"Without memory, man is a perpetual infant."—Locke.
"The memory plays a great part in ranking men. Quintilian reckoned it the measure of genius. The poets represented the muses as the daughters of memory."—Emerson.
"Recollection is the only paradise from which we cannot be turned out."—Richter.
The soul is a monarch whose rule includes three realms. Its throne is in the present, but its scepter extends backward over yesterday and forward over to-morrow. The divinity that presides over the past is memory; to-day is ruled by reason, to-morrow is under the regency of hope. In every age memory has been an unpopular goddess. The poet Byron pictures this divinity as sitting sorrowing midst mouldering ruins and withering leaves. But the orators unveil the future as a tropic realm, magical, mysterious and surpassingly rich. The temple where hope is worshiped is always crowded; her shrines are never without gifts of flowers and sweet songs.
But at length has come a day when man perceives that the vast treasure to which the present has fallen heir was bequeathed by that friend called yesterday. The soul increases in knowledge and culture, because as it passes through life's rich fields memory plucks the ripe treasure on either hand, leaving behind no golden sheaf. Philosophy, therefore, opposes that form of poetry that portrays yesterday by the falling tower, the yellow leaf, the setting sun. Memory is a gallery holding pictures of the past. Memory is a library holding wisdom for to-morrow's emergencies. Memory is a banqueting-hall on whose walls are the shields of vanquished enemies. Memory is a granary holding bread for to-morrow's hunger, seed for to-morrow's sowing. That man alone has a great to-morrow who has back of him a multitude of great yesterdays.
Aristotle used memory as a measure of genius. He believed that every great man was possessed of a great memory in his own department. He was the great artist whose mind searched out and whose memory retained the beauty of each sweet child, the loveliness of each maiden and mother. He was the great scientist who remembered all the facts, forgot no exception, and grouped all under laws. The great orator was he whose memory stood ready to furnish all truths gleaned from books and conversation, from travel and experience—weapons these with which the orator faces his hearers in a noble cause, controls and conquers them.
After driving through Windsor Park, Doré, the artist, recognized his debt to memory by observing that he could recall every tree he had passed, and draw each shrub from memory. We are indebted to the mechanical genius of Watt for the steam engine; but, before beginning his work, the inventive faculty asked memory to bring forward all objects, forces and facts suggested by and relating to that steaming tea kettle. Genius cannot create without material upon which to work. It is given to the eye and the ear and the reason to obtain the facts; memory stores these treasures away until they are needed; and, selecting therefrom, the inventive faculty fashions physical things into tools, beautiful things into pictures, ideas into intellectual philosophies, morals into ethical systems. The architect is helpless unless he remembers where are the quarries and what their kinds; where the marbles and what their colors; where the forests and what their trees.
Thus all the creative minds, from Phidias to Shakespeare, have united strength of memory with fertility of invention. As the Gobelin tapestry, depicting the siege of Troy, is woven out of myriads of tinted threads, so each Hamlet and each "In Memoriam" is an intellectual texture woven out of ideas and aspirations furnished by memory. Indeed, without this faculty there could be no knowledge or culture. Destroy memory and man would remain a perpetual infant. Because the mind carries forward each new idea and experience, there comes a day when the youth stands forth a master in his chosen craft or profession. It is memory that unifies man's life and thought, and binds all his experiences into one bundle.
In a large sense civilization itself is a kind of racial memory. Moving backward toward the dawn of history, we come to a time when man stood forth as a savage, his house a cave, his clothes a leather girdle, his food locusts and berries. But to-day he is surrounded by home, and books and pictures, by looms and trains and ships. Now yesterday was the friend that gave man all this rich treasure. We pluck clusters from vines other generations planted. We ride in trains and ships other thinkers invented. We admire pictures and statues other hands painted and carved. Our happiness is through laws and institutions for which other multitudes died. We sing songs that the past did write, and speak a language that generations long dead did fashion.
When De Tocqueville visited our country, he journeyed westward until he stood upon the very frontier of civilization. Before him lay the forests and prairies, stretching for thousands of miles toward the setting sun. But what impressed him most deeply was the civilization behind him, reaching to the Atlantic—a civilization including towns and villages, with free institutions, with schoolroom and church and library. With joy he reflected that the mental and moral harvests behind him were sufficient to sow the vast unconquered land with treasure. Thus each to-day is a frontier line upon which the soul stands. It is the necessity of life for man to journey backward into the past for food and seed with which to sow the unconquered future. For each individual yesterday holds the beginnings of art and architecture. Yesterday holds the beginnings of reform and philanthropy. Yesterday contains the rise and victory of freedom. Yesterday holds the first schoolroom and college and library. Yesterday holds the cross and all its victories over ignorance and sin. Yesterday is a river pouring its rich floods forward, lending majesty and momentum to all man's enterprises. Yesterday is a temple whose high domes and wide walls and flaming altars other hands and hearts have built. For the individual, memory is a granary for mental treasure; and, for the race, civilization is a kind of social memory.
