truth, the other to the feeling of social claims,—while these tendencies are supported on the spiritual side by the great disciplines of our position; and the genius which these foreshow is precisely that which ought to be the genius of the New Man.
This organization is that of the seer, the poet, the spiritualist, of all such as have an eye for the deeper essences and first principles of things. Concede intellectual power, or the spiritual element, then add this temperament, and there follows a certain subtile, penetrative, radical quality of thought, a characteristic percipience of principles. And principles are not only seen, but felt; they thrill the nerve as well as greet the eye; and the man consequently becomes highly amenable to his own belief. The primary question respecting men is this,—How far are they affected by the original axiomatic truths? Truths are like the winds. Near the earth's surface winds blow in variable directions, and the weathercock becomes the type of fickleness. So there is a class of little truths, dependent upon ever-variable relations, with which it is the function of cunning, shrewdness, tact, to deal, and numbers of men seldom or never lift their heads above this weathercock region. Yet the upper air, alike of the spiritual and the physical atmosphere, has its perpetual currents, unvarying as the revolution of the globe or the sailing of constellations; and these fail not to represent themselves by eternal tradewinds upon the surface of our planet and of our life. Now the grand inquiry about any man is,—Does he belong to the great current, or to the lesser ones? He appertains to the great in proportion to his access to principles. Or we may illustrate by another analogy a distinction, of importance so emphatic. The Arctic voyagers find two descriptions of ice. The field-ice spreads over vast spaces, and moves with immense power; but goes with the wind and the surface-flow. The bergs, on the contrary, sit deep, are bedded in the mighty under-currents; and when the field-ice was crashing down with tide and storm, Dr. Kane found these heroes holding their steady inevitable way in the teeth of both. Thus may one discover men who are very massive, very powerful, engrossing such enormous spaces that there hardly seems room in the world for anybody else; but they are Field-ice Men; they represent with gigantic force the impulse of the hour. But there is another class, making, perhaps, little show upon the surface, or making it by altitude alone, who represent the grand circulations of law, the orbital courses of truth. It is a question of depth, of penetration. And depth, be it observed, secures unity; diversity, contrariety, contention are of the surface. Numbers need not concern us, whether one hundred, or one hundred millions, provided all are imbedded in the central, commanding truths of the human consciousness. And if the Man of the New World be characteristically one who will attach himself to the eternal master-tides, that fact alone fits him for his place.
Of course no sane man would intimate that organization alone can bring about such results. The Arabian horse will hardly manufacture a Saladin for his back. But let the Saladin be given, and this marvel of nerve and muscle will multiply his presence,—will, as it were, give two selves. So, if the Teutonic man who comes to our shores were innately empty or mean, this nervous intensity would only ripen his meanness, or make his inanity obstreperous. But in so far as he has real depth of nature, this radical organization will aid him, quickening by its heat what is deepest within him; and when he turns his face toward principles, this flying brain-steed will swiftly bring him to his goal. Nay, it is best that even meanness should ripen. The slaveholder of South Carolina must avouch a false principle to cover his false practice,—must affirm that slavery is a Divine institution. It is well. A Quaker, hearing a fellow blaspheme, said,—"That is right, friend; get such bad stuff out of thee!" A lie is dangerous, till it is told,—like scarlatina, before it is brought to the surface: when either breaks out, it is more than half conquered. The only falsehoods of appalling efficacy for evil are those which circulate subtly in the vital unconsciousness of powerful but obscure or undemonstrative natures,—deadly from the intimacy which also makes them secret and secure, and silently perverting to their own purposes the normal vigors of the system. A Mephistopheles is not dangerous; he is too clear-headed; he knows his own deserts: some muddiness is required to harbor self-deceptions, in order that badness may reach real working power. To all perversion iron limits are, indeed, set; but obscure falsehood works in the largest spaces and with the longest tether.—Thus the expressive intensity which appertains to this organization is serviceable every way, even in what might, at first blush, seem wholly evil effects.
