It must not, indeed, be overlooked or unacknowledged, that the planets do not move in exact circles, but diverge slightly into ellipses.  The fact is by no means without significance, and that of an important kind.  Pure circular motion is the type of perfection in the universe as a whole, but each part of the whole will inevitably express its partiality, will acknowledge its special character, and upon the frankness of this confession its comeliness will in no small degree depend; nevertheless, no sooner does the eccentricity, or individuality, become so great as to suggest disloyalty to the idea of the whole, than ugliness ensues.  Thus, comets are portents, shaking the faith of nations, not supporting it, like the stars.  So among men.  Nature is at pains to secure divergence, magnetic variation, putting into every personality and every powerful action some element of irregularity and imperfection; and her reason for doing so is, that irregularity appertains to the state of growth, and is the avenue of access to higher planes and broader sympathies; still, as the planets, though not moving in perfect circles, yet come faithfully round to the same places, and accomplish the ends of circular motion, so in man, the divergence must be special, not total, no act being the mere arc of a circle, and yet revolution being maintained.  And to the beauty of characters and deeds, it is requisite that they should never seem even to imperil fealty to the universal idea.  Revolution perfectly exact expresses only necessity, not voluntary fidelity; but departure, still deferential to the law of the whole, in evincing freedom elevates its obedience into fealty and noble faithfulness:  by this measure of eccentricity, centricity is not only emphasized, but immeasurably exalted.

But having made this full and willing concession to the element of individuality in persons and of special character in actions, we are at liberty to resume the general thesis,—­that orbital rest of movement furnishes the type of perfect excellence, and suggests accordingly the proper targe of aspiration and culture.

In applying this law, we will take first a low instance, wherein the opposite principles stand apart, rather upon terms of outward covenant, or of mere mixture, than of mutual assimilation. Man is infinite; men are finite:  the purest aspect of great laws never appears in collections and aggregations, yet the same laws rule here as in the soul, and such excellence as is possible issues from the same sources.  As an instance, accordingly, of that ruder reciprocation which may obtain among multitudes, I name the Roman Legion.