Consider the task laid upon memory. The activity and fruitfulness of the human mind are immeasurable. Reason does not so much weave thoughts as exhale them. Objects march in caravans through the eye gate and the ear gate, each provoking its own train of thought. And the unconscious processes of the mind are of even greater number. The silent songs that genius hears, the invisible pictures that genius paints, the hidden castles that genius builds—no building of a city without can compare for wonder and beauty and richness with the building processes of the soul within. If some angelic reporter could reduce all man's thoughts to physical volume, how vast the book would be! Thoughts do not go single, but march in armies. Feelings and aspirations move like flocks of caroling songsters. Desires swarm forth from the soul like bees from a hive. The soul is a city through whose gates troop innumerable caravans, bearing treasure within, carrying treasure forth without. No Great Eastern ever carried a cargo that was comparable for vastness and richness with that voyaging forward in the mind.
Now the power and skill of God is nowhere more manifest than in this. He has endowed the mind with full power to carry forward all its joys, its friendships and victories. It is given to man to journey in a single summer over that pathway along which the human race has walked. For happiness and culture the traveler lingers by some Runnymede or Marston Moor; stays by castle or cathedral, remains long in gallery or museum. It is the necessity of his body for the traveler to leave the mountain behind him when he returns to the city in the plain. But it is the privilege of the mind to take up these sights and scenes and carry them away as so much treasure made portable by memory. By a secret process mountains and valleys and palaces are reduced in size, photographed and put away ready to be enlarged to the original proportions.
We have already heard of the inventor who planned an engine that laid its track and took it up again while it journeyed forward. But this mechanical dream is literally fulfilled in memory. Grown old and blind, each Milton may pass before his mind all the panorama of the past, to find the events of childhood more helpful in memory than they were in reality. Looking backward, Longfellow reflected that the paths of childhood had lost their roughness; each way was bordered with flowers; sweet songs were in the air; the old home was more beautiful than king's palaces that had opened to his manhood's touch.
Similarly, Dante, storm-beaten, harassed, weary of selfishness, voyaged and traveled into that foreign land that he called "youth." There he hid himself until the storms were passed. For him memory held so much that was bright and beautiful that it became to him a portfolio of engravings, a gallery of pictures, a palace of many chambers. Hidden therein, earth's troubles became as harmless as hail and snow upon tiled castle roofs. Men wonder oft how statesmen and generals and reformers, oppressed beyond endurance, have borne up under their burdens. This is their secret: they have sheltered themselves in the past, found medicines in memory, bathed themselves in old-time scenes that refreshed and cleansed away life's grime. From the chill of arctic enmity, it is given to the soul through memory to rise above the storm and cold and in a moment to enter the tropic atmosphere of noble friendship, where are fragrance and beauty, perpetual warmth and wealth.
It was a favorite principle with Socrates that the lesser man never comprehends the latent strength in his reason or imagination until he witnesses its skill in the greatest. He implies that the eloquence, art, and skill that crown the children of genius exist in rudimentary form in all men. In order, therefore, to understand memory in its ordinary processes, let us consider its functions in those in whom it is unique. Fortunately scholars in every age have preserved important facts concerning the power of recollection. The classic orators contain repeated reference to traveling singers, who could recite the entire Iliad and Odyssey. In his "Declamations," speaking of the inroads disease had made upon him, Seneca remarks that he could speak two thousand words and names in the order read to him, and that one morning he listened to the reading of two hundred verses of poetry, and in the afternoon recited them in their order and without mistake.
Muretus remarks that the stories of Seneca's memory seemed to him almost incredible, until he witnessed a still more marvelous occurrence. The sum of his statement is that at Padua there dwelt a young Corsican, a brilliant and distinguished student of civil law. Having heard of his marvelous faculty of memory a company of gentlemen requested from him an exhibition of his power. Six Venetian noblemen were judges, though there were many other witnesses of the feat. Muretus dictated words, Latin, Greek, barbaric, disconnected and connected, until he wearied himself and the man who wrote them down, and the audience who were present. Afterward the young man repeated the entire list of words in the same order, then backward, then every other word, then every fifth word, etc., and all without error.
