CHAPTER VII.

RIGHT HUMAN LIFE.

What do we gather hence but firmer faith That every gift of n.o.ble origin Is breathed upon by Hope's perpetual breath; That virtue and the faculties within Are vital, and that riches are akin To fear, to change, to cowardice, and death?

WORDSWORTH.

What is so delightful as spring weather? To it, whatever mystery life can make plain, it reveals. There is universal utterance. Water leaps from its winding sheet of snow; the streams spring out to wander till they find their source; the corn sprouts to receive the sun's warm kiss; the buds unfold, the blossoms send forth fragrance, the heavens weep for joy; the birds sing, the children shout, and the fuller pulse of life gives, even to the old, fresh thoughts and young desires. Now, what is all this but a symbol of the soul, which feels the urgency of G.o.d calling upon it to make itself alive in him and in his universe of truth and beauty?

But the season of growth is also the time of blight. A hundred germs perish for one that ripens into wholesome fruit; a hundred young lives suffer physical or moral ruin for one that develops into some likeness of true manhood. And upon what slight causes success or failure seems to depend!

As a mere word, a glance, will bring the blood to a maiden's cheek, so may it sow the germ of moral death in the heart of youth. How helpless and ignorant the young are in their seeming strength and smartness: how self-sufficient in their unwisdom, how little amenable to reason, how slow to perceive true ideals. What patient, persevering effort is required to form character, and what a little thing will poison life in its source! How easy it is to see and understand what is coa.r.s.e and evil, how difficult to appreciate what is pure and excellent. How quickly a boy learns to find pleasure in what is animal or brutal; but what infinite pains must be taken before he is won to the love of truth and goodness. Caricature delights him, and he has no eyes for the chaste beauty of perfect art. The story of an outlaw fills him with enthusiasm, and the heroic struggles of G.o.dlike souls are for him meaningless. He gazes with envious awe upon some vulgar rich man, and finds a philosopher, or a saint, only queer. He studies because he has been sent to school, where ignorance will expose him to ridicule and humiliation, and possibly too, because he is told that knowledge will help him to win money and influence. However great his proficiency, he is in truth but a barbarian, without wisdom, without reverence, without gentleness. He has been brought only in a vague way into communion with the conscious life of the race; he has no true conception of the dignity of souls, no sense of the beauty of modest and unselfish action. He mistakes rudeness for strength, boastfulness for ability, disrespect for independence, profanity for manliness, brutality for courage.

And to add to his misfortune, he is blind to his own weakness and ignorance. A sneer or a jest is his reply to the voice of wisdom, as with a light heart he walks in the road to ruin; and thus it happens that for one who becomes a true and n.o.ble man, a hundred go astray or sink into an unintelligent and vulgar kind of life. This fact is concealed from the eyes of the young, from the eyes of the mult.i.tude, indeed. As we hide the dead in the earth that we may quickly forget our loss, so society buries from sight and thought those who fail. Their number is so great that the oblivion which soon overwhelms them is needful to save even the brave from discouragement. Of a hundred college boys the lives of twenty-five will be ruined by dissipation, by sensual indulgence; twenty-five others will be wrecked by unhappy marriages, foolish financial schemes, dishonesty and indolence; of the remaining fifty, forty, let us say, will manage to get on without loss of respectability, while the ten (who are still left) will win a sort of notoriety by getting rich or by getting elected to office. Of the hundred will one become a saint, a philosopher, a poet, a statesman, or even a man of superior ability in natural knowledge or literature? And if this estimate is rightly made they all fail; and the emergence of a high and n.o.ble mind is so improbable that it may almost be looked upon, like the birth of a genius, as an accident, so impossible is it, with our limited view, to bring such cases within the domain of law. These hundred college boys have been taken from a thousand youths. The nine hundred have remained outside the doors which open into the halls of culture, away from the special influences which thought and ingenuity have created to develop and perfect man's endowments. As they are less favored, we demand less of them, and are content to have them reinforce the unenlightened army of laborers and money-getters. But when we come among those to whom leisure and opportunity are given that they may learn to think truly and to act n.o.bly, and find that they fail in this, as nearly all of them do fail, we are disappointed and saddened. The thoughtless imagine that those who provide food and shelter do the most important work; but such work is the most important only where there is no intellectual, moral, or religious life. That is most necessary which nourishes the highest faculty, and wherever civilization exists, enlightened minds and great characters are indispensable. The animal and the savage, without much difficulty, find what satisfies appet.i.te; but G.o.d appoints that only living souls shall provide what keeps souls alive. Now this soul-life, which manifests itself in thought, in conduct, in hope, faith, and love, makes us human and lifts us above every other kind of earthly existence. It is our distinctive attribute, the G.o.dlike side of our being, which, under penalty of sinking to lower worlds, we must bring out and cultivate. The plant is alive. By its own energy it springs from darkness, it grows, it waves its green leaves beneath the blue heavens; but it is blind, deaf and dumb, senseless, dead to the world of sight and sound, of taste and smell. The animal too is alive, and in a higher way: for all the glories of Nature are painted upon its eye; all sounds strike upon its ear; it moves about and has all the sensations of physical pleasure of which man is capable; but it is without thought, without sense of right and wrong, without imagination, without hope and faith. It is plain then that human life, in its highest sense, is life of the soul,--a life of thought and love, of faith and hope, of imagination and desire; and men are high or low as they partake more or less of this true life. By this standard, and by no other, reason requires that we form an estimate of human worth. To be a king, to have money, to live in splendor, to meet with approval from few or many,--is accidental, is something which may happen to an ignorant, a heartless, a depraved, a vulgar man. The most vicious and brutal of men have, again and again, held the most exalted positions, and as a rule cringing and lying, trickery and robbery, or speculation and gambling, have been and are the means by which great fortunes are acquired.

