Now, if we had a circulating medium you would express the exact state of your desires somewhat in this way:  “Here is my moral dollar.  I think I will take a quarter’s worth of Socialism, and twelve and a half cents’ worth of old-time Republicanism, and twelve and a half cents of genuine Jeffersonian democracy, if there is any left, and a quarter’s worth of miscellaneous insurgency.  Let me see, I have a quarter left.  Perhaps I may drop in to-morrow and see if you have anything more that I want.”

The sad state of my good friend Bagster arises from the fact that he can’t do one good thing without being confused by a dozen other things which are equally good.  He feels that he is a miserable sinner because his moral dollar is not enough to pay the national debt.

But though we have not yet been able adequately to extend the notion of money to the affairs of the higher life, there have been those who have worked on the problem.

That was what Socrates had in mind.  The Sophists talked eloquently about the Good, the True, and the Beautiful; but they dealt in these things in the bulk.  They had no way of dividing them into sizable pieces for everyday use.  Socrates set up in Athens as a broker in ideas.  He dealt on the curb.  He measured one thing in terms of another, and tried to supply a sufficient amount of change for those who were not ashamed to engage in retail trade.

Socrates draws the attention of Phaedrus to the fact that when we talk of iron and silver the same objects are present to our minds, “but when any one speaks of justice and goodness, there is every sort of disagreement, and we are at odds with one another and with ourselves.”

What we need to do he says is to have an idea that is big enough to include all the particular actions or facts.  Then, in order to do business, we must be able to divide this so that it may serve our convenience.  This is what Socrates called Philosophy.

“I am a great lover,” he said, “of the processes of division and generalization; they help me to speak and think.  And if I find any man who is able to see unity and plurality in nature, him I follow, and walk in his steps as if he were a god.”

Even in the Forest of Arden life was not so simple as at first it seemed.  The shepherd’s life which “in respect of itself was a good life” was in other respects quite otherwise.  Its unity seemed to break up into a confusing plurality.  Honest Touchstone, in trying to reconcile the different points of view, blurted out the test question, “Hast any philosophy in thee, Shepherd?” After Bagster has communed with Chocorua for six months, I shall put that question to him.

THE CONTEMPORANEOUSNESS OF ROME

I

“You here, Bagster?” I exclaimed, as in the Sistine Chapel I saw an anxious face gazing down into a mirror in which were reflected the dimmed glories of the ceiling.  There was an anxiety as of one who was seeking the Truth of Art at the bottom of the well.