Sir William Hamilton says that the librarian for the Grand Duke of Tuscany read every book and pamphlet in his master's library and took a mental photograph of each page. When asked where a certain passage was to be found, he would name the alcove, shelf, book, page containing the passage in question. Scaliger, the scholar, who has been called the most learned man that ever lived, committed the Iliad to memory in three weeks and mastered all the Greek poets in four months. Ben Jonson could repeat all he had ever written and many volumes he had read, as could Niebuhr, the historian. Macaulay believed that he had never forgotten anything he had ever read, seen, or thought. Coleridge tells of an ignorant family servant, who in moments of unconsciousness through fever, recited passages of Greek and Hebrew. The explanation was that the servant had been long in the family of an old clergyman whose habit it was to read aloud the Bible in the originals.
Physicians have noted instances where a foreigner coming to this country at the age of four or five has completely forgotten his native tongue. Grown old and gray, in moments of unconsciousness through fever, the aged man has talked in the forgotten language of infancy. Our best students of mental philosophy believe that no thought or feeling, no enmity or aspiration, is ever forgotten. The sentiments written on clay harden into granite. Dormant memories are not dead. At a touch they return in their old-time power and vigor. Science tells us that the flight of a bird, the falling of a leaf, the laughter of a child, the vibration of song, changes the whole universe. The boy shying a stone from one tree to another alters the center of gravity for the earth. And if the movements of dead leaves and stones are events unchangeably written down in nature, how much more are living hopes and thoughts. The soul is more sensitive than the thermometer, more delicate than the barometer, and all its processes are registered. Thoughts are events that stain the mind through in fast colors. Did man but know it, no event falls through memory's net.
It helps us to understand the immortality of memory to notice the provision made in nature for revealing hidden facts and forces. To-day chemistry shows us how events done in darkness shall be revealed in light, and the deeds of the closet be proclaimed from the housetop. In olden times princes communicated with each other by messengers. Then it was necessary to guard against the dispatch falling into the hands of the enemy, so between the lines of the apparent message was a dispatch traced in letters as colorless as water. But when the sheet was held before the blazing fire, the secret writing appeared. Thus in the kingdom of the soul, nature has provided for causing events to stand forth from the past. Under stimulus the memory performs the most astonishing feats. Excitement is a fire that causes the dim record to stand forth in clearness.
A distinguished lawyer of an Eastern city relates that while engaged in an argument upon which vast issues depended he suddenly realized that he had forgotten to guard a most important point. In that hour of excitement his faculties became greatly stimulated. Decisions, authorities and precedents long since forgotten began to return to his mind. Dimly outlined at first, they slowly grew plain, until at length he read them with perfect distinctness. Mr. Beecher had a similar experience when he fronted the mob in Liverpool. He said that all events, arguments and appeals that he had ever heard or read or written passed before his mind as oratorical weapons, and standing there he had but to reach forth his hand and seize the weapons as they went smoking by. All public men have had similar experiences—witness the testimony of Pitt, Burke and Wendell Phillips. But what event has such power to restore the records of memory as that secret excitement when the soul is like an ambassador returned home from a foreign mission to report before the throne of God? Thus, giving in its account, what sacred stimulus will fall upon memory!
In every age poets and philosophers have made much of associations as a restorer of dim memories. Porter has a story of a dinner party in which a reference to Benedict Arnold was immediately followed by someone asking the value of the Roman denarius. Reflection shows that the question was directly suggested by the topic under discussion. Benedict Arnold suggested Judas Iscariot and the thirty pieces of silver given him, and therefore the value of the coin which he received as reward. Similarly there is a tradition that Peter's face was clouded with sorrow whenever he heard the crowing of a cock. Bulwer Lytton represents Eugene Aram as scarcely able to restrain a scream of agony when a friend chanced to drive in near the spot where in murderous hate he had struck a fatal blow.
Thus, no sin is ever buried, save as a murderer buries his victim under a layer of thin sand. But let him pass that way, and a skeleton arm starts up and points to heaven and to the evil doer. The philosopher affirms that the "memory of the past can never perish until the tree or the river or the sea" with which the dark memory is associated has been blotted out of existence. Thus, the law of association ever works to bring back the ghastly phantom, to chill the blood and sear the brain. Nothing is ever forgotten. One touch, one sight, one sound, the murmur of the stream, the sound of a distant bell, the barking of a dog in the still evening, the green path in the wood with the sunlight glinting on it, the way of the moon upon the waters, the candlestick of the Bishop for Jean Valjean, the passing of a convict for Dean Maitland, the drop of blood for Donatello—these may, through the events associated therewith, turn the heart to stone and fill the life with a dumb agony of remorse.
Moreover, Shakespeare indicates how conscience in its magisterial aspects has skill for reviving forgotten deeds. In the laboratory scientists take two glasses, each containing a liquid colorless as water and pour them together, when lo! they unite and form a substance blacker than the blackest ink. As the chemical bath brings out the picture that was latent in the photographic plate, so in its higher moods events half-remembered and half-forgotten rise into perfect recollection. History tells us of the Oriental despot who in an hour of revelry commanded his butler to slay a prophet whom he had imprisoned and bring the pale head in upon a charger. Long afterward there came a day when, sitting in the seclusion of his palace, a soldier told those around the banqueting-table the story of a wonder-worker whom he had seen upon his journey. When the banqueters were wondering who this man was, suddenly the king arose pale and trembling and cried out. "I know! It is John the Baptist whom I have beheaded; he is risen from the dead!"