Position, then, and money are distinguishable from worth; and they may be and often are found where the life of thought and love, of faith and hope, of imagination and desire, is almost wholly wanting. Now, it is this life--the only true human life--which education should bring forth and strengthen; and the failure to lead this life, of those who pa.s.s through our inst.i.tutions of learning, is a subject of deep concern for all who observe and reflect; for among them we look for the leaders who shall cause wisdom and goodness to prevail over ignorance and appet.i.te.

If those who receive the best nurture and care remain on the low plains of a hardly more than animal existence, what hope is there that the mult.i.tude shall rise to n.o.bler ways of living?

There is question here of the most vital interests; and if we discover the causes of the evil, a remedy may be found. These causes of failure lie partly in our environment and partly within ourselves. In the home, in which we receive the first and the most enduring impressions, true views and n.o.ble aims are frequently wanting; and thus false and low estimates of life are formed at a time when what we learn sinks into the very substance of the mind, and colors and shapes all our future seeing and loving. This primal experience accompanies us, and hangs about us like a mist to shut out the view of fairer worlds. Enthusiasm for intellectual and moral excellence is never roused, because our young souls were not made magnetic by the words and deeds of those whom we looked up to as G.o.ds. Fortunate is he who bears with him into the life-struggle pure memories of a happy home. When I think of the bees I have seen coming back to the hive, honey-laden, in the golden light of setting suns, when I was a boy at home, a feeling comes over me as though I had lived in paradise and been driven forth into a bleak world. When one is young, and one's father and mother are full of health and joy; when the roses are blooming and the brooks are laughing to themselves from simple gladness, and the floating clouds and the silent stars seem to have human thoughts,--what more could we ask of G.o.d but to know that all this is eternal, and is from him?

In such a mood, how easy it is to turn the childlike soul to the world of spiritual and immortal things. With what efficacy then a mother's soft voice teaches us that we were born upon this earth for no other purpose than to know truth, to love goodness, to do right, that so, having made ourselves G.o.dlike, we may forever be with G.o.d. And if these high lessons blend in our thought with memories which make home a type of heaven, how shall they not through life be a spur to n.o.ble endeavor to accomplish the task thus set us? When great-hearted, high-souled boys go forth to college from homes of intelligence and love, then is there well-founded hope that they shall grow to be wise and helpful men, who know and teach truth, who see and create beauty, who do and make others do what becomes a man. Of hardly less importance is the neighborhood in which our early years are pa.s.sed, and next to the companionship of the home fireside, a boy's best neighbor is Nature. Well for him shall it be, if, like colts and calves, and all happy young things, he is permitted to breath the wholesome air of woods and fields, to drink from flowing streams, to lie in the shade of trees on the green sward, or to stand alone beneath the silent starlit heavens until the thought and feeling of the infinite and eternal sink deep into his soul, and make it impossible that he should ever look upon the universe of time and s.p.a.ce, or the universe of duty's law within his breast, in a shallow or irreverent spirit. Little shall be said to him, and little shall he speak, and to the un.o.bservant he shall seem dull; but he is Nature's nursling, and she paints her colors on his brain and infuses her strength into his heart. She hardens him and teaches him patience; she shows him real things, fills him with the love of truth, and makes him understand that sham is shame.

His progress may be slow; but he will persevere, he will have faith in the power of labor and of time, and when in after years we shall look about for a man with some Diogenes' lantern, there are a thousand chances to one that when we find him we shall find him country-born, not city-bred. Too soon is the town-boy made self-conscious; he is precocious; all the tricks and devices of civilization are known to him; all artifices and contrivances he sees in shop-windows; the street, the theatre, the newspaper are the rivals of the home, and they quickly teach him irreverence and disobedience. He loses innocence, experience of evil gives him flippant views. He becomes wise in his own conceit; having eyes only for the surfaces of things, he easily persuades himself that he knows all. Of such a youth how shall any college make an enlightened, a n.o.ble, and a reverent man? But the home and the neighborhood are not our whole environment. As we are immersed in an atmospheric ocean, so do we swim in the current of our national life. To praise this life is easy. We all see and feel how vigorous it is, how confident, how eager. Here is a world of busy men and women, active in many directions. They found States, they build cities, they create wealth, they discuss all problems, they try all experiments, they hurry on to new tasks, and think they have done nothing while aught remains to do.

They live in the midst of the excitement of ever-recurring elections, of speculation, of financial schemes and commercial enterprises. It is an unrestful, feverish, practical life, in which all the strong natures are thinking of doing something, of gaining something,--a life in the market-place, where high thought and n.o.ble conduct are all but impossible, where the effort to make one's self a man, instead of striving to get so many thousands of money, would seem ridiculous. It is a life of inventions and manufactures, of getting and spending, in which we bring forth and consume in a single century what it has taken Nature many thousand years to h.o.a.rd. Our aim is to have more rather than to be more; our ideal is that of material progress; our praise is given to those who invent and discover the means of augmenting wealth. Liberty is opportunity to get rich; education is the development of the money-getting faculty. Our national life may, of course, be looked at from many sides, but the general drift of opinion and effort is in the direction here pointed out. Nine tenths of our thought and energy are given to material interests, and these interests represent nine tenths of our achievements. This may be true of men in general, it may be true also that material progress is a condition of moral and intellectual growth; but none the less is it true that right human life is a life of thought and love, of hope and faith, of imagination and desire.

