There are degrees in idealism.  We learn first to play with it academically, as the magnet was once a toy.  Then we see in the heyday of youth and poetry that it may be true, that it is true in gleams and fragments.  Then, its countenance waxes stern and grand, and we see that it must be true.  It now shows itself ethical and practical.  We learn that God is; that he is in me; and that all things are shadows of him.  The idealism of Berkeley[702] is only a crude statement of the idealism of Jesus, and that again is a crude statement of the fact that all nature is the rapid efflux of goodness executing and organizing itself.  Much more obviously is history and the state of the world at any one time directly dependent on the intellectual classification then existing in the minds of men.  The things which are dear to men at this hour are so on account of the ideas which have emerged on their mental horizon, and which cause the present order of things, as a tree bears its apples.  A new degree of culture would instantly revolutionize the entire system of human pursuits.

Conversation is a game of circles.  In conversation we pluck up the termini[703] which bound the common of silence on every side.  The parties are not to be judged by the spirit they partake and even express under this Pentecost.[704] To-morrow they will have receded from this high-water mark.  To-morrow you shall find them stooping under the old pack-saddles.  Yet let us enjoy the cloven flame whilst it glows on our walls.  When each new speaker strikes a new light, emancipates us from the oppression of the last speaker to oppress us with the greatness and exclusiveness of his own thought, then yields us to another redeemer, we seem to recover our rights, to become men.  O, what truths profound and executable only in ages and orbs, are supposed in the announcement of every truth!  In common hours, society sits cold and statuesque.  We all stand waiting, empty,—­knowing, possibly, that we can be full, surrounded by mighty symbols which are not symbols to us, but prose and trivial toys.  Then cometh the god and converts the statues into fiery men, and by a flash of his eye burns up the veil which shrouded all things, and the meaning of the very furniture, of cup and saucer, of chair and clock and tester, is manifest.  The facts which loomed so large in the fogs of yesterday,—­property, climate, breeding, personal beauty and the like, have strangely changed their proportions.  All that we reckoned settled shakes and rattles; and literatures, cities, climates, religions, leave their foundations and dance before our eyes.  And yet here again see the swift circumscription!  Good as is discourse, silence is better, and shames it.  The length of the discourse indicates the distance of thought betwixt the speaker and the hearer.  If they were at a perfect understanding in any part, no words would be necessary thereon.  If at one in all parts, no words would be suffered.