While thus the brain-hand of the American is formed for grasping principles, for apprehending the simple, subtile, universal truths which slip through coarser and more sluggish fingers, there is also an influence on the moral and intellectual faculties, coming in to accept and use these cerebral ones. We are more in conversation with the heart and pure spiritual fact of humanity than any other people of equal power and culture. We necessarily deal more with each other on a bond and basis of common persuasion, of open unenacted truth, than others. This matter is of moment enough to justify somewhat formal elucidation.
Nations, like individual men, birds, and many quadrupeds and fishes, are house-builders. They wall and roof themselves in with symbols, creeds, codes, customs, etiquettes, and the like; they stigmatize by the terms heresy, high-treason, and names of milder import, any attempt to quit this edifice; and send such offenders into purgatory, penitentiary, coventry, as the case may be. Some nations omit to insert either door or window; they make penal even the desire to look out of doors, even the assertion that a sky exists other than the roof of their building, or that there is any other than a very unblessed out-of-doors beyond its walls. Such are countries where free speech is forbidden, where free thought is racked and thumb-screwed, and where not only a man's overt actions, but his very hopes, his faith, his prayers, are prescribed. Here man is put into his own institutions, as into a box; and a very bad box it proves. Now these blank walls not only encompass society as a mass, but also run between individuals, cutting off bosom from bosom, and rendering impossible that streaming of heart-fires, that mounting flame from meeting brands, out of whose wondrous baptism come the consecrate deeds of mankind. Go to China, and to any living soul you obtain no access, or next to none,—such disastrous roods of etiquette are interposed between. It is as if one very cordially shook hands with you by means of a pair of tongs or a ten-foot pole. Indeed, it is hardly a man that you meet; it is a piece of automatic ceremony. Nor is it in China alone that men may be found who can hardly be accredited with proper personality. As one dying may distribute his property in legacies to various institutions and organizations,—so much, for example, to the Tract Society, so much to the Colonization Society, and the like,—in the same manner do many make wills at the outset of life for the disposal of their own personal powers, and do nothing afterward but execute this testament,—executing themselves in another sense at the same time. They parcel out themselves, their judgment, their conscience, and whatsoever pertains to their spiritual being, among the customs, traditions, institutions, etiquettes of their time, and renounce all claim to a free existence. After such a piece of spiritual felo-de-se, the man is nothing but one wheel in a machine, or even but one cog upon a wheel. Thenceforth he merely hangs together;—simple cohesion is the utmost approximation to action which can be truly attributed to him.
And as nothing is so ridiculous, so, few things are so mischievous, as the sincere insincerity, the estrangement from fact, of those who have thus parted with themselves. It is worse, if anything can be worse, than hypocrisy itself. The hypocrite sees two things,—the fact and the fiction, the gold and its counterfeit; he has virtue enough to know that he is a hypocrite. But the post-mortem man, the walking legacy, does not recognize the existence of eternal Fact; it has never occurred to his mind that anything could be more serious than "spiritual taking-on" and make-belief. An innocent old gentleman, being at a play where the heroine is represented as destroyed in attempting to cross a broken bridge, rose, upon seeing her approach it, and in tones of the deepest concern offered his opinion that said bridge was unsafe! The post-mortem man reverses this harmless blunder, and makes it anything but harmless by the change; as that one took theatricals to be earnest fact, so this conceives virtue itself to consist in posturing; he thinks gold a clever imitation of brass, and the azure of the sky to be a kind of celestial cosmetic; in fine, formalities are the realest things he knows. It is said, that, in the later days of Rome, the augurs and inspectors of entrails could not look each other in the face during their ceremonies, for fear of bursting into a laugh. But still worse off than these pitiful peddlers of fraud is he who feigns without knowing that he feigns,—feigns unfeignedly, and calls God to witness that he is faithful in the performance of