Consequently in a well-ordered society, the chief aim--nine tenths of all effort, let us say--will have for its object the creation of enlightened and loving men and women, whom faith and hope shall make strong, whom imagination shall refresh, and the desire of perfection shall keep active. The aims which the ideals of democracy suggest are not wholly or chiefly material. We strive, indeed, to create a social condition in which comfort and plenty shall be within the reach of all; but the better among us understand that this is but an inferior part of our work, and they take no delight whatever in our great fortunes and great cities. If democracy is the best government, it follows that it is the kind of government which is most favorable to virtue, intelligence, and religion. It is faint praise to say that in America there is more enterprise, more wealth, than elsewhere. What we should strive to make ourselves able to say, is, that there is here a more truly human life, more public and private honesty, purity, sympathy, and helpfulness; more love of knowledge, more perfect openness to light, greater desire to learn, and greater willingness to accept truth than is to be found elsewhere. It should be our endeavor to create a world of which it may be said, there life is more pleasant, beauty more highly prized, goodness held in greater reverence, the sense of honor finer, the recognition of talent and worth completer than elsewhere.

Wealth and population should be considered merely as means, which, if we ourselves do not sink beneath our fortune, we shall use to help us to develop on a vast scale, a n.o.bler, freer, and fairer life than hitherto has ever existed. We Americans have a great capacity for seeing things as they are. A thousand shams and glittering vanities have gone down before our straight-looking eyes; and because such things fail to impress us, we seem to be irreverent. We must look more steadfastly, deeper still, until we clearly perceive and understand that to live for money is to lead a false and vulgar life, to rest with complacency in mere numbers is to have a superficial and unreal mind. To form a right judgment of a people, as of individuals, we must consider what they are; not what they have, except in so far as their possessions are the result of work which at once forms and reveals character. And we must know that work is good only in as much as it helps to make life human,--that is, intelligent, moral and religious. And what we have the right to demand of those to whom we give a higher education is, that they shall body forth these principles in their lives and become leaders in the task of spreading them among the mult.i.tude. We demand, first of all, that they become men whose hearts are pure and loving, whose minds are open and enlightened, whose motives are benevolent and generous, whose purposes are high and religious; and if they are such men, it shall matter little to what special pursuits they turn, for whatever their occupation, honor, truth, and intelligence shall go with them, bearing, like mercy, a blessing for those who give and a blessing for those who receive. The spirit in which they work shall be more than what they do, as they themselves shall be more than what they accomplish.

A right spirit transforms the whole man, and the first and highest aim of the educator should be to impart a new heart, a new purpose, which shall bring into play forces that may oppose and overcome those faults of the young of which I have spoken, and which, if not corrected, lead to failure.

And here we come to the causes of ill success which lie within ourselves. We have our individual qualities and defects, and we have also the qualities and defects of the people whence we are sprung, and of the time-spirit into which we are born. It is the aim of education, as it is the aim of religion, to lift us above the spirit of the age; but in attempting to do this, they who lose sight of what is true and beneficent in that spirit, commit a serious blunder. A national spirit, too, is a narrow, and often a harsh and selfish spirit; but when culture and religion strive to make us citizens of the world and universally benevolent, a care must be had that we retain what is strong and n.o.ble in the character we inherit from our ancestors.

The lover of intellectual excellence, however, is little inclined to dwell with complacency either upon his own qualities, or upon the greatness of his country or his age. The untaught optimism which leads the crowd to exaggerate the worth of whatever they in any way identify with themselves, he looks upon with suspicion, if not with aversion.

Self-complacency is pleasant; but truth alone is good, and they who think least are best content with themselves and with their world. He who seeks to improve his mind, neither boasts of his age and country, nor rails at them; but tries to understand them as he tries to know himself. The important knowledge here is of obstacles and defects; for when these are removed, to advance is easy. The first lesson which we must learn is that in the work of mental culture, time and patience are necessary elements. The young, who are eager and restless, find it difficult to work with patience and perseverance, especially when the reward of labor is remote, and in the excitement and hurry of American life, such work often seems to be impossible. But by this kind of work alone can true culture be acquired. It is this Buffoon means when he calls genius a great capacity for taking pains. When Albert Durer said, "Sir, it cannot be better done;" he simply meant that he had bestowed infinite pains upon his work. Now, they who are in a hurry cannot take pains; and they who work for money will take pains only in so far as it is profitable to do so. We must live in our work and love it for its own sake. To do work we love makes us happy, makes us free, and according to its kind educates us; and whatever its kind, it will at least teach us the sovereign virtue of patience, and give us something of the spirit of the old masters who in dingy shops ceased not from labor, and kept their cheerful serenity to the end, though the outcome was only the most perfect fiddle, or a deathless head. But they themselves had the souls of artists, and were honest men, who in their work found joy and freedom, and therefore what they did remains as a source of delight and inspiration. If we find it impossible to put our hearts into our work and consequently impossible to take infinite pains with it, then this is work for which we were not born. The impatient cannot love the labor by which the mind is cultivated, because impatience implies a sense of restraint, a lack of freedom. They are restless, easily grow weary or despondent, find fault with themselves and their task, and either throw off the yoke or bear it in a spirit of disappointment and bitterness.

As they fail to make themselves strong and serene, their work bears the marks of haste and feebleness, for work reveals character; it is the likeness of the doer, as style shows the man. Then the young are blinded by the glitter and glare of life, by the splendors of position and wealth; they are drawn to what is external; they would be here and there; they love the unchartered liberty of chance desires, and are easily brought to look upon the task of self-improvement as a slavish work. They would have done with study that they may be free, may enter into what they suppose to be a fair and rich heritage. They cannot understand that so long as they are narrow, sensual, and unenlightened, the possession of a world could not make them high or happy. They do not know that to have liberty, without the power of using it for worthy ends, is a curse not a blessing. They imagine that experience of the world's ways and wickedness will make them wise, whereas it will make them depraved.