This old-time story tells us that dormant memories are not dead, but are like hibernating serpents that with warmth lift their heads to strike. It fulfills, as has been said, the old-time story of the man groping along the wall until his fingers hit upon a hidden spring, when the concealed door flew open and revealed the hidden skeleton. It tells us that much may be forgotten in the sense of being out of mind, but nothing is forgotten in the sense that it cannot be recalled. Every thought the mind thinks moves forward in character, even as foods long forgotten report themselves in flesh and blood. Memory is a canvas above and the man works beneath it. Every faculty is a brush with which man thinks out his portrait. Here and now, deceived by siren's song, each Macbeth thinks himself better than he is. But the time comes at last when memory cleanses the portrait and causes his face to stand forth ineffaceable in full revelation.
But memory also hath aspects gracious and most inspiring. "I have lived well yesterday," said the poet; "let to-morrow do its worst." To this sentiment the statesman added: "I have done what I could for my fellows, and my memories thereof are more precious than gold and pearls." Thus all they who have loved wisdom and goodness will find their treasures safe in memory's care. Perhaps some precious things do perish out of life. The melody trembling on the chords after the song is sung sinks away into silence. The light lingering in the clouds after the day is done at last dies out in darkness. But as the soul is consciously immortal through personality, it has an unconscious immortality through its tool or teaching, through its example or influence. Time avails not for destroying. God and the soul never forget.
Wisdom comes to all young hearts who as yet have no past, before whose feet lies the stream of life, waiting to bear them into the future, and bids them reflect that maturity, full of successes, is only the place where the tides of youth have emptied their rich treasures. He whose yesterday is full of industry and ambition, full of books and conversation and culture, will find his to-morrow full of worth, happiness and friendship. But he who gives his memory no treasure to be garnered, will find his hopes to be only the mirage in the desert, where burning sands take on the aspect of lake and river. Wisdom comes also to those who in their maturity realize that the morrow is veiled in uncertainty, and their tomb is not far distant. It bids them reflect that their yesterdays are safe, that nothing is forgotten; that no worthy deed has fallen out of life; that yesterday is a refuge from conflict, anxiety and fear.
To patriot and parent, to reformer and teacher, comes the inspiring thought that God garners in His memory every helpful act. No good influence is lost out of life. Are David and Dante dead? Are not Tennyson and Milton a thousandfold more alive to-day than when they walked this earth? Death does but multiply the single voice and strengthen it. God causes each life to fulfill the legend of the Grecian traveler, who, bearing homeward a sack of corn, sorrowed because some had been lost out through a tiny hole; but, years afterward, fleeing before his enemies along that way, he found that the seed had sprung up and multiplied into harvests for his hunger. Thus yesterday feeds in each pilgrim heart the faith that goodness shall triumph. For memory that is little in man is large in God. The Infinite One forgets nothing save human frailty and sin. Remembering the great mind, the eloquent tongue, the large purse, God remembers also the cup of cold water, and causes the humblest deed to follow its doer unto the heavenly shores.
"Imagination rules the world."—Napoleon.
"The imagination is the very secret and marrow of civilization. It is the very eye of faith. The soul without imagination is what an observatory would be without a telescope."—Beecher.
"In such natures the imagination seems to spire up like a Gothic cathedral over a prodigiously solid crypt of common sense, so that its lightness stands secure on the consciousness of an immovable basis."—Lowell.
"Man's reason is overhung by the imagination. It rains rich treasures for fertilizing the barren soul."—Anon.
"By faith Abraham went forth, not knowing whither he went."—Hebrews.
Measured by whatsoever standard, Moses was the one colossal man of antiquity. It may be doubted whether nature has ever produced a greater mind. When we consider that law, government and education took their rise in his single brain; when we remember that the commonwealths of to-day rest upon foundations reared by this jurist of the desert; when we recall his poetic and literary skill, Moses stands forth clothed with the proportions and grandeur of an all-comprehending genius. His intellect seems the more titanic by reason of the obstacles and romantic contrasts in his career. He was born in the hut of a slave, but so strikingly did his genius flame forth that he won the approbation of the great, and passed swiftly from the slave market to the splendor of Pharaoh's palace.
