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labour, seems mere waiting : it was not that we were born for. Any other could do it as well, or better. So little skill enters into these works, so little do they mix with the divine life, that it really signifies little what we do, whether we turn a grindstone, or ride, or run, or make fortunes, or govern the state. The worst feature of this double consciousness is, that the two lives, of the understanding and of the soul, which we lead, really show very little relation to each other, never meet and measure each other; one prevails now, all buzz and din ; and the other prevails then, all infinitude and paradise; and, with the progress of life, the two discover no greater disposition to reconcile themselves. Yet, what is my faith? What am I? What, but a thought of serenity and independence, an abode in the deep blue sky? Presently the clouds shut down again ; yet we retain the belief that this petty web we weave will at last be overshot and reticulated with veins of the blue, and that the moments will characterize the days. Patience, then, is for us, is it not ? Patience, and still patience. When we pass, as presently we shall, into some new infinitude, out of this Iceland of negations, it will please us to reflect, that though we had few virtues or consolations, we bore with our indigence, nor once strove to repair it with hypocrisy or false heat of any kind.

But this class are not sufficiently characterized, if we omit to add that they are lovers and worshippers of Beauty. In the eternal trinity of Truth, Goodness, and Beauty, each in its perfection including the three, they prefer to make beauty the sign and head. Something of the same taste is observable in all the moral movements of the time, in the religious and benevolent enterprizes. They have a liberal, even an æsthetic spirit. A reference to Beauty in action sounds, to be sure, a little hollow and ridiculous in the ears of the old church. In politics it has often sufficed, when they treated of justice, if they kept the bounds of selfish calculation. If they granted restitution, it was prudence which granted it. But the justice which is now claimed for the black, and the pauper, and the drunkard, is for Beauty—is for a necessity to the soul of the agent, not of the beneficiary. I say this is the tendency, not yet the realization. Our virtue totters and trips, does not yet walk firmly. Its representatives are austere; they preach and denounce; their rectitude is not yet a grace. They are still liable to that slight taint of burlesque which, in our strange world, attaches to the zealot. A saint should be as dear as the apple of

the eye. Yet we are tempted to smile, and we flee from the working to the speculative reformer, to escape that same slight ridicule. Alas for these days of derision and criticism! We call the Beautiful the highest, because it appears to us the golden mean, escaping the dowdiness of the good, and the heartlessness of the true.—They are lovers of nature also, and find an indemnity in the inviolable order of the world for the violated order and grace of man.

There is, no doubt, a great deal of well-founded objection to be spoken or felt against the sayings and doings of this class, some of whose traits we have selected ; no doubt they will lay themselves open to criticism and to lampoons, and as ridiculous stories will be to be told of them as of any. There will be cant and pretension ; there will be subtlety and moonshine. These persons are of unequal strength, and do not all prosper. They complain that everything around them must be denied; and if feeble, it takes all their strength to deny, before they can begin

lead their own life. Grave seniors insist on their respect to this institution, and that usage; to an obsolete history; to some vocation, or college, or etiquette, or beneficiary, or charity, or morning or evening call, which they resist, as what does not concern them. But it costs such sleepless nights, and alienations, and misgivings, —they have so many moods about it ;-these old guardians never change their minds; they have but one mood on the subject, namely, that Antony is very perverse,—that it is quite as much as Antony can do to assert his rights, abstain from what he thinks foolish, and keep his temper. He cannot help the reaction of this injustice in his own mind. He is braced up and stilted; all freedom and flowing genius, all sallies of wit and frolic nature, are quite out of the question ; it is well if he can keep from lying, injustice, and suicide. This is no time for gayety and grace. His strength and spirits are wasted in rejection. But the strong spirits overpower those around them without effort. Their thought and emotion comes in like a flood, quite withdraws them from all notice of these carping critics; they surrender themselves with glad heart to the heavenly guide, and only by implication reject the clamorous nonsense of the hour. Grave seniors talk to the deaf,-church and old book mumble and virtualize to an unheeding, pre-occupied, and advancing mind, and thus they, by happiness of greater momentum, lose no time, but take the right road at first.

But all these of whom I speak are not proficients, they are novices: they only show the road in which man should travel, when the soul has greater health and prowess. Yet let them feel the dignity of their charge and deserve a larger power. Their heart is the ark in which the fire is concealed, which shall burn in a broader and universal flame. Let them obey the Genius then most when his impulse is wildest ; then most when he seems to lead to uninhabitable deserts of thought and life ; for the path which the hero travels alone is the highway of health and benefit to mankind. What is the privilege and nobility of our nature, but its persistency, through its power to attach itself to what is permanent ?