How can they realize that the good of life consists in being, and not in having? that we are worth what our knowledge, love, admiration, hope, faith, and desire make us worth? They will not perceive that happiness and unhappiness are conditions of soul, and consequently that the wise, the loving, and the strong, whatever their outward fortune, are happy, while the ignorant, the heartless, and the weak are miserable. To know ourselves, we should seek to discover the kind of life our influence tends to create. Consider the kind of world college boys make for themselves, the things they admire, the companions they find pleasant, the subjects in which they take interest, the books that delight them,--and one great cause of the failure of education will be made plain; for though they are sent to school to be taught by professors, their influence upon one another is paramount. Instead of helping one another to see that their real business is to educate themselves, they persuade one another that life is given for common ends and vulgar pleasures. Hence they look with envy upon their companions who are the sons of rich men, as they have not lived long enough to learn that the fate of four fifths of the sons of rich men in this country, is moral and physical ruin. If such is the public opinion of the world in which they live; and if even strong men are feeble in the presence of public opinion,--how shall we find fault with them for not being attracted by the ideals of intellectual and moral excellence. For the trained mind even to think is difficult, and for them independent thought is almost impossible. They do not know the little less than creative power of right education, or that as we are changed by action, we are transformed by thought. What patient labor may do to exalt and refine the mental faculties, until we become capable of entering into the life of every age and every people, has not been shown to them; and hence they are not inspired by the high hope of dwelling, in very truth, with all the n.o.ble and heroic souls who have pa.s.sed through this world and left record of themselves. We bid the youth learn many things which he cannot but find both useless and uninteresting. And yet unless we discover the secret of winning him to the love of study, the educational value of what he learns is lost; for what leaves him unmoved, leaves him unimproved. His information and accomplishments are comparatively unimportant. What he himself is, and what his real self gives us grounds for hoping he shall become, is the true concern. To be able to translate aeschylus or Plato is not a great thing; but it is a great thing to have the Greek's sense of what is fair, n.o.ble and intellectual. To be able to solve a complex mathematical problem may be unimportant; but to have the mental habit of accurate, close, patient thinking is important. It is easy to forget one's Greek or the higher mathematics; but an intellectual or a moral habit is not easily lost.

He who has right habits will go farther and rise higher than he who has only brilliant attainments. It is an error, and a very common one, to suppose that education is merely, or chiefly, a mental process, and consequently that the best school is that in which the various kinds of knowledge are best taught. Our whole being, physical, intellectual, and moral, is subject to the law of education. We may educate the eye, the ear, the hand, the foot; and each member of the body may be trained in many ways. The eye of the microscopist has received a training different from that of the painter; the sculptor's hand has been taught a cunning unlike that of the surgeon; the voice of the orator is developed in one way, that of the singer in another. And so the faculties of the mind may be drawn forth, and each one in various ways. The powers of observation, of reflection, of intuition, of imagination, are all educable. One of the most important and most difficult lessons to learn is that of attention. We know only what we are conscious of, and we are conscious only of that to which we give heed. If we but hold the mind to any subject with perseverance, it will deliver its secret. The little knowledge we have is often vague and unreal, because we are heedless, because we have never taught ourselves to dwell in conscious communion with the objects of thought. The trained eye sees innumerable beauties which are hidden from others, and so the mind which is taught to look right sees truths the uneducated can never know. We may be taught to judge as well as to look. Indeed, once we have learned to see things as they are, correct opinions and judgments naturally follow. All faculty is the result of education. Poets, orators, philosophers, and saints bring not their gifts into the world with them; but by looking and thinking, doing and striving, they rise from the poor elements of half-conscious life to the clear vision of truth and beauty. Natural endowments are not equal; but the chief cause of inequality lies in the unequal efforts which men make to develop their endowments. The lack of imagination in the mult.i.tude makes their life dull, uninteresting, and material, and it is a.s.sumed that we are born with, or without, imagination, and that there is no remedy for this misery. And those who admit that imagination is subject to the law of development, frequently hold that it should be repressed rather than strengthened. Doubtless the imagination can be cultivated, just as the eye or the ear, the judgment or the reason, can be cultivated; and since imagination, like faith, hope, and love, helps us to live in higher and fairer worlds, an educator is false to his calling when he leaves it unimproved. The cla.s.sics, and especially poetry, are the great means of intellectual culture, because more than anything else they have power to exalt and enn.o.ble the imagination. To suppose that this faculty is one which only poets and artists need, is to take a shallow and partial view. The historian, the student of Nature, the statesman, the minister of religion, the teacher, the mechanic even, if they are to do good work, must possess imagination, which is at once an intellectual, a moral, and a religious faculty. It is the mother and mistress of faith, hope, and love. It is the source of great thoughts, of high aspirations, and of heavenly dreams. Without it the illimitable starlit expanse loses its sublimity, oceans and mountains their awfulness and majesty, flowers their beauty, home its sacred charm, youth its halo, and the grave its solemn mystery.

Those powers within us which are directly related to conduct, the impulses to self-preservation, and to the propagation of the race, are subject to the law of education, not less than our physical and intellectual endowments. And the importance of dealing rightly with these powers is readily perceived if we reflect that conduct is the greater part of human life, which is a life of thought and love, of hope and faith, of imagination and desire.

As we can educate the faculties of thought and imagination, so can we develop the power to love, to hope, to believe, and to desire. When there is question of the intellect, teachers seek to impart information rather than to strengthen the mind, and when there is question of the moral nature, they have recourse to precepts and maxims instead of striving to confirm the will and to direct impulse. It is generally held, in fact, that will is a gift, not a growth, and the same view is taken of all our moral dispositions. We are supposed to receive from Nature a warm or a cold heart, a hopeful or a despondent temper, a believing or a skeptical turn of mind, a spiritual or a sensual bent.