Fortunately, his youth was not without the refinements and accomplishments of the schools. For then Egypt was the one radiant spot upon earth. At a time when Greece was a den of robbers and Rome was unheard of, Memphis was gloriously attractive. Schools of art and science stood along the banks of the Nile. From Thebes Pythagoras carried mathematics into Greece. From Memphis Solon derived his wise political precepts. In Luxor, architecture and sculpture took their rise. From Cleopatra's kingdom men stole the obelisks now in New York and London. Moses' opportunities were fully equaled by his energy and ambition to excel. Even in his youth he must have been renowned for his administrative genius.
But his moral grandeur exceeded his mentality. When events compelled a choice between the luxury of the court and the love of his own people, he did not hesitate, for he was every inch a hero. In that crisis he forsook the palace, allied himself with his enslaved brethren, and went forth an exile of the desert. Nor could any event be more dramatic than the manner of his return to Pharaoh's palace. Single-handed, he undertook the emancipation of a nation. Our leaders, through vast armies, achieved the freedom of our slaves; this soldier, single-handed, freed three millions of bondsmen. Other generals, with cannon, have captured castles; this man beat castles down with his naked fists. And when he had achieved freedom for his people he led them into the desert, and taught the crude and servile slaves the principles of law, liberty and government. Under his guidance the mob became an army; the slaves became patriots and citizens; the savages were clothed with customs and institutions. His mind became a university for millions. And from that day until now the columns of society have followed the name of Moses, as of old the pilgrims followed the pillar of cloud by day and the pillar of fire by night. Greater name history does not hold, save only the Name that is above every name.
Wise men will ask, where were the hidings of this man's power? Whence came his herculean strength? Moses was the father of a race of giants. He was the representative of brave men in every age, who have laid foundations upon which others have builded; he was the prototype of noble leaders who have scattered everywhere the seeds of civilization, and left others to reap the harvests; he was the forerunner of innumerable reformers and inventors, to whom it was never given to enter into the fruit of their labors; of soldiers and heroes who perished on the scaffold that others might be emancipated; of men like Huss and Cranmer, whose overthrow and defeat paved the way for others' victories. Dying, no other man has left behind influences that have wrought so powerfully or so continuously through the centuries. But when we search out the springs of his power we are amazed at his secret. We are told that he endured his tremendous burdens and achieved the impossible through the sight of the invisible. The sense of future victory sustained him in present defeat. Through the right use of the vision faculty he conquered.
Imagination was the telescope by which he saw victory afar off. Imagination was the tool with which he digged and quarried his foundations. Imagination was the castle and tower under which he found refuge from the storms, attacks and afflictions of life. No wing ever had such power for lifting, no spring ever had such tides for assuaging thirst. He bore with savages, because afar off he saw the slaves clothed with the qualities of patriots. He endured the desert, because imagination revealed a fruitful land flowing with milk and honey. He survived lawlessness, because he foresaw the day of law and liberty. He bore up under weight of cares, discouragements and responsibilities heavy enough to have crushed a score of men, because he foresaw the day of final triumph. Of old, when that legendary hero was in the thick of his fight against his enemies, an invisible friend hovered above the warrior, handing forth spear and sword as they were needed. So for the great jurist imagination reached up even into the heavenly armory and plucked such weapons as the hero needed.
Our intellectual tread will be firmer if we define the imagination and consider its uses. The soul is a city; and the external senses are gateways through which sweep all the caravans of truth and beauty. Through the eye gate pass all faces, cities and landscapes. Through the ear gate pass all sweet sounds. But when the facts of land and sea and sky have reported themselves to the soul, reason sweeps these intellectual harvests into the granary of memory for future sowing. But these harvests must be arranged. In the Orient the merchant who keeps a general store puts the swords and spears upon one shelf; the tapestries and rugs upon another; the books and manuscripts upon a third; and each thing has its own shelf and drawer. So judgment comes in to sort knowledges, and puts things useful into one intellectual shelf, things beautiful upon another shelf, and puts things true apart by themselves.
Afterward when the under-servant, called reason, has accumulated the materials, when memory has taken care of them, and judgment has classified all, then the constructive imagination comes in to create new objects. Working in iron and steel, the imagination of Watt organizes an engine; working midst the colors beautiful, the imagination paints pictures; working upon marble it carves statues; working in wood and stone it rears cathedrals; working in sound it creates symphonies; working with ideas it fashions intellectual systems; working in morals it constructs ethical principles; working toward immortality, it bids all cooling streams, fruitful trees, sweet sounds, all noble friendships, report themselves beyond the grave. For faith itself is but the imagination allied with confidence that God is able to realize man's highest ideals. Imagination therefore is a prophet. It is a seer for the soul. It toils as artist and architect and creator. It plants hard problems as seeds, rears these germs into trees, and from them garners the ripe fruit. It wins victory before battles are fought. Without it, civilization would be impossible. What we call progress is but society following after and realizing the visions, plans and patterns of the imagination.
