Observe, again, that the tree lives only while new shoots are produced upon it. The new twigs and leaves not only procure sustenance for themselves, but even keep the trunk itself alive: so that the chief order of support is just opposite what it seems; and the tree lives from above, down,—as do men and all other creatures. So in history, it requires a vast amount of original thought or sentiment to sustain the old structural forms. This gigantic baobab of Catholicism, for example, is kept alive by the conversion of Life into Belief, which takes place age after age in the bosoms of women and men. The trunk was long ago in extensive decay; every wind menaces it with overthrow; but the hearts that bud and blossom upon it yearly send down to the earth and up to the sky such a claim for resource as surrounds the dying trunk with ever new layers of supporting growth. Equally are the thought, poetry, rhetoric of by-gone times kept in significance by the perceiving, the imagining, and the sense of a flowing symbolism in Nature, which our own time brings to them. To make Homer alive to this age,—what an expenditure of imagination, of pure feeling and penetration does it demand! Let the Homeric heart or genius die out of mankind, and from that moment the "Iliad" is but dissonance, the long melodious roll of its echoes becomes a jarring chop of noises. What chiefly makes Homer great is the vast ideal breadth of relationship in which he establishes human beings. But he in whose narrow brain is no space for high Olympus and deep Orcus,—he whose coarse fibre never felt the shudder of the world at the shaking of the ambrosial locks, nor a thrill in the air when a hero fails,—what can this grand stoop of the ideal upon the actual world signify to him? To what but an ethical genius in men can appeal for guest-rites be made by the noble "Meditations" of Marcus Antoninus, or the exquisite, and perhaps incomparable, "Christian Morals" of Sir Thomas Browne? Appreciative genius is centrally the same with productive genius; and it is the Shakspeare in men alone that prints Shakspeare and reads him. So it is that the works of the masters are, as it were, perpetually re-written and renewed in life by the genius of mankind.
In saying that constant re-origination is the method of Nature, I do not overlook the element nor underrate the importance of Imitation. This it is that secures continuity, connection, and structural unity. By vital imitation the embryonic man assumes the features and traits of his progenitors. After birth the infant remains in the matrix of the household; after infancy the glowing youth is held in that of society; and processes kindred with those which bestowed likeness to father and mother go on to assimilate him with a social circle or an age. Complaint is made, and by good men, of that implicit acquiescence which keeps in existence Islam, Catholicism, and the like, long after their due time has come to die; yet, abolish the law of imitation which causes this, and the immediate disintegration of mankind will follow. Mortar is much in the way, when we wish to take an old building to pieces and make other use of the bricks; do you therefore advise its disuse?
But imitation would preserve nothing, did not the law of re-origination keep it company. We are not born from our parents alone, but from the loins of eternal Nature no less. Was Orpheus the grandson of Zeus and Mnemosyne,—of sovereign Unity and immortal Memory? Equally is Shakspeare and every genuine bard. Could the heroes of old Greece trace their derivation from the gods?
Little of a hero is he, even in these times of ours, who is not of the like lineage. And indeed, one and all, we have a father and mother whose marriage-morn is of more ancient date than our calendars, and of whose spousal solemnities this universe is the memorial. All life, indeed, whatsoever be its form and rank, has, along with connections of pedigree and lateral association, one tap-root that strikes straight down into the eternal.
Because Life is of this unsounded depth, it may well afford to repeat the same forms forever, nor incurs thereby any danger of exhausting its significance and becoming stale. Vital repetition, accordingly, goes on in Nature in a way not doubtful and diffident, but frank, open, sure, as if the game were one that could not be played out. It is now a very long while that buds have burst and grass grown; yet Spring comes forward still without bashfulness, fearing no charge of having plagiarized from her predecessors. The field blushes not for its blades, though they are such as for immemorial times have spired from the sod; the boughs publish their annual book of many a verdant scroll without apprehension of having become commonplace at last; the bobolink pours his warble in cheery sureness of acceptance, unmindful that it is the same warble with which the throats of other bobolinks were throbbing before there was a man to listen and smile; and night after night forever the stars, and age after age the eyes of women and men, shine on without apology, or the least promise that this shall be positively their last appearance. Life knows itself original always, nor a whit the less so for any repetition of its elected and significant forms. Youth and newness are, indeed, inseparable from it. Death alone is senile; and we become physically aged only by the presence and foothold of this dogged intruder in our bodies. The body is a fortress for the possession of which Death is perpetually contending; only the incessant activity of Life at every foot of the rampart keeps him at bay; but, with, the advance of years, the assailants gain, here and there a foothold, pressing the defenders back; and just in proportion as this defeat take a place the man becomes old. But Life sets out from the same basis of mystery to build each new body, no matter how many myriads of such forms have been built before; and forsaking it finally, is no less young, inscrutable, enticing than before.
