Literature is a point outside of our hodiernal[705] circle through which a new one may be described.  The use of literature is to afford us a platform whence we may command a view of our present life, a purchase by which we may move it.  We fill ourselves with ancient learning, install ourselves the best we can in Greek, in Punic,[706] in Roman houses, only that we may wiselier see French, English and American houses and modes of living.  In like manner[707] we see literature best from the midst of wild nature, or from the din of affairs, or from a high religion.  The field cannot be well seen from within the field.  The astronomer must have his diameter of the earth’s orbit as a base to find the parallax of any star.

Therefore we value the poet.  All the argument and all the wisdom is not in the encyclopaedia, or the treatise on metaphysics, or the Body of Divinity, but in the sonnet or the play.  In my daily work I incline to repeat my old steps, and do not believe in remedial force, in the power of change and reform.  But some Petrarch[708] or Ariosto,[709] filled with the new wine of his imagination, writes me an ode or a brisk romance, full of daring thought and action.  He smites and arouses me with his shrill tones, breaks up my whole chain of habits, and I open my eye on my own possibilities.  He claps wings to the sides of all the solid old lumber of the world, and I am capable once more of choosing a straight path in theory and practice.

We have the same need to command a view of the religion of the world.  We can never see Christianity from the catechism:—­from the pastures, from a boat in the pond, from amidst the songs of wood-birds we possibly may.  Cleansed by the elemental light and wind, steeped in the sea of beautiful forms which the field offers us, we may chance to cast a right glance back upon biography.  Christianity is rightly dear to the best of mankind; yet was there never a young philosopher whose breeding had fallen into the Christian church by whom that brave text of Paul’s was not specially prized, “Then shall also the Son be subject unto Him who put all things under him, that God may be all in all."[710] Let the claims and virtues of persons be never so great and welcome, the instinct of man presses eagerly onward to the impersonal and illimitable, and gladly arms itself against the dogmatism of bigots with this generous word out of the book itself.

The natural world may be conceived of as a system of concentric circles, and we now and then detect in nature slight dislocations which apprize us that this surface on which we now stand is not fixed, but sliding.  These manifold tenacious qualities,[711] this chemistry and vegetation, these metals and animals, which seem to stand there for their own sake, are means and methods only, are words of God, and as fugitive as other words.  Has the naturalist or chemist learned his craft, who has explored the gravity of atoms and the elective affinities, who has not yet