Now as I have already admitted, endowments are unlike; but what has this to do with the drift of the argument? Minds, though by nature unequal, may all be educated; and so wills may be educated, and so that which makes us capable of faith, hope, and desire, may be drawn forth, strengthened, and refined. Emerson, whose thought is predominantly spiritual, takes a low and material view of the moral faculties, confusing strength of will with health. "Courage," he says, "is the degree of circulation of the blood in the arteries.... When one has a plus of health, all difficulties vanish before it." But will is a moral rather than a const.i.tutional power; and in so far as it is moral, it may be cultivated and directed to n.o.ble aims and ends. And if the teacher perform this work with fine knowledge and tact, he becomes an educator; for upon the will, more than upon the intellectual faculties, success or failure depends. Whatever we are able to will, we are able to learn to do; and the best service we can render another is to rouse and confirm within him the will to live and to work, that he may make himself a complete man, that thus he may become a benefactor of men and a co-worker with G.o.d. The rational will, which is the educated will, should give impulse and guidance to all our thinking, loving, and doing.

It should control appet.i.te; it should nourish faith and hope; it should lead us on through the illusory world of sensual delights, through the hardly less illusory world of wealth and power, still bidding us look and see that the world to which the conscious self really belongs, is infinite and eternal, and that to seek to rest in aught else is to apostatize from reason and conscience. Thus it would awaken in us a divine discontent, a sacred unrest, which might urge us on through the darkness of appet.i.te and the unwholesome air of avarice and ambition, whispering to us that our life-work is to know truth, to love beauty, to do righteousness. To none is the education of the will so necessary as to the lovers of intellectual excellence, for they who live in the world of ideas are easily content to let the world of deeds take care of itself. As the astronomer sees the earth lost like a grain of sand in infinite s.p.a.ce, so to the wide and deep view of one who is familiar with the course of human thought and action, what any man, what the whole race of man, may do, can seem but insignificant. From the vanity and noise of actors who fret and storm for their brief hour, and then pa.s.s forever from life's stage, he flies to ideal worlds where truth never changes, where beauty never grows old, and lives more richly blest than lovers in Tempe or the dales of Arcady. And then the habit of looking at things from many sides leads to doubt, hesitation, and inaction. While the wise deliberate, the young and inexperienced have won or lost the battle. Thus the purely intellectual life tends to weaken faith, hope, and desire, which are the sources whence conduct springs, the drying up of which leaves us amid barren wastes, where high thinking, if it be not impossible, brings neither strength nor joy; for the secret of strength and joy lies in doing and not in thinking. It is a law of our nature that conduct brings the most certain and the most permanent satisfaction, and hence whatever our ideals, the pursuit should be inspired by the sense of duty.

"Stern law-giver! yet thou dost wear The G.o.dhead's most benignant grace; Nor know we anything so fair As is the smile upon thy face.

Flowers laugh before thee on their beds And fragrance in thy footing treads."

Then only do we move with certain step when we hear G.o.d's voice bidding us go forward, as he commands the starry host to fly onward, and all living things to spring upward to light and warmth. When we understand that he has made progress the law of life, we learn to feel that not to grow is not to live. Then our view is enlarged; we become lovers of perfection; we cherish every gift, and in many ways we strive to cultivate the many powers which go to the making of a man. They all are from him, and from him is the effort by which they are improved. We were born to make ourselves alive in him and in his universe, and like the setter in the field, we stretch eye and ear and nose to catch whatever message may be borne to us from his boundless game park. We observe, reflect, compare; we read best books; we listen to whoever speaks what he knows and feels to be truth. We take delight in whatever in Nature is sublime or beautiful, and fresh thoughts and innocent hearts make us glad. Wherever an atom thrills, there too is G.o.d, and in him we feel the thrill and are at home. Our faith grows pure; our hope is confirmed; and our love and sympathy identify us with an ever-widening sphere of life beyond us. The exclusive self pa.s.ses into the larger movement of the social and religious world around us, which, as we now realize, is also within us, giving aims and motives to our love and self-devotion. We understand that what hurts another can never help us, and that our private good must tend to become a general blessing. Thus we find and love ourselves in the intellectual, moral, and religious life of the race, which is a type and symbol of the infinite life of G.o.d, the omen and promise of the soul's survival. As we become conscious of ourselves only through communion with what is not ourselves, so we truly live only when we live for G.o.d and the world he creates,--losing life that we may find it; dying, like seed-corn, that we may rise to a new and richer life. Not what gratifies our selfish or sensual nature will help us to lead this right human life; but that which illumines and deepens thought and love, which gives to faith a boundless scope, to hope an everlasting foundation, to desire the infinite beauty which, though unseen, is felt, like memory of music fled. The unseen world ceases to be a future world; and is recognized as the very world in which we now think and love, and so intellectual and moral life pa.s.ses into the sphere of religion. We no longer pursue ideals which forever elude us, but we become partakers of the divine life; for in giving ourselves to the Eternal and Infinite we find G.o.d in our souls. The ideal is made real; G.o.d is with us, and through faith, hope, and love we are one with him, and all is well. Henceforth in seeking to know more, to become more, we are animated by a divine spirit. Now we may grow old, still learning many things, still smitten with the love of beauty, still finding delight in fresh thoughts and innocent pleasures, and it may be that we shall be found to be teachers of wisdom and of holiness. Then, indeed, shall we be happy, for it is better to teach truth than to win battles.

A war-hero supposes a barbarous condition of the race, and when all shall be civilized, they who know and love the most shall be held to be the greatest and the best.

CHAPTER VIII.

UNIVERSITY EDUCATION.

As they who look on the ocean think of its vastness; of the many sh.o.r.es in many climes visited by its waves to ply "their priest-like task of clean ablution;" of cities and empires that rose beside its waters, flourished, decayed, and became a memory; of others that shall rise and also pa.s.s away, while the moving element remains,--so we to-day beholding ancient Faith, laying, in the New World, the cornerstone of an inst.i.tution which better than anything else symbolizes the aim and tendency of modern life, find ourselves dwelling in thought upon what has been and what will be.

