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which secure instant justice throughout the universe, instanced everywhere, but specially in the doctrine, “what comes from God to us, returns from us to God," and in Socrates' belief that the laws below are sisters of the laws above.
More striking examples are his moral conclusions. Plato affirms the coincidence of science and virtue ; for vice can never know itself and virtue; but virtue knows both itself and vice. The eye attested that justice was best, as long as it was profitable; Plato affirms that it is profitable throughout; that the profit is intrinsic, though the just conceal his justice from gods and men ; that it is better to suffer injustice, than to do it; that the sinner ought to covet punishment; that the lie was more hurtful than homicide; and that ignorance, or the involuntary lie, was more calamitous than involuntary homicide; that the soul is unwillingly deprived of true opinions, and that no man sins willingly; that the order or proceeding of nature was from the mind to the body; and, though a sound body cannot restore an unsound mind, yet a good soul can, by its virtue, render the body the best possible. The intelligent have a right over the ignorant, namely, the right of instructing them. The right punishment of one out of tune, is to make him play in tune; the fine which the good, refusing to govern, ought to pay, is, to be governed by a worse man; that his guards shall not handle gold and silver, but shall be instructed that there is gold and silver in their souls, which will make men willing to give them everything which they need.
This second sight explains the stress laid on geometry. He saw that the globe of earth was not more lawful and precise than was the supersensible ; that a celestial geometry was in place there, as a logic of lines and angles here below; that the world was throughout mathematical; the proportions are constant of oxygen, azote, and lime; there is just so much water, and slate, and magnesia ; not less are the proportions constant of the moral elements.
This eldest Goethe, hating varnish and falsehood, delighted in revealing the real at the base of the accidental ; in discovering connection, continuity, and · representation, everywhere ; hating insulation ; and appears like the god of wealth among the cabins of vagabonds, opening power and capability in everything he touches. Ethical science was new and vacant, when Plato could write thus:“Of all whose arguments are left to the men of the present time, no one has ever yet condemned injustice, or praised
justice, otherwise than as respects the repute, honours, and emoluments arising therefrom; while as respects either of them in itself, and subsisting by its own power in the soul of the possessor, and concealed both from gods and men, no one has yet sufficiently investigated, either in poetry or prose writings,—how, namely, that the one is the greatest of all the evils that the soul has within it, and justice the greatest good.”
His definition of ideas, as what is simple, permanent, uniform, and self-existent, for ever discriminating them from the notions of the understanding, marks an era in the world. He was born to behold the self-evolving power of spirit, endless generator of new ends ; a power which is the key at once to the centrality and the evanescence of things. Plato is so centred, that he can well spare all his dogmas. Thus the fact of knowledge and ideas reveals to him the fact of eternity; and the doctrine of reminiscence he offers as the most probable particular explication. Call that fancifulit matters not; the connection between our knowledge and the abyss of being is still real, and the explication must be not less magnificent.
He has indicated every eminent point in speculation. He wrote on the scale of the mind itself, so that all things have symmetry in his tablet. He put in all the past without weariness, and descended into detail with a courage like that he witnessed in nature. One would say, that his forerunners had mapped out each a farm, or a district, or an island, in intellectual geography, but that Plato first drew the sphere. He domesticates the soul in nature : man is the microcosm. All the circles of the visible heaven represent as many circles in the rational soul. There is no lawless particle, and there is nothing casual in the action of the human mind. The names of things, too, are fatal, following the nature of things. All the gods of the Pantheon are, by their names, significant of a profound sense. The gods are the ideas. Pan is speech, or manifestation ; Saturn, the contemplative; Jove, the regal soul; and Mars, passion. Venus is proportion; Calliope, the soul of the world; Aglaia, intellectual illustration.
These thoughts, in sparkles of light, had appeared often to pious and to poetic souls; but this well-bred, all-knowing Greek geometer comes with command, gathers them all up into rank and gradation, the Euclid of holiness, and marries the two parts of nature. Before all men, he saw the intellectual values of the moral sentiment. He describes his own ideal, when he paints in
Timæus a god leading things from disorder into order. He kindled a fire so truly in the centre, that we see the sphere illuminated, and can distinguish poles, equator, and lines of latitude, every arc and node : a theory so averaged, so modulated, that you would say, the winds of ages had swept through this rhythmic structure, and not that it was the brief extempore blotting of one short-lived scribe. Hence it has happened that a very well-marked class of souls, namely, those who delight in giving a spiritual, that is, an ethico-intellectual expression to every truth, by exhibiting an ulterior end which is yet legitimate to it, are said to Platonise. Thus, Michael Angelo is a Platonist, in his sonnets. Shakspeare is a Platonist, when he writes “Nature is made better by no mean, but nature makes that mean," or,
He, that can endure,
And earns a place in the story. Hamlet is a pure Platonist, and 'tis the magnitude only of Shakspeare's proper genius that hinders him from being classed as the most eminent of this school. Swedenborg, throughout his prose poem of “ Conjugal Love,” is a Platonist.
