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revelations, from within and without, of a final, perfect, and eternal marriage, constitutes human nature, with all its marvellous spiritual phenomena. Its hopes and its aspirations are but a recognition of the Divine Union by which it was created, and a prophecy of the Divine Harmony toward which it tends.
Wherever the soul catches a glimpse, in any form, of a perfect union of Love and Truth, it rejoices in the radiant marriage-vesture, and names it Beauty. In all these forms, the soul sees the face of its Parent. It is reminded of its home, and drawn thither. Hence, next to the word "harmony," "a joyous perception of the infinite" is the most common definition of Beauty.
Beauty is felt, not seen by the understanding. Mere analysis never attains so high. It can dissect, but it cannot create beauty, or perceive it; because it is thought standing alone, and therefore in self-consciousness. A primal note is wanting, and its tune is ever defective. A primal color is gone, and its painting is deficient.
All evil is perverted good, and all falsehood is reversed truth. Therefore, the tri-une mystery, that pervades the universe, is embodied in shapes of evil, as well as of good. Hatred, Falsehood, and Force take an infinite variety of forms, as do Love, Truth, and Energy. If the proportion between falsified truth and perverted affection be harmonious, the product has power to charm. It has been truly said, "There is a sort of beauty in a wicked action, provided it be well done." Much of Byron's intellectual power has this origin. Milton's Devil wears it like a robe of fascination. The same law shows itself in ultimates, in the material world; hence the beauty of the tiger, the leopard, and other destructive animals.
SAYINGS OF CONFUCIUS.
Chee says, if in the morning I hear about the right way, and in the evening die, I can be happy.
A man's life is properly connected with virtue. The life of the evil man is preserved by mere good fortune.
Coarse rice for food, water to drink, and the bended arm for a pillow — happiness may be enjoyed even in these. Without virtue, riches and honor seem to me like a passing cloud.
A wise and good man was Hooi. A piece of bamboo was his dish, a cocoa-nut his cup, his dwelling a miserable shed. Men could not sustain the sight of his wretchedness; but Hooi did not change the serenity of his mind. A wise and good man was Hooi.
Chee-koong said, Were they discontented? The sage replies, They sought and attained complete virtue; - how then could they be discontented?
Chee says, Yaou is the man who, in torn clothes or common apparel, sits with those dressed in furred robes without feeling shame.
To worship at a temple not your own is mere flattery.
Chee says, grieve not that men know not you; grieve that you are ignorant of men.
How can a man remain concealed! How can a man remain concealed!
Have no friend unlike yourself.
Chee-Yaou enquired respecting filial piety. Chee says, the filial piety of the present day is esteemed merely ability to nourish a parent. This care is extended to a dog or a horse. Every domestic animal can obtain food. Beside veneration, what is the difference?
Chee entered the great temple, frequently enquiring
about things. One said, who says that the son of the Chou man understands propriety? In the great temple he is constantly asking questions. Chee heard and replied"This is propriety."
Choy-ee slept in the afternoon. Chee says, rotten wood is unfit for carving: a dirty wall cannot receive a beautiful color. To Ee what advice can I give ?
A man's transgression partakes of the nature of his company.
Having knowledge, to apply it; not having knowledge, to confess your ignorance; this is real knowledge.
Chee says, to sit in silence and recal past ideas, to study and feel no anxiety, to instruct men without weariness; have I this ability within me?
In forming a mountain, were I to stop when one basket of earth is lacking, I actually stop; and in the same manner were I to add to the level ground though but one basket of earth daily, I really go forward.
A soldier of the kingdom of Ci lost his buckler; and having sought after it a long time in vain; he comforted himself with this reflection; A soldier has lost his buckler, but a soldier of our camp will find it'; he will use it.'
The wise man never hastens, neither in his studies nor his words; he is sometimes, as it were, mute; but when it concerns him to act and practise virtue, he, as I may say, precipitates all.
The truly wise man speaks little; he is little eloquent. I see not that eloquence can be of very great use to him.