On the one hand rises the venerable form of that religion whose voice re-echoed in the hearts of Abraham, Moses, David, and Isaiah; whose lips, when the Saviour spoke, uttered diviner truth and thrilled the hearts of men with purer love, living with them in deserts and catacombs, leading them along bloodstained ways to victory and peace, until at length the Church gleamed forth from amid the parting storm-clouds and shone like a mountain-built city bathed in sunlight. On the other stands the Genius of the Republic, the embodied spirit of the sovereign people, who, accepting as literal truth the Christian principles that G.o.d is a Father, and men brothers and therefore equal, strive to take from political society the blindness and fatality of natural law, and to endow it with the divine and human attributes of justice, mercy, and intelligence. From the very beginning our American history is full of religious zeal, of high courage and strong endeavor.

When Columbus, saddened by the frivolousness or the perfidy of courts, but unshaken in his purpose, walked the streets of the Spanish capital, lonely and forsaken, the children, as he pa.s.sed along, would point to their foreheads and smile, for was not his mind unhinged, and did he not believe the world was round and on the other side men walked like flies upon a ceiling? But a woman's heart understood that his folly was of the kind which is the wisdom of G.o.d, and with her help he set sail, not timidly or doubting like the Portuguese who for fifty years hugged the African coast, advancing and then receding, but facing the awful and untraveled ocean with a heart stronger than its storm-swept billows, he steered due west. In his journal, day after day, he wrote these simple but sublime words, "That day he sailed westward, which was his course."

And still, as hope rose and fell, as misgivings and terrors seized on his men, as the compa.s.s varied in inexplicable ways as though they were entering regions where the very laws of Nature change, the soul of the great admiral stood firm and each evening he wrote again the self-same words, "that day he sailed westward which was his course," until at length seeing what he foresaw, he gave to Christendom another world and enlarged the boundaries and scope of earthly life. What hearts had not the men who in New England, in Virginia, in Maryland, and elsewhere, settled in little bands on the edge of vast and unexplored regions, covered by interminable forests, where savages lay in wait, athirst for blood. We hear without surprise that wise and prudent men looked upon the early attempts to take possession of America as not less wild and visionary than the legendary exploits of Amadis de Gaul; but what Utopian dreamer, what poet soaring in the high regions of his fancy, could have imagined two centuries and a half ago the beauty, the power, the free and majestic sweep of the stream of human life which has poured across this continent? Who could have dared to hope that the religious exiles who sought here a home for the Christian conscience were a seed, the least of all, which was destined to grow into a tree whose boughs should shelter the land, and bring refreshment to the weary and heavy-laden from every part of the earth?

Who could have thought that these fugitives from the tyrant's power would, in little more than a century, grow like the tribes of Israel into a people able to withstand the onslaughts of the oppressor, and to abolish forever within their borders despotic rule? Who could have had faith that men of different creeds, speaking various tongues, bred in unlike social conditions, would here coalesce and co-operate for the general purposes of free government? Above all, who could have believed that a form of government rarely tried, even in small States, and when tried found practicable only for brief periods, would here become so stable, so strong, that every hamlet, every village, is self-poised and manages its own affairs? The achievement is greater than we are able to know; nor does it lie chiefly in the millions who coming from many lands have here made homes and found themselves free; nor in the building of cities, the clearing of forests, the draining of swamps, the binding of two oceans, and the opening of lines of rapid communication in every direction. Not to numbers or wealth do we owe our significance among the nations; but to the fact that we have shown that respect for law is compatible with civil and religious liberty; that a free people can become prosperous and strong, and preserve order without king or standing army; that the State and the Church can move in separate orbits and still co-operate for the common welfare; that men of different races and beliefs may live together in peace; that in spite of an abnormally rapid increase of population and of wealth, and of the many evils thence resulting, the prevailing tendency is to sanity of thought and sentiment, thus plainly manifesting the vigor of our life and inst.i.tutions; that the government of the majority, where men put their trust in G.o.d and in knowledge, is in the end the government of the good and the wise. We have thus helped to establish confidence in human nature; to prove that man's instincts, like the laws of Nature, are conservative; to show that the enthusiasts who would overturn everything, destroy everything, have no abiding place or influence in the affairs of a free people, as volcanic and cyclonic forces are but transitory and superficial in their action upon the earth. We have shown in a word that under a popular government, where men are faithful and intelligent, it is as impossible that society should become chaotic as that the planets should dissolve into star dust.

It is difficult to realize what an advance this is on all previous views of political life; how full it is of promise, how accordant with the sentiments of the n.o.blest minds in every part of the world. It gives us the leading place among the nations which are moving along rising ways to higher and freer life. To turn to the Catholic Church in America; all observers remark its great development here, the rapid increase in the number of its adherents, its growth in wealth and influence, the firm yet gentle hand with which it brings heterogeneous populations under the control of a common faith and discipline, the ease with which it adapts itself to new conditions and organizes itself in every part of the country. It is not a little thing, in spite of unfriendly public opinion and of great and numerous obstacles, in spite of the burden which high achievements impose and of the lack of easy and supple movement which gathering years imply, to enter new fields, to bend one's self to unaccustomed work, and to struggle for the right to live in the midst of a generation heedless of the good, and mindful only of the evil which has been a.s.sociated with one's life. This is what the Catholic Church in America has had to do, and has done with a success which recalls the memory of the spread of Christianity through the Roman Empire. It counts its members here by millions, while a hundred years ago it counted them by thousands; and its priests, churches, schools, and inst.i.tutions of charity it reckons by the thousand, while then they could be counted hardly by tens. Public opinion which was then hostile is no longer so in the same degree. Prejudice has not indeed ceased to exist; for where there is question of religion, of society, of politics, even the fairest minds fail to see things as they are, and the mult.i.tude, it may be supposed, will never become impartial; but the tendency of our life and of the age is opposed to bigotry, and as we lose faith in the justice and efficacy of persecution, we perceive more clearly that true religion can neither be defended nor propagated by violence and intolerance, by appeals to sectarian bitterness and national hatred. By none is this more sincerely acknowledged, or more deeply felt, than by the Catholics of the United States.