His subtlety commended him to men of thought. The secret of his popular success is the moral aim which endeared him to mankind. “ Intellect,” he said, “is king of heaven and of earth ;" but, in Plato, intellect is always moral. His writings have also the sempiternal youth of poetry. For their arguments, most of them, might have been couched in sonnets : and poetry has never soared higher than in the Timæus and the Phædrus. As the poet, too, he is only contemplative. He did not, like Pythagoras, break himself with an institution. All his painting in the Republic must be esteemed mythical, with intent to bring out, sometimes in violent colours, his thought. You cannot institute, without peril of charlatan.
It was a high scheme, his absolute privilege for the best, (which, to make emphatic, he expressed by community of women,) as the premium which he would set on grandeur. There shall be exempts of two kinds: first, those who by demerit have put themselves below protection,-outlaws; and secondly, those who by eminence of nature and desert are out of the reach of your rewards ; let such be free of the city, and above the law. We confide them to themselves ; let them do with us as they will. Let none pre
sume to measure the irregularities of Michael Angelo and Socrates by village scales.
In his eighth book of the Republic, he throws a little mathematical dust in our eyes. I am sorry to see him, after such noble superiorities, permitting the lie to governors. Plato plays Providençe a little with the baser sort, as people allow themselves with their dogs and cats.
SWEDENBORG ; OR, THE MYSTIC.
AMONG eminent persons, those who are most dear to men are not of the class which the economist calls producers: they have nothing in their hands; they have not cultivated corn, nor made bread; they have not led out a colony, nor invented a loom. A higher class, in the estimation and love of this city-building, market-going race of mankind, are the poets, who, from the intellectual kingdom, feed the thought and imagination with ideas and pictures which raise men out of the world of corn and money, and console them for the short-comings of the day, and the meannesses of labour and traffic. Then, also, the philosopher has his value, who flatters the intellect of this labourer, by engaging him with subtleties which instruct him in new faculties. Others may build cities; he is to understand them, and keep them in awe. But there is a class who lead us into another region,—the world of morals, or of will. What is singular about this region of thought, is, its claim. Wherever the sentiment of right comes in, it takes precedence of every thing else. For other things, I make poetry of them; but the moral sentiment makes poetry of me.
I have sometimes thought that he would render the greatest service to modern criticism, who shall draw the line of relation that subsists between Shakspeare and Swedenborg. The human mind stands ever in perplexity, demanding intellect, demanding sanctity, impatient equally of each without the other. The reconciler has not yet appeared. If we tire of the saints, Shakspeare is our city of refuge. Yet the instincts presently teach, that the problem of essence must take precedence of all others,—the questions of Whence? What? and Whither? and the solution of these must be in a life, and not in a book. A drama or poem is a
proximate or oblique reply; but Moses, Menu, Jesus, work directly on this problem. The atmosphere of moral sentiment is a region of grandeur which reduces all material magnificence to toys, yet opens to every wretch that has reason the doors of the universe. Almost with a fierce haste it lays its empire on the man. In the language of the Koran, “ God said, The heaven and the earth, and all that is between them, think ye that we created them in jest, and that ye shall not return to us?” It is the kingdom of the will, and by inspiring the will, which is the seat of personality, seems to convert the universe into a person;
The realms of being to no other bow,
Not only all are thine, but all are Thou. All men are commanded by the saint. The Koran makes a distinct class of those who are by nature good, and whose goodness has an influence on others, and pronounces this class to be the aim of creation : the other classes are admitted to the feast of being, only as following in the train of this. And the Persian poet exclaims to a soul of this kind,
Go boldly forth, and feast on being's banquet;
Thou art the called,--the rest admitted with thee. The privilege of this caste is an access to the secrets and structure of nature, by some higher method than by experience. In common parlance, what one man is said to learn by experience, a man of extraordinary sagacity is said, without experience, to divine. The Arabians say, that Abul Khain, the mystic, and Abu Ali Seena, the philosopher, conferred together; and, on parting, the philosopher said, “ All that he sees, I know;" and the mystic said, “ All that he knows, I see.” If one should ask the reason of this intuition, the solution would lead us into that property which Plato denoted as Reminiscence, and which is implied by the Brahmins in the tenet of Transmigration. The soul having been often born, or, as the Hindoos say, travelling the path of existence through thousands of births,” having beheld the things which are here, those which are in heaven, and those which are beneath, there is nothing of which she has not gained the knowledge : no wonder that she is able to recollect, in regard to any one thing, what formerly she knew. “ For, all things in nature being linked and related, and the soul having heretofore known all, nothing hinders but that any man who has recalled to mind, or, according to the common phrase, has learned one thing only, should of him