Now our busy, bustling age is inclined to under-estimate the imagination. Men cavil at castle-building. The pragmatist jeers at reveries. Men believe in stores, and goods in them; in factories, and wealth by them; men believe in houses and horses, but not in ideals. Nevertheless, thoughts and dreams are the stuff out of which towns and cities are builded. We may despise the silent dreamer, but in the last analysis he appears the real architect of states! Immeasurable the practical power of the vision faculty! The heroes of yesterday have all been sustained—not by swords and guns, but by the sight of the invisible!
Here is the old hero in his dungeon in Florence. While he dozed, the night before he was to be burned, the jailer saw a rare, sweet smile upon his face. "What is it?" the guard asked. "I hear the sounds of falling chains, and their clangor is like sweet music in my ears." Then, with smiling face he went to his martyrdom. And here is Michael Angelo. Grown old and blind, he gropes his way into the gallery of the Vatican, where with uplifted face his fingers feel their way over the torso of Phidias. Lingering by him one day the Cardinal Farnese heard the old sculptor say: "Great is this marble; greater still the hand that carved it; greatest of all, the God who fashioned the sculptor. I still learn! I still learn!" And he too went forward sustained by his vision of perfect beauty.
And here is John Huss, looking between the iron bars of his prison upon an army of pikes and spears, massed before his jail; but the martyr endured his danger by the foresight of the day when the swords then wielded for repression of liberty of thought would flash for its emancipation. And here is Walter Scott ruined by the failure of his publishers, just at the hour when nature whispered that he had fulfilled his task and earned his respite. But he girded himself anew for the battle, and sustained his grievous loss through the foresight of the hour when the last debt would be paid and his again would be a spotless name. And here is that youth, Emerson, looking out upon a world full of noise and strife, full of the cries of slaves and the warfare of zealots. He was sustained by the foresight of a day when God would breathe peace o'er all the scene. With hope shining in his face, he began to "take down men's idols with such reverence that it seemed an act of worship." And what shall we more say? By the sight of the invisible, Dante endured his scaffold; the heroes, hunted like partridges upon the mountains, endured their caves and the winter's cold; martyrs endured the scourge and fagot. In every age, the great, by the sight of the invisible, have been lifted into the realms of tranquillity. Outwardly, there may have been the roar and boom of guns, but inwardly men were lutes with singing harps. As the householder sitting by his blazing hearth thinks not of the sleet and hail falling on the roof of slate, so the soul abides in peace over which has been reared the castle and covert of God's presence.
How signal a place does the imagination hold in the realm of science and invention! Reason itself is only an under-servant. It has no creative skill. Memory makes no discoveries. But the imagination is a wonder-worker. One day, chancing upon a large bone of the mammoth in the Black Forest, Oken, the German naturalist, exclaimed: "This is a part of a spinal column." The eyes of the scientist saw only one of the vertebræ, but to that one bone his imagination added frame, limb and head, then clothed the skeleton with skin, and saw the giant of animals moving through the forest. In that hour the imagination wrought a revolution in the science of anatomy. Similarly, this creative faculty in Göethe gave botany a new scientific basis. Sitting in his favorite seat near the castle of Heidelberg one day, the great poet was picking in pieces an oak leaf. Suddenly his imagination transformed the leaf. Under its touch the central stalk lifted itself up and became the trunk of the tree; the veins of the leaf were extended and became boughs and branches; each filament became a leaf and spray; the imagination revealed each petal and stamen and pistil, as after the leaf type, and gave a new philosophy to the science of herbs and shrubs. When a pistachio tree in Paris with only female blossoms suddenly bore nuts, the mind of a scientist suggested that some other rich man had imported a tree with male flowers, and careful search revealed that tree many miles away.
And in every department of science this faculty bridges over chasms between discovered truths. Even Newton's discovery was the gift of imagination. When the eyes of the scientist saw the falling apple it was his vision faculty that leaped through space and saw the falling moon. When the western trade winds, blowing for weeks, had cast the drift wood upon the shores of Spain, Columbus' eyes fell not only upon the strange wood but also upon a pebble caught in the crevice. But his imagination leaped from the pebble to the Western continent of which the stone was a part, and from the tree to the forest in which it grew.
This faculty has performed a similar work in the realm of mechanics. Watt tells us that his engine worked in his mind years before it worked in his shop. In his biography, Milton recognizes the beauty of the trees and flowers he culled from earth's landscapes and gardens, but in his "Paradise Lost," his imagination beheld an Eden fairer than any scene ever found on earth. Napoleon believed that every battle was won by the imagination. While his soldiers slept, the great Corsican marshaled his troops, hurled them against the enemy, and won the victory in his mind the night before the battle was fought. Even the orator like Webster must be described as one who sees his argument in the air before he writes it upon the page, just as Handel thought he heard the music falling from the sky more rapidly than his hand could fasten the notes upon the musical bars. Thus every new tool and picture, every new temple or law or reform, has been the imagination's gift to man.
