Episode 4

Atheistic science babbles poorly of it, with scientific nomenclatures, experiments and what not, as if it were a poor dead thing, to be bottled up in Leyden jars and sold over counters: but the natural sense of man, in all times, if he will honestly apply his sense, proclaims it to be a living thing,--ah, an unspeakable, godlike thing; towards which the best attitude for us, after never so much science, is awe, devout prostration and humility of soul; worship if not in words, then in silence.

But now I remark farther: What in such a time as ours it requires a Prophet or Poet to teach us, namely, the stripping-off of those poor undevout wrappages, nomenclatures and scientific hearsays,--this, the ancient earnest soul, as yet unencumbered with these things, did for itself. The world, which is now divine only to the gifted, was then divine to whosoever would turn his eye upon it. He stood bare before it face to face. "All was Godlike or God:"--Jean Paul still finds it so; the giant Jean Paul, who has power to escape out of hearsays: but there then were no hearsays. Canopus shining down over the desert, with its blue diamond brightness (that wild blue spirit-like brightness, far brighter than we ever witness here), would pierce into the heart of the wild Ishmaelitish man, whom it was guiding through the solitary waste there. To his wild heart, with all feelings in it, with no _speech_ for any feeling, it might seem a little eye, that Canopus, glancing out on him from the great deep Eternity; revealing the inner Splendor to him. Cannot we understand how these men _worshipped_ Canopus; became what we call Sabeans, worshipping the stars? Such is to me the secret of all forms of Paganism. Worship is transcendent wonder; wonder for which there is now no limit or measure;that is worship. To these primeval men, all things and everything they saw exist beside them were an emblem of the Godlike, of some God.

And look what perennial fibre of truth was in that. To us also, through every star, through every blade of grass, is not a God made visible, if we will open our minds and eyes? We do not worship in that way now: but is it not reckoned still a merit, proof of what we call a "poetic nature,"that we recognize how every object has a divine beauty in it; how every object still verily is "a window through which we may look into Infinitude itself"? He that can discern the loveliness of things, we call him Poet!

Painter, Man of Genius, gifted, lovable. These poor Sabeans did even what he does,--in their own fashion. That they did it, in what fashion soever, was a merit: better than what the entirely stupid man did, what the horse and camel did,--namely, nothing!

But now if all things whatsoever that we look upon are emblems to us of the Highest God, I add that more so than any of them is man such an emblem.

You have heard of St. Chrysostom's celebrated saying in reference to the Shekinah, or Ark of Testimony, visible Revelation of God, among the Hebrews: "The true Shekinah is Man!" Yes, it is even so: this is no vain phrase; it is veritably so. The essence of our being, the mystery in us that calls itself "I,"--ah, what words have we for such things?--is a breath of Heaven; the Highest Being reveals himself in man. This body, these faculties, this life of ours, is it not all as a vesture for that Unnamed? "There is but one Temple in the Universe," says the devout Novalis, "and that is the Body of Man. Nothing is holier shall that high form. Bending before men is a reverence done to this Revelation in the Flesh. We touch Heaven when we lay our hand on a human body!" This sounds much like a mere flourish of rhetoric; but it is not so. If well meditated, it will turn out to be a scientific fact; the expression, in such words as can be had, of the actual truth of the thing. We are the miracle of miracles,--the great inscrutable mystery of God. We cannot understand it, we know not how to speak of it; but we may feel and know, if we like, that it is verily so.

Well; these truths were once more readily felt than now. The young generations of the world, who had in them the freshness of young children, and yet the depth of earnest men, who did not think that they had finished off all things in Heaven and Earth by merely giving them scientific names, but had to gaze direct at them there, with awe and wonder: they felt better what of divinity is in man and Nature; they, without being mad, could _worship_ Nature, and man more than anything else in Nature.

Worship, that is, as I said above, admire without limit: this, in the full use of their faculties, with all sincerity of heart, they could do. Iconsider Hero-worship to be the grand modifying element in that ancient system of thought. What I called the perplexed jungle of Paganism sprang, we may say, out of many roots: every admiration, adoration of a star or natural object, was a root or fibre of a root; but Hero-worship is the deepest root of all; the tap-root, from which in a great degree all the rest were nourished and grown.

And now if worship even of a star had some meaning in it, how much more might that of a Hero! Worship of a Hero is transcendent admiration of a Great Man. I say great men are still admirable; I say there is, at bottom, nothing else admirable! No nobler feeling than this of admiration for one higher than himself dwells in the breast of man. It is to this hour, and at all hours, the vivifying influence in man's life. Religion I find stand upon it; not Paganism only, but far higher and truer religions,--all religion hitherto known. Hero-worship, heartfelt prostrate admiration, submission, burning, boundless, for a noblest godlike Form of Man,--is not that the germ of Christianity itself? The greatest of all Heroes is One--whom we do not name here! Let sacred silence meditate that sacred matter; you will find it the ultimate perfection of a principle extant throughout man's whole history on earth.