The special significance of our American Catholic history is not found in the phases of our life which attract attention, and are a common theme for declamation; but it lies in the fact that our example proves that the Church can thrive where it is neither protected nor persecuted, but is simply left to itself to manage its own affairs and to do its work. Such an experiment had never been made when we became an independent people, and its success is of world-wide import, because this is the modern tendency and the position toward the Church which all the nations will sooner or later a.s.sume; just as they all will be forced finally to accept popular rule. The great underlying principle of democracy,--that men are brothers and have equal rights, and that G.o.d clothes the soul with freedom,--is a truth taught by Christ, is a truth proclaimed by the Church; and the faith of Christians in this principle, in spite of hesitations and misgivings, of oppositions and obstacles and inconceivable difficulties, has finally given to it its modern vigor and beneficent power. The spirit of love and mercy, which is the spirit of Christ, breathes like a heavenly zephyr through the whole earth, and under its influence the age is moved to attempt greater things than hitherto have seemed possible. Never before has sympathy among men been so widespread; never has the desire to come to the relief of all who suffer pain or wrong been so general or so intelligent. To feed the hungry, to clothe the naked, to visit the sick, seems now comparatively a little thing. Our purpose is to create a social condition in which none shall lack food or clothing or shelter; following the divine command: "O Israel, thou shalt not suffer that there be a beggar or a pauper within thy borders." Kindness to slaves ceased to be a virtue for us when we abolished slavery; and we look forward to the day when nor man nor woman nor child shall work and still be condemned to a life of misery. That great blot upon the page of history, woman's fate, has partly been erased, and we are drawing near to the time when in the world as in Christ there shall be made no distinction between slave and freeman, between man and woman. If we compare modern with ancient and medieval epochs, wars have become less frequent, and in war men have become more humane and merciful.

Increasing knowledge of human life as it is found in the savage, in the barbarian, and in the civilized man, fixes us more unalterably in our belief in the worth of progress. The savage and the barbarian are hopelessly ignorant, and therefore weak and wretched, since ignorance is the chief source of man's misery. "My people," says the prophet, "are destroyed for lack of knowledge." From ignorance rather than from depravity have sprung the most appalling crimes, the most pernicious vices. In darkness of mind men have worshiped senseless material things, have deified every cruel and carnal pa.s.sion; at the dictate of unenlightened conscience they have oppressed, laid waste, and murdered; for lack of knowledge they have perished in the snows of winter, been wasted by miasmatic air, have fallen victims to famine and pestilence, and have bowed for centuries beneath the degrading yoke of tyranny.

Science is a ministering angel. The Jesuits by bringing quinine to the knowledge of civilized man have done more to relieve suffering than all the builders of hospitals. Vaccine has wrought more potently than the all-forgetful love of mothers; more than all the patriots gunpowder has won victories over tyrants; and the printing-press is a greater teacher than philosophers, writers, poets, schools, and universities. Like a heavenly messenger the compa.s.s guides man whithersoever he will go, still turning to the one fixed point, as turn the hearts of the children of men to G.o.d. The nations intermingle and lose their jealousies and hatreds, borne everywhere by the power of steam; and the thoughts of men are carried by lightning round the whole earth. Commerce has become a world-wide interchange of good offices; and while it adds to the comfort of all, it enlarges thought and strengthens sympathy. Our greater knowledge has enabled us to lengthen human life; to extinguish some of the most virulent diseases; to perform surgical operations without pain; to increase the fertility of the soil; to make pestilential regions habitable; to illumine our cities and homes at night with the brilliancy of day; to give to laborers better clothing and dwellings than princes in other ages have had. It has opened to our vision the limitless sidereal expanse, and revealed to us a heavenly glory which transcends the imagination of inspired poets. Before this new light the earth has dwindled away and become an atom, as the stars hide when the great sun wheels upward from out the night. We have looked into the very heart of the sun itself, and know of what it is made; and with the microscope we have caught sight of the marvelous world of the infinitesimally small, have seen what human eye had never beheld, and have watched unseen life building up and breaking down all living organisms. We have learned how to walk secure in the depths of ocean, to soar in mid-air, to rush on our way unimpeded through the stony hearts of mountains. We see the earth grow from a fire-ball to be the home of man; we know its anatomy; we read its history; and we behold races of animals which pa.s.sed away ages before the eye of man looked forth upon the boundless mystery and saw the shadow of the presence of the infinite G.o.d. Better than the Greeks we know the history of Greece; than the Romans that of Rome. Words that were never written have whispered to us the dreams and hopes of people that perished and left no record; and the more we have learned of the past the more clearly do we perceive how far the present age surpa.s.ses all others in knowledge and in power.

The mighty movement by which this development has been caused, has not slackened, but seems each day to gain new force; and the marvelous changes, political, social, moral, intellectual, and physical, which give character to the nineteenth century are but the prelude to a drama which shall make all past achievements of our race appear weak and contemptible. To imagine that our superiority is merely mechanical and material is to fail to see things as they are. Greater individuals may have lived than now are living, but never before has the world been governed with so much wisdom and so much justice; and the power back of our progress is intellectual, moral, and religious. Science is not material. It is the product of intellect and will; and the great founders of modern science, Copernicus, Kepler, Bacon, Descartes, Galileo, Newton, Leibnitz, Ampere, Liebig, Fresnel, Faraday, and Mayer, were Christians. "However paradoxical it may sound," says DuBois-Reymond, "modern science owes its origin to Christianity."