Nor has the case been different with men in the humbler walks of life. Multitudes are doomed to delve and dig. Three-fourths of the race live on the verge of poverty. The energies of most men are consumed in supporting the wants of the body. It is given to multitudes to descend into the coal mine ere the day is risen, to emerge only when night has fallen. Other multitudes toil in the smithy or tend the loom. The division of labor has closed many avenues for happiness and culture. The time was when the village cobbler was primarily a citizen, and only incidentally a shoemaker. In the old New England days the cobbler owned his garden and knew the orchard; owned his horse and knew the care of animals; had his special duties in relation to school and church, and, therefore, was a student of all public questions. But tending a machine that clinches tacks, cabins and confines the soul. The man who begins as a citizen ends an appendage to a wheel. The life of many becomes a treadmill existence. Year in and year out they tend some spindle. Now this drudgery of modern life threatens happiness and manhood. Therefore it was ordained that while the hand digs the mind may soar.
While Henry Clay's hands were hoeing corn in that field in Kentucky, through his imagination the young orator was standing in the halls of Congress. What orations he wrote! What arguments he fashioned! Each time his hoe cut down a weed, his mind with an argument hewed down an opponent. Never was there a tool for hoeing corn like unto the imagination! Christine Nilsson tells that once she toiled as a flower girl at the country fairs in Sweden. But all the time she delved she was dreaming, and by her very dreams making herself strong against the day when she would charm vast audiences with celestial music. What battles the plowboys have fought in dreams! What orations they have pronounced! What reforms they have achieved! What tools invented! What books written! What business reared! Thus the imagination shortens the hours of labor and sweetens toil. While the body tires, the soul soars and sings.
This young foreigner newly arrived in our city digs downward with his spade, but his imagination works upward into the realm of the invisible. He endures the ditch and the spade through foresight of the day when his playmate will come over the sea; when together they will own a little house, and have a garden with vines and flowers, with a little path leading down to "the spring where the water bubbles out day and night like a little poem from the heart of the earth;" when they will have a little competence, so that the sweet babe shall not want for knowledge. By that dream the youth sustains his loneliness and poverty; by that dream he conquers his vices and passions; at last through that dream he is lifted up to the rank of a patriot and worthy citizen. Nor shall you find one hard-worked man caught to-morrow in life's swirl who does not endure the strife, the rivalry and the selfishness of the street with this gift divine. It is the noblest instrument of the soul. Thereby are the heavens opened. Imagination is the poor man's friend and saviour. Imagination is God whispering to the soul what shall be when time and the divine resources have accomplished their work upon man.
And when imagination has achieved for man, his progress, happiness, and culture, it goes on to help him to gain personal worth and character. Above every noble soul hangs a vision of things higher, better and sweeter. It causes the best men even in their best moods to feel that better things still are possible. By sweet visions it tempts men upward, just as of old the bees were lured onward by the honey dropped through the hunter's hands. The vision of a higher manhood discontents men with to-day's achievement and takes the flavor out of yesterday's victory. In such hours it is not enough that men have bread and raiment, or are better than their fellows. The soul is filled with nameless yearnings and longings. The deeper convictions, long hidden, begin to stir and strain, even as in June the seed aches with its hidden harvest.
Though the youth still pursues, he never overtakes his ideal. In the process of transmutation into life the ideal is injured and dwarfed. Just as the poet's vision is transcendently more beautiful than the song he writes upon the page; as the artist's dream is a glorious-creation, but his picture is only a photograph thereof; as the musician's song or symphony is but an echo of the ethereal music he heard in his soul, so every purpose and ideal is marred in the effort to give it expression and embodiment.
These children of aspiration hold the secret of all progress for society. Just as of old artists drew the outline of glowing and glorious pictures, and then with bits of colored glass and precious stones filled up the mosaic, causing angels and seraphs to stand forth in lustrous beauty, so imagination lifts up before the youth its glowing plans and purposes, and asks him to give himself to the details of life in filling it up and perfecting a glorious character. The patterns of life are only given upon that holy mount where, midst clouds and darkness, dwell God and the higher imagination.