Society also has its duties in reference to this class, and must behold them with what charity it can. Possibly some benefit may yet accrue from them to the state. In our Mechanics’ Fair, there must be, not only bridges, ploughs, carpenters' planes, and baking troughs, but also some few finer instruments,-rain

1-gauges, thermometers, and telescopes; and in society, besides farmers, sailors, and weavers, there must be a few persons of purer fire kept specially as gauges and meters of character ; persons of a fine, detecting instinct, who betray the smallest accumulations of wit and feelings in the bystander. Perhaps, too, there might be room for the exciters and monitors ; collectors of the heavenly spark with power to convey the electricity to others. Or, as the storm-tossed vessel at sea speaks the frigate or "line-packet," to learn its longitude,

it may not be without its advantage that we should now and then encounter rare and gifted men, to compare the points of our spiritual compass, and verify our bearings from superior chronometers.

Amidst the downward tendency and proneness of things, when every voice is raised for a new road, or another statute, or a subscription of stock, for an improvement in dress, or in dentistry, for a new house or a larger business, for a political party, or the division of an estate,—will you not tolerate one or two solitary voices in the land, speaking for thoughts and principles not marketable or perishable ? Soon these improvements and mechanical inventions will be superseded; these modes of living lost out of memory; these cities rotted, ruined by war, by new inventions, by new seats of trade, or the geologic changes ;-all gone, like the shells which sprinkle the sea-beach with a white colony to-day, for ever renewed to be for ever destroyed. But the thoughts which these few hermits strove to proclaim by silence, as well as

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by speech, not only by what they did, but by what they forbore to do, shall abide in beauty and strength, to re-organize themselves in nature, to invest themselves anew in other, perhaps higher endowed and happier mixed, clay than ours, in fuller union with the surrounding system.

ORATIONS AND ADDRESSES.

MAN THINKING.

AN ORATION DELIVERED BEFORE THE PHI BETA KAPPA SOCIETY

MR. PRESIDENT AND GENTLEMEN,

I GREET you on the re-commencement of our literary year. Our anniversary is one of hope, and, perhaps, not enough of labour. We do not meet for games of strength or skill, for the recitation of histories, tragedies, and odes, like the ancient Greeks; for parliaments of love and poesy, like the Troubadours; nor for the advancement of science, like our cotemporaries in the British and European capitals. Thus far, our holiday has been simply a friendly sign of the survival of the love of letters amongst a people too busy to give to letters any more. As such it is precious as the sign of an indestructible instinct. Perhaps the time is already come, when it ought to be, and will be, something else; when the sluggard intellect of this continent will look from under its iron lids, and fill the postponed expectation of the world with something better than the exertions of mechanical skill. Our day of dependence, our long apprenticeship to the learning of other lands, draws to a close. The millions that around us are rushing into life, cannot always be fed on the sere remains of foreign harvests. Events, actions arise, that must be sung, that will sing themselves. Who can doubt that poetry will revive and lead in a new age, as the star in the constellation Harp, which now flames in our zenith, astronomers announce, shall one day be the pole-star for a thousand years ?

In the light of this hope, I accept the topic which not only usage, but the nature of our association, seem to prescribe to this day,—the AMERICAN SCHOLAR. Year by year we come up hither to read one more chapter of his biography. Let us inquire what light new days and events have thrown on his character and his hopes.

It is one of those fables, which, out of unknown antiquity, convey an unlooked-for wisdom, that the gods, in the beginning, divided Man into men, that he might be more helpful to himself ; just as the hand was divided into fingers, the better to answer its end.

The old fable covers a doctrine ever new and sublime; that there is One Man,-present to all particular men only partially, or through one faculty; and that you must take the whole society to find the whole man. Man is not a farmer, or a professor, or an engineer, but he is all. Man is priest, and scholar, and statesman, and producer, and soldier. In the divided or social state, these functions are parcelled out to individuals, each of whom aims to do his stint of the joint work, whilst each other performs his. The fable implies, that the individual, to possess himself, must sometimes return from his own labour to embrace all the other labourers. But unfortunately, this original unit, this fountain of power, has been so distributed to multitudes, has been so minutely subdivided and peddled out, that it is spilled into drops, and cannot be gathered. The state of society is one in which the members have suffered amputation from the trunk, and strut about so many walking monsters,-a good finger, a neck, a stomach, an elbow; but never a man.

Man is thus metamorphosed into a thing, into many things. The planter, who is Man sent out into the field to gather food, is seldom cheered by any idea of the true dignity of his ministry. He sees his bushel and his cart, and nothing beyond, and sinks into the farmer, instead of Man on the farm. The tradesman scarcely ever gives an ideal worth to his work, but is ridden by the routine of his craft, and the soul is subject to dollars. The priest becomes a form; the attorney, a statute-book; the mechanic, a machine; the sailor, a rope of a ship.

In this distribution of functions, the scholar is the delegated intellect. In the right state, he is Man Thinking. In the degenerate state, when the victim of society, he tends to become a mere thinker, or, still worse, the parrot of other men's thinking.

In this view of him, as Man Thinking, the theory of his office is contained. Him Nature solicits with all her placid, all her mo

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