Since the course of events is left chiefly to the direction of natural causes, and since science enables man to bend the stars, the lightning, the winds, and the waves to his purposes, what shall resist the onward march of those who are armed with such power? Since life is a warfare, a struggle, how shall the ignorant and the thoughtless survive in a conflict in which natural knowledge has placed in the hands of the wise forces which the angels may not wield? Since the prosperity of the Church is left subject to human influence, shall the Son of Man find faith on earth when he comes if the most potent instrument G.o.d has given to man is abandoned to those who know not Christ? Why should we who reckon it a part of the glory of the Church in the past that she labored to civilize barbarians, to emanc.i.p.ate slaves, to elevate woman, to preserve the cla.s.sical writings, to foster music, painting, sculpture, architecture, poetry, and eloquence, think it no part of her mission now to encourage scientific research? To be Catholic is to be drawn not only to the love of whatever is good and beautiful, but also to the love of whatever is true; and to do the best work the Catholic Church must fit herself to a constantly changing environment, to the character of every people, and to the wants of each age. Has not Christ declared that whoever is not against us is for us; and may we not therefore find friends in all who work for worthy ends,--for liberty and knowledge, for increase of power and love? This large sympathy, which true religion and the best culture promote, is Catholic, and it is also American; for here with us, I think, the whole world is for men of good-will who are not fools. We who are the children of ancient Faith, who inherit the boon from fathers who held it to be above all price, are saved, where there is question of former times, from irreverent thoughts and shallow views.

For us the long past ages have not flown; Like our own deeds they travel with us still; Reviling them, we but ourselves disown; We are the stream their many currents fill.

From their rich youth our manhood has upgrown, And in our blood their hopes and loves yet thrill.

But if like the old, the Church can look to the past, like the young, she can look to the future. If there are Catholics who linger regretful amid glories that have vanished, there are also Catholics who in the midst of their work feel a confidence which leaves no place for regret; who well understand that the earthly environment in which the Church lives is subject to change and decay, and that new surroundings imply new tasks and impose new duties. The splendor of the medieval Church, its worldly power, the pomp of its ceremonial, the glittering pageantry in which its pontiffs and prelates vied with kings and emperors in gorgeous display, are gone, or going; and were it given to man to recall the past, the spirit whereby it lived would still be wanting. But it is the mark of youthful and barbarous natures to have eyes chiefly for the garb and circ.u.mstance of religion, to see the body only and not the soul. At all events the course of life is onward, and enthusiasm for the past cannot become the source of great and far reaching action. The present alone gives opportunity; and the face of hope turns to the future, and the wise are busy with what lies at hand, with immediate duty, and not with schemes for bringing back the things that have pa.s.sed away. Leaving their dead with the dead, they work for life and for the living.

As in each individual there is a better and a worse self, so in each age there are conflicting tendencies; but it is the part of enlightened minds and generous hearts to see what is true, and to love what is good.

The fault-finder is hateful both in life and in literature; and it is Iago, the most despicable of characters, whom Shakespeare makes say, "I am nothing if not critical." A Christian of all men is without excuse for being fretful and sour, for thinking and acting as though this were a devil's world, and not the eternal G.o.d's, as though there were danger lest the Almighty should not prevail. We know that G.o.d is, and therefore that all will be well; and if it were conceivable that G.o.d is not, it would still be the part of a true man to labor to make knowledge and virtue prevail. The criticism of the age which gives a better understanding of its needs is good; all other is baneful.

Opinion rules the world, and a right appreciation of the influences by which opinion is molded is the surest guide to a knowledge of the time.

In ignorant and barbarous ages the notions and beliefs of men are crude, and are controlled by a few, for only a few possess knowledge and influence; and even in the age of Pericles and Augustus, the thought of mankind means the thoughts of some dozens of men. A few vigorous minds founded schools of opinion and style, became intellectual dictators, and a.s.serted their authority for centuries. As the art of printing was yet unknown, and books were rare, the teacher was the speaker; orators held sway over the destiny of nations; and the Christian pulpit became the world's university. But the printing-press in giving to thought a permanent form which is placed under the eyes of the whole world has made the pa.s.sion, the splendor, the majestic phrase of oratory seem unreal as an actor's speech, evanescent as a singer's tones; and hence the pulpit and the rostrum, though they still have influence, can never again exercise the control over opinion which belonged to them when all men had not become readers.

What is true of eloquence may be affirmed of all art. In spite of ourselves, even the best of us find it difficult to make art a serious business; and unless taken seriously, it is vain, loses its soul, and falls into the hands of pretenders and sentimentalists. Once painting, sculpture, architecture, and song were the expression of thoughts and moods which irresistibly appealed for utterance; but with us they are a fashion, like cosmetics and laces. Poetry, the highest of arts, has lost its original character of song, and the poet now deals, in an imaginative way, with problems which puzzle metaphysicians and theologians. The causes that have robbed art of so much of its charm and power have necessarily diminished the influence of ceremonial worship, which is the artistic expression of the soul's faith and love, of its hopes and yearnings. We are, indeed, still subdued by the majesty of dimly lighted cathedrals, by solemn music, and the various symbolism of the ritual, but we feel not the deep awe of our fathers whose knees furrowed the pavement stones, and whose burning lips kissed them smooth; and to blame ourselves for this would serve no purpose. To those who find no pleasure in sweet sounds, we pipe in vain, and argument to show that one ought to be moved by what leaves him cold, is meaningless.