Silence is absolutely necessary to the wise man. Great speeches, elaborate discourses, pieces of eloquence, ought to be a language unknown to him; his actions ought to be his language. As for me, I would never speak more. Heaven speaks; but what language does it use to preach to men, that there is a sovereign principle from which all things depend; a sovereign principle which makes them to act and move? Its motion is its language; it reduces the seasons to their time; it agitates nature; it makes it produce. This silence is eloquent.
TO THE EDITOR OF THE DIAL.
Dear Sir,-When last at your house I mentioned to you that I had in my possession a copy of some interesting remarks upon Milton, hitherto unpublished, by John Keats the poet. According to your wish I have copied them for your periodical. But I wish, with your permission, to say here how they came into my possession; and in doing this I shall have an opportunity of giving the imperfect tribute of a few words of remembrance to a noble-minded man and a dear friend, now no more an inhabitant of this earth.
Several years ago I went to Louisville, Ky., to take charge of the Unitarian church in that city. I was told that among those who attended the church was a brother of the poet Keats, an English gentleman, who had resided for many years in Louisville as a merchant. His appearance, and the shape of his head arrested attention. The heavy bar of observation over his eyes indicated the strong perceptive faculties of a business man, while the striking height of the head, in the region assigned by phrenology to veneration, was a sign of nobility of sentiment, and the full development behind marked firmness and practical energy. All these traits were equally prominent in his character. He was one of the most intellectual men I ever knew. I never saw him when his mind was inactive. I never knew him to acquiesce in the thought of another. It was a necessity of his nature to have his own thought on every subject; and when he assented to your opinion, it was not acquiescence but agreement. Joined with this energy of intellect was a profound intellectual modesty. He perceived his deficiency in the higher reflective faculties, especially that of a philosophical method. But his keen insight enabled him fully to appreciate what he did not himself possess. Though the tendency of his intellect was wholly critical, it was without dogmatism and full of reverence for the creative faculties. He was thoroughly versed in English literature, especially that of the Elizabethan period a taste for which he had probably imbibed from his brother and his friends Leigh Hunt and others. This taste
he preserved for years in a region, where scarcely another could be found who had so much as heard the names of his favorite authors. The society of such a man was invaluable, if only as intellectual stimulus. It was strange to find, on the banks of the Ohio, one who had successfully devoted himself to active pursuits, and who yet retained so fine a sensibility for the rarest and most evanescent beauties of ancient song.
The intellectual man was that which you first saw in George Keats. It needed a longer acquaintance before you could perceive, beneath the veil of a high-bred English reserve, that profound sentiment of manly honor, that reverence for all Truth, Loftiness, and Purity, that ineffaceable desire for inward spiritual sympathy, which are the birthright of all in whose veins flows the blood of a true poet. George Keats was the most manly and self-possessed of menyet full of inward aspiration and conscious of spiritual needs. There was no hardness in his strong heart, no dogmatism in his energetic intellect, no pride in his self-reliance. Thus he was essentially a religious man. He shrunk from pietism, but revered piety.
The incidents of his life bore the mark of his character. His mind, stronger than circumstances, gave them its own stamp, instead of receiving theirs. George Keats, with his two younger brothers, Thomas and John, were left orphans at an early age. They were placed by their guardian at a private boarding school, where the impetuosity of the young poet frequently brought him into difficulties, where he needed the brotherly aid of George. John was very apt to get into a fight with boys much bigger than himself, and George, who seldom fought on his own account, very often got into a battle to protect his brother. These early adventures helped to bind their hearts in a very close and lasting affection.
After leaving school, George was taken into his guardian's counting room, where he stayed a little while, but left it, because he did not choose to submit to the domineering behavior of the younger partner. Yet he preferred to bear the accusation of being unreasonable, rather than to explain the cause which might have made difficulty. He lived at home, keeping house with his two brothers, and doing nothing for some time, waiting till he should be of age, and should receive his small inheritance. Many said