2. The presence of a higher, namely, of the spiritual element is essential to its perfection. The high and divine beauty which can be loved without effeminacy, is that which is found in combination with the human will. Beauty is the mark God sets upon virtue. Every natural action is graceful. Every heroic act is also decent, and causes the place and the bystanders to shine. We are taught by great actions that the universe is the property of every individual in it. Every rational creature has all nature for his dowry and estate. It is his, if he will. He may divest himself of it; he may creep into a corner, and abdicate his kingdom, as most men do, but he is entitled to the world by his constitution. In proportion to the energy of his thought and will, he lakes up the world into himself. “All those things for which men plough, build, or sail, obey virtue,” said Sallust. “The winds and waves, ” said Gibbon, “are always on the side of the ablest navigators.” So are the sun and moon and all the stars of heaven. When a noble act is done, —perchance in a scene of great natural beauty; when Leonidas and his three hundred martyrs consume one day in dying, and the sun and moon come each and look at them once in the steep def?ile of Thermopylae; when Arnold Winkelried, in the high Alps, under the shadow of the avalanche, gathers in his side a sheaf of Austrian spears to break the line for his comrades; are not these heroes entitled to add the beauty of the scene to the beauty of the deed? When the bark of Columbus nears the shore of America; —before it the beach lined with savages, f?leeing out of all their huts of cane; the sea behind; and the purple mountains of the Indian Archipelago around, can we separate the man from the living picture? Does not the New World clothe his form with her palm groves and savannahs as f?it drapery? Ever does natural beauty steal in like air, and envelope great actions. When Sir Harry Vane was dragged up the Tower — hill, silting on a sled, to suffer death as the champion of the English laws, one of the multitude cried out to him, “you never sate on so glorious a seat! ” Charles II, to intimidate the citizens, of London, caused the patriot Lord Russell to be drawn in an open coach through the principal streets of the city on his way to the scaffold. “But, his biographer says, “the multitude imagined they saw liberty and virtue sitting, by his side.” In private places, among sordid objects, an act of truth or heroism seems at once to draw to itself the sky as its temple, the sun as its candle. Nature stretches out her arms to embrace man, only let his thoughts be of equal greatness. Willingly does she follow his steps with the rose and the violet, and bend her lines of grandeur and grace to the decoration of her darling child. Only let his thoughts be of equal scope, and the frame will suit the picture. A virtuous man is in unison with her works, and makes the central f?igure of the visible sphere, Homer, Pindar, Socrates, Phocion, associate themselves f?itly in our memory with the geography and climate of Greece. The visible heavens and earth sympathize with Jesus. And in common life whosoever has seen a person of powerful character and happy genius, will have remarked how easily he took all things along with him, —the persons, the opinions, and the day, and nature become ancillary to a man.
