His greatness is not measurable; not such a greatness as when we would erect a stupendous piece of art, and send far and near for materials, intending to lay the foundations deeper, and rear the structure higher than ever; for hence results only a remarkable bulkiness without grandeur, lacking those true and simple proportions which are independent of size. He was not builded by that unwise generation that would fain have reached the heavens by piling one brick upon another; but by a far wiser, that builded inward and not outward, having found out a shorter way, through the observance of a higher art. The Pyramids some artisan may measure with his line; but if he gives you the dimensions of the Parthenon in feet and inches, the figures will not embrace it like a cord, but dangle from its entablature like an elastic drapery.
His eye is the focus in which all the rays, from whatever side, are collected; for, itself being within and central, the entire circumference is revealed to it. Just as we scan the whole concave of the heavens at a glance, but can compass only one side of the pebble at our feet. So does his discretion give prevalence to his valor. “Discretion is the wise man’s soul” says the poet. His prudence may safely go many strides beyond the utmost rashness of the coward; for, while he observes strictly the golden mean, he seems to run through all extremes with impunity. Like the sun, which, to the poor worldling, now appears in the zenith, now in the horizon, and again is faintly reflected from the moon’s disk, and has the credit of describing an entire great circle, crossing the equinoctial and solstitial colures—without detriment to his steadfastness or mediocrity. The golden mean, in ethics, as in physics, is the centre of the system, and that about which all revolve; and, though to a distant and plodding planet it be the uttermost extreme, yet one day, when that planet’s year is complete, it will be found to be central. They who are alarmed lest Virtue should so far demean herself as to be extremely good, have not yet wholly embraced her, but described only a slight arc of a few seconds about her; and from so small and ill-defined a curvature, you can calculate no centre whatever; but their mean is no better than meanness, nor their medium than mediocrity.
The coward wants resolution, which the brave man can do without. He recognizes no faith but a creed, thinking this straw, by which he is moored, does him good service, because his sheet-anchor does not drag. “The house-roof fights with the rain; he who is under shelter does not know it.” In his religion the ligature, which should be muscle and sinew, is rather like that thread which the accomplices of Cylon held in their hands, when they went abroad from the temple of Minerva—the other end being attached to the statue of the goddess. But frequently, as in their case, the thread breaks, being stretched; and he is left without an asylum.
The divinity in man is the true vestal fire of the temple, which is never permitted to go out, but burns as steadily, and with as pure a flame, on the obscure provincial altars as in Numa’s temple at Rome. In the meanest are all the materials of manhood, only they are not rightly disposed. We say, justly, that the weak person is “flat”—for, like all flat substances, he does not stand in the direction of his strength, that is, on his edge, but affords a convenient surface to put upon. He slides all the way through life. Most things are strong in one direction; a straw longitudinally; a board in the direction of its edge; a knee transversely to its grain; but the brave man is a perfect sphere, which cannot fall on its flat side, and is equally strong every way. The coward is wretchedly spheroidal at best, too much educated or drawn out on one side, and depressed on the other; or may be likened to a hollow sphere, whose disposition of matter is best when the greatest bulk is intended.
We shall not attain to be spherical by lying on one or the other side for an eternity, but only by resigning ourselves implicitly to the law of gravity in us, shall we find our axis coincident with the celestial axis, and by revolving incessantly through all circles, acquire a perfect sphericity. Mankind, like the earth, revolve mainly from west to east, and so are flattened at the pole. But does not philosophy give hint of a movement commencing to be rotary at the poles too, which in a millennium will have acquired increased rapidity, and help restore an equilibrium? And when at length every star in the nebulæ and Milky Way has looked down with mild radiance for a season, exerting its whole influence as the polar star, the demands of science will in some degree be satisfied.
The grand and majestic have always somewhat of the undulatoriness of the sphere. It is the secret of majesty in the rolling gait of the elephant, and of all grace in action and in art. Always the line of beauty is a curve. When with pomp a huge sphere is drawn along the streets, by the efforts of a hundred men, I seem to discover each striving to imitate its gait, and keep step with it—if possible to swell to its own diameter. But onward it moves, and conquers the multitude with its majesty. What shame, then, that our lives, which might so well be the source of planetary motion, and sanction the order