But if the imagination has its use, it has its abuse also. If visions of truth and beauty can exalt, visions of vice can debase and degrade. In that picture where Faust and Satan battle together for the scholar's soul, the angels share in the conflict. Plucking the roses of Paradise, they fling them over the battlements down upon the heads of the combatants. When the roses fall on Faust they heal his wounds; when they fall on Satan they turn into coals of fire. Thus the imagination casts inspirations down upon the pure, but smites the evil into the abyss. The miseries of men of genius like Burns are perpetual warnings to youth against the riotings of imagination. There are poems, also novels and lurid scenes in the city, hanging pictures before the imagination and scorching the soul like flames of fire. For as of old so now, what a man imagineth in his heart that he is. For not what a man does outwardly, but what he dreams inwardly, determines his character.
Most men are better than we think, but some men are worse. As steam in the boiler makes itself known by hisses, so the evil imaginings heave and strain, seeking escape. Many forbear vice and crime through fear; their conscience is cowardice; if they dared they would riot through life like the beasts of the field; if all their inner imaginings were to take an outward expression in deeds, they would be scourges, plagues and pests. In the silence of the soul they commit every vice. But they who sow the wind shall reap the whirlwind; the revealing day will come when the films of life shall be withdrawn, and the character shall appear faithful as a portrait, and then all the meanness and sliminess shall be seen to have given something to the soul's picture. Oh, be warned against these dreams, all ye young hearts! The indulgence of the imagination is like the sultriness of a summer's day; what began so fair ends with sharp lightnings and thunder. How terrible is this word to evil-doers! "As a man thinketh in his heart, so is he."
It is also given to this vision faculty to redeem men out of oppression and misfortune, and through its intimations of royalty to lend victory and peace. Oft the days are full of storms and turbulence; oft events grow bad as heart can wish; full oft the next step promises the precipice. There are periods in every career when troubles are so strangely increased that the world seems like an orb let loose to wander widely through space. In these dark hours some endure their pain and trouble through dogged, stoical toughness. Then men imitate the turtle as it draws in its head and neck, saying to misfortune: "Behold the shell, and beat on that." But, God be thanked! victory over trouble has been ordained. In the blackest hour of the storm it is given to the vision faculty to lift man into the realm of tranquillity. As travelers in the jungle climb the trees at night and draw the ladder up after them, and dwell above the reach of wild beasts and serpents, so the soul in its higher moods ascends into the realms of peace and rest. In that dark hour just before Jesus Christ entered into the cloud and darkness, and fronted His grievous suffering, He called His disciples about Him and uttered that discourse beginning: "Let not your hearts be troubled." Strange wonder words; words of matchless genius and beauty.
Moreover, the vision faculty furnishes man his idea and picture of God. Many suppose that all that is necessary to understand the divine nature is that it should be stated distinctly in language. Greater error there could not be. There can be no language for causing a little child to understand the larger truths of heroism, art or government. The unripe cannot understand the mature. Each mind must paint its own picture of God. Nature itself is but a palette upon which God draws her portrait. Reason furnishes the materials and truths about God, and the imagination unites them in some noble conception of His all-helpful nature. Everything in nature that has power or beauty or benefit has received it from God. Moving along the Alpine valleys the traveler sees huge bowlders lying in the stream, and, looking to the mountain side, his eye rests upon the very cliff from which the bowlder fell. Thus discerning the noble qualities in mother or patriot, in hero or friend, we trace their beautiful qualities back to God, from whom all noble souls borrow their excellence. In the largest sense all the elements of power in sea and sky and sun, all the beauty of the fields and forests, of summers and winters, are letters in nature's alphabet for spelling out the name of God. As a diamond has many facets, and every one reflects the sun, so the universe itself is a gem whose every facet reflects the mind and genius of God.
When reason has culled out of life and nature everything that excites awe or admiration, everything that represents bounty and beauty, then imagination lifts up all these ideals and sweeps them together and melts them into one glowing and glorious conception of the God of power, wisdom and love. But even then the heart whispers: "He is that, and infinitely more than that, even as the sun is more than the little taper man has made." But if the reason and memory, through misuse, furnish but few of the truths about God, and if the imagination has been weakened in its power, then how poor the picture the soul paints!
What scant, feeble portraits of God some men have! What can an Eskimo, whose highest conception of summer is a stunted bush, know of tropical orchards, of luscious peach, pear and plum? If the student has seen only the broken fragments of Phidias, what can he know of the Parthenon as it once stood in the zenith of its perfection, in the splendor of its beauty? But if man's reason can cull out all the lustrous facts of nature and history, and if his imagination has strength and skill to bring them all together, then how beautiful will be the face and name of God! That name will fill his soul with music. That thought will set his heart vibrating with tumultuous joy. If all the air were filled with invisible bells, and angels were the ringers, and music fell in waves as sweet as melted amethyst and pearl, we should have that which would answer to the sweetness that by day and night rains down upon the hearts of those who approach God—not through the eye nor ear, not through argument nor judgment, but through the heart, through the imagination, as they endure, beholding Him who is invisible.