely endowed with Imagination. It might with equal truth have been added, that all successful persons in every department of life are endowed with an Imagination commensurate in power with that of the other faculties. To the mechanic in his shop, no less than to the student in his cell, is it requisite that he should be able to form a distinct image in his mind of whatever he wishes to perform. So the teacher, the preacher, and the parent labor in vain unless there is clearly imaged in their minds the end to be attained by education and discipline. It is idle to seek for means to accomplish anything until there is a distinct image in the mind of the thing that is to be done. If there be such a thing as an "airy nothing," it is a thought before Imagination has given it a "local habitation and a name." When Shakespeare said it was the office of the poet to carry on this transformation, he announced one of those great general facts which are equally true of every other human being. It is in degree, and not in kind, that one man differs from another. In this, the poet is but the type of what every human being must be, if he would be anything better than a dead weight in society, incapable of success in any department of life.

Let no one fold his hands supinely, and say, I have no Imagination; and therefore, if this doctrine be true, my life must be a failure. You may possibly have but one talent while your neighbor has ten, but you are just as responsible for the cultivation and enlargement of your endowment as your neighbor for his. Had the parable been reversed, and had he who was endowed with five talents hidden them in the earth while he who had one doubled his lord's money, the condemnation and the acceptance would likewise have been reversed. Unless a man be so far idiotic that he is not an accountable being, we blaspheme the goodness of G.o.d, if we say there is nothing he is capable of doing well.

The action of the Imagination may be best ill.u.s.trated by example.

Previous to the days of Columbus, many sea-captains believed that there was a Western Continent; but their belief was a cold faith, existing only in Thought. When the ardent mind of Columbus received the same belief, Imagination speedily formed it into a reality of such distinctness that faith changed to hope, and then Affection brooded upon it until his whole being was absorbed by the determination that he would be the discoverer of this unknown world. The image of this land was a pillar of cloud by day and a pillar of flame by night, leading him onward in spite of every discouragement and disappointment. Others might lose their courage, or die of weariness by the way; but his was that deathless enthusiasm that knows neither despair nor doubt. To this intense Imagination the world owes a new continent, and it is to such Imaginations that it owes almost, if not quite, all the great discoveries and inventions that have ever been made. There are those who love to believe that such things are in the main the result of accident; but it is only to the thoughtful and the imaginative that accident speaks. To the dull and the indifferent it is utterly dumb.

What is life but one long chain of accidents, if by accident we understand all that falls out without our own intention or volition. We cannot control these accidents. There is a power above circ.u.mstance and accident that controls them, as gravitation controls the motions of material things. We can only turn them at our will, and make use of them, as the machinist turns the power of gravitation to serve his purposes.

Quick-witted persons are those who have the power of rapidly seeing the relations of things in every-day life,--whose Thoughts grasp, and whose Imaginations shape with dextrous rapidity, the little accidents of the hour, and turn them to advantage. Persons of resource are those who have a deeper Thought, a more earnest Imagination; and who can therefore lay hold of great principles, and unusual circ.u.mstances, with a power adequate to meet great 'emergencies, and to make use of great opportunities. If we trample sluggishness and indifference under our feet, if we do with a will whatever we undertake, determining to do it as well as we possibly can, we shall become quick-witted in small works, and full of resource in large undertakings.

The Imagination is often talked of as if it were a useless part of our being, which should be put down and discouraged as much as possible; as if the Creator had endowed us with a power we did not need. So imaginative persons are spoken of with contempt, and here there is more justice; for, in common parlance, to be imaginative means to have the Imagination developed out of all proportion with the other powers. This is, perhaps, quite as bad as to have an insufficiency. What we should desire is a balance of powers. Imagination should not run away with Thought and Affection, but neither should it lag behind them. All must act harmoniously and equally in a symmetrically developed Character.

They are like the three legs of a tripod; and if either is longer or shorter than the others, or worse still, if no two are alike in length, the tripod must be an awkward and useless piece of lumber, instead of the graceful and useful article for which it was intended.

Whatever is to be done, from the discovery of a continent to the making of a shoe or a loaf, can be done well only by a person of Imagination.

Go to a shoemaker and tell him exactly what you wish for a shoe, and it is your imagination that gives you the power of telling him so that he can understand your wishes. Every one can think, "I want a pair of shoes," but one must have Imagination to know what kind of shoe one wants, and a clear, distinct Imagination to be able to describe it intelligibly to another. Suppose you have this, and have told the shoemaker what you desire. Now, whether the man sends home to you a pair of misfits, quite different from those you ordered, or a pair just such as you want, depends in no small degree on his powers of Imagination.