Now Thought, as part of the supreme flowering of Life, follows its law. It cannot be anticipated by any anticipation of its forms and results. There were hazel-brown eyes in the world before my boy was born; but the light that shines in these eyes comes direct from the soul nevertheless. The light of true thought, in like manner, issues only from an inward sun; and shining, it carries always its perfect privilege, its charm and sacredness. Would you have purple or yellow eyes, because the accustomed colors have been so often repeated? Black, blue, brown, gray, forever! May the angels in heaven have no other! Forever, too, and equally, the perpetual loves, thoughts, and melodies of men! Let them come out of their own mystical, ineffable haunts,—let them, that is, be real,—and we ask no more.
The question of originality is, therefore, simply one of vitality. Does the fruit really grow on the tree? does it indeed come by vital process?—little more than this does it concern us to know. Truths become cold and commonplace, not by any number of rekindlings in men's bosoms, but by out-of-door reflections without inward kindling. Saying is the royal son of Seeing; but there is many a pretender to the throne; and when these supposititious people usurp, age after age, the honors that are not theirs, the throne and government are disgraced.
Truisms are corpses of truths; and statements are to be found in every stage of approach to this final condition. Every time there is an impotency or unreality in their enunciation, they are borne a step nearer the sepulchre. If the smirking politician, who wishes to delude me into voting for him, bid me his bland "Good-morning," not only does he draw a film of eclipse over the sun, and cast a shadow on city and field, but he throws over the salutation itself a more permanent shadow; and were the words never to reach us save from such lips, they would, in no long time, become terms of insult or of malediction. But so often as the sweet greeting comes from wife, child, or friend, its proper savors are restored. A jesting editor says that "You tell a telegram" is the polite way of giving the lie; and it is quite possible that his witticism only anticipates a serious use of language some century hence. Terms and statements are perpetually saturated by the uses made of them. Etymology and the dictionary resist effects in vain. And as single words may thus be discharged of their lawful meaning, so the total purport of words, that is, truths themselves, may in like manner be disgraced. If the man of ordinary heart ostentatiously patronize the maxims of perfect charity, if the traditional priest or feeble pietist repeat the word God or recite the raptures of adoring bards, the sentences they maunder and the sentiments they belie are alike covered with rust; and in due time some Shelley will turn atheist in the interest of religion, and some Johnson in the interest of morality aver that he writes for money alone.
But Truth does not share the fortunes of her verbal body. The grand ideas, the master-imaginations and moving faiths of men, run in the blood of the race; and a given degree of pure human heat infallibly brings them out. Not more surely does the rose appear on the rose-bush, or the apple, pear, or peach upon the trees of the orchard, than these fruits of the soul upon nations of powerful and thrifty spirit. For want of vitality the shrub may fail to flower, the tree to bear fruit, and man to bring forth his spiritual product; but if Thought be attained, certain thoughts and imaginations will come of it. Let two nations at opposite sides of the globe, and without intercommunication arrive at equal stages of mental culture, and the language of the one will, on the whole, be equivalent to that of the other, nay, the very rhetoric, the very fancies of the one will, in a broad way of comparison, be tantamount to those of the other. The nearer we get to any past age, the more do we find that the totality of its conceptions and imaginings is much the same with that of our own. There are specific variation and generic unity; and he whom the former blinds to the latter reads the old literatures without eyes, and knows neither his own time nor any other. Owen, Agassiz, Carpenter explain the homologies of anatomy and physiology; but a doctrine of the homologies of thought is equally possible, and will sometime be set forth.
The basis, then, of any sufficient doctrine of literature and literary production is found in two statements:—