Any man can think enough to fasten materials together into the form of a shoe, and to make them vary in size according to a regular gradation of numbers; but this is all he can do unless he exercises his Imagination.

Unless the image of a shoe, as you hold it in your Imagination, was transferred distinctly to the Imagination of the other, you will look in vain to find it translated into a material reality. So it is with your cook. She cannot make a nice loaf of bread, or prepare a dinner properly, by merely thinking as she works. The idea of a light loaf or of a well-cooked dinner must be distinctly in her mind, or you will eat with a disappointed palate.

It is needless to multiply examples here. We have but to look around us and see them everywhere.

Works of Imagination, of course, come in for their share of opprobium from those who, instead of striving to regenerate all the universal characteristics of humanity, would cut off and cast from it all those traits with which they least sympathize. In spite of their opposition, the mountain of fiction grows higher and higher every day, and the mult.i.tude throng its pathways to gather that food for the Imagination that is rarely given it in other compositions. Let the moralist talk and write against this as he may, it will be of no use, for the ma.s.s of human minds will never take an interest in any book that does not address itself to the Imagination. From the beginning of the world until now, no teacher and no writer was ever popular unless he addressed himself, in part at least, to the Imagination of the world.

When the Father of History read his nine books before the Greeks at the Olympic Games, and the people hung hour after hour and day after day upon his words, it was not merely because he glorified their victories that they listened with delight, but because he told the story with such vividness that every hearer beheld the on-goings of the tale pictured in his own Imagination. It was no dull recital of dry facts, the mere bone and muscle of History that he offered them, but the living story, the warm blood pulsating through it all, and every nerve instinct with life, In our own day, if the historian would forget the so-called dignity of History, which is but another name for lifelessness, and after having filled his mind with a clear, bright image of what he would relate, would present his story vividly to the Imagination of the reader, we should have no more complaints of the dulness of History. Who ever found Irving or Prescott dull? and yet they are accurate and faithful as the most stately and oracular. The carping critic may sneer at them because they are not philosophical and profound; but to have been read with delight by thousands who would never have reached a second chapter had they been other than they are, may well satisfy their ambition, and make them careless of the opinion of the critic. Such writers belong to the _Republic_ of letters, not to that literary _Oligarchy_ which insists that books should be written according to certain conventional rules which have been manufactured in the closet, instead of looking at the wants of the human mind, and then addressing themselves to those wants.

The cla.s.s of minds that crave instruction for its own sake must always be very small; and it is this cla.s.s alone that will read books in spite of their lack of imaginative power. Authors have no right to complain that their wise books lie unread by the mult.i.tude, if they persist in overlooking the nature of the human mind, and addressing themselves to what they think it ought to be instead of what it really is. They expatiate admiringly upon the simplicity and vividness of the style of Herodotus, and upon the cla.s.sic taste of the Athenian public in appreciating him; and then, forgetting that the public of our own day are quick to admire the same traits, turn to their desks and write their histories as unlike as possible to him whom they have been praising.

The same repulsive want of Imagination too often characterizes Theology and Metaphysics, and prevents mankind from receiving the instruction from works on these topics that they need. In the early days of man's history, Religion and Philosophy addressed themselves to the Imagination, and then the people listened to their teachings; but gradually these heaven-born teachers turned more and more away from Imagination and towards Thought,--lost themselves in abstractions, dried up, withered, and changed into Theology and Metaphysics; and then the people turned wearily away from their words; and were they to blame?

They wanted bread, and only stones were given to them. The mult.i.tude would not have followed the Lord, and listened with admiring wonder to his instructions, had they not been addressed to the Imagination.

Infinite Wisdom clothed itself in parables, that the people might be instructed, and the people thronged to hear. The truths of Philosophy and Religion are of an interest more universal to humanity than the truths of all other science, for the first is to know one's self, and the second to know one's G.o.d; and yet the majority of teachers cover them with such a body of technicalities and abstractions, that it is vain for the ma.s.s of mankind to endeavor to penetrate to the soul within.

If the clergy of the Protestant Church would spend more strength in ill.u.s.trating the Infinite Wisdom contained in the parables of the Lord, and less in amplifying the abstractions of St. Paul, they would gather around them bands of listeners far more numerous and more devout than those that now attend their ministrations. It was one of the grand mistakes of that Church, at its first separation from the Romish, that, in its terror of the wors.h.i.+p of material images, it pa.s.sed into the opposite extreme of the wors.h.i.+p of abstractions. This is one reason why Protestantism has made no advance in Europe since the death of the first Reformers, and why there is so little vital religion among the races by whom it was adopted.