America does not repel the past, or what it has produced under its forms, or amid other politics, or the idea of castes, or the old religions; accepts the lesson with calmness; is not so impatient as has been supposed that the slough still sticks to opinions and manners and literature while the life which served its requirements has passed into the new life of the new forms; perceives that the corpse is slowly borne from the eating and sleeping rooms of the house; perceives that it waits a little while in the door, that it was fittest for its days, that its action has descended to the stalwart and well-shaped heir who approaches, and that he shall be fittest for his days.

The Americans, of all nations at any time upon the earth, have probably the fullest poetical Nature. The United States themselves are essentially the greatest poem. In the history of the earth hitherto the largest and most stirring appear tame and orderly to their ampler largeness and stir. Here at last is something in the doings of man that corresponds with the broadcast doings of the day and night. Here is not merely a nation, but a teeming nation of nations. Here is action untied from strings, necessarily blind to particulars and details, magnificently moving in vast masses.

Here is the hospitality which for ever indicates heroes. Here are the roughs and beards and space and ruggedness and nonchalance that the soul loves. Here the performance, disdaining the trivial, unapproached in the tremendous audacity of its crowds and groupings and the push of its perspective, spreads with crampless and flowing breadth, and showers its prolific and splendid extravagance. One sees it must indeed own the riches of the summer and winter, and need never be bankrupt while corn grows from the ground, or the orchards drop apples, or the bays contain fish, or men beget children.

Other states indicate themselves in their deputies: but the genius of the United States is not best or most in its executives or legislatures, nor in its ambassadors or authors or colleges, or churches, or parlours, nor even in its newspapers or inventors, but always most in the common people. Their manners, speech, dress, friendships,—the freshness and candour of their physiognomy—the picturesque looseness of their carriage—their deathless attachment to freedom—their aversion to anything indecorous or soft or mean—the practical acknowledgment of the citizens of one state by the citizens of all other states—the fierceness of their roused resentment— their curiosity and welcome of novelty—their self-esteem and wonderful sympathy—their susceptibility to a slight—the air they have of persons who never knew how it felt to stand in the presence of superiors—the fluency of their speech—their delight in music, the sure symptom of manly tenderness and native elegance of soul—their good temper and open- handedness—the terrible significance of their elections, the President's taking off his hat to them, not they to him—these too are unrhymed poetry. It awaits the gigantic and generous treatment worthy of it.

The largeness of nature or the nation were monstrous without a corresponding largeness and generosity of the spirit of the citizen. Not nature, nor swarming states, nor streets and steamships, nor prosperous business, nor farms nor capital nor learning, may suffice for the ideal of man, nor suffice the poet. No reminiscences may suffice either. A live nation can always cut a deep mark, and can have the best authority the cheapest—namely, from its own soul. This is the sum of the profitable uses of individuals or states, and of present action and grandeur, and of the subjects of poets.—As if it were necessary to trot back generation after generation to the eastern records! As if the beauty and sacredness of the demonstrable must fall behind that of the mythical! As if men do not make their mark out of any times! As if the opening of the western continent by discovery, and what has transpired since in North and South America, were less than the small theatre of the antique, or the aimless sleep-walking of the Middle Ages! The pride of the United States leaves the wealth and finesse of the cities, and all returns of commerce and agriculture, and all the magnitude or geography or shows of exterior victory, to enjoy the breed of full-sized men, or one full-sized man unconquerable and simple.

The American poets are to enclose old and new; for America is the race of races. Of them a bard is to be commensurate with a people. To him the other continents arrive as contributions: he gives them reception for their sake and his own sake. His spirit responds to his country's spirit: he incarnates its geography and natural life and rivers and lakes. Mississippi with annual freshets and changing chutes, Missouri and Columbia and Ohio and Saint Lawrence with the Falls and beautiful masculine Hudson, do not embouchure where they spend themselves more than they embouchure into him. The blue breadth over the inland sea of Virginia and Maryland, and the sea off Massachusetts and Maine, and over Manhattan Bay, and over Champlain and Erie, and over Ontario and Huron and Michigan and Superior, and over the Texan and Mexican and Floridian and Cuban seas, and over the seas off California and Oregon, is not tallied by the blue breadth of the waters below more than the breadth of above and below is tallied by him. When the long Atlantic coast stretches longer, and the Pacific coast stretches longer, he easily stretches with them north or south. He spans between them also from east to west, and reflects what is between them. On him rise solid growths that offset the growths of pine and cedar and hemlock and live-oak and locust and chestnut and cypress and hickory and lime-tree and cottonwood and tulip-tree and cactus and wild-vine and tamarind and persimmon, and tangles as tangled as any cane-brake or swamp, and forests coated with transparent ice and icicles, hanging from the boughs and crackling in the wind, and sides and peaks of mountains, and pasturage sweet and free as savannah or upland or prairie,—with flights and songs and screams that answer those of the wild-pigeon and high-hold and orchard- oriole and coot and surf-duck and red-shouldered-bawk and fish-hawk and white-ibis and Indian-hen and cat-owl and water-pheasant and qua-bird and pied-sheldrake and blackbird and mocking-bird and buzzard and condor and night-heron and eagle. To him the hereditary countenance descends, both mother's and father's. To him enter the essences of the real things and past and present events—of the enormous diversity of temperature and agriculture and mines—the tribes of red aborigines—the weather-beaten vessels entering new ports, or making landings on rocky coasts—the first settlements north or south—the rapid stature and muscle—the haughty defiance of '76, and the war and peace and formation of the constitution— the union always surrounded by blatherers, and always calm and impregnable—the perpetual coming of immigrants—the wharf-hemmed cities and superior marine—the unsurveyed interior—the loghouses and clearings and wild animals and hunters and trappers—the free commerce—the fisheries and whaling and gold-digging—the endless gestations of new states—the convening of Congress every December, the members duly coming up from all climates and the uttermost parts—the noble character of the young mechanics and of all free American workmen and workwomen—the general ardour and friendliness and enterprise—the perfect equality of the female with the male—the large amativeness—the fluid movement of the population—the factories and mercantile life and labour-saving machinery— the Yankee swap—the New York firemen and the target excursion—the Southern plantation life—the character of the north-east and of the north- west and south-west-slavery, and the tremulous spreading of hands to protect it, and the stern opposition to it which shall never cease till it ceases, or the speaking of tongues and the moving of lips cease. For such the expression of the American poet is to be transcendent and new. It is to be indirect, and not direct or descriptive or epic. Its quality goes through these to much more. Let the age and wars of other nations be chanted, and their eras and characters be illustrated, and that finish the verse. Not so the great psalm of the republic. Here the theme is creative, and has vista. Here comes one among the well-beloved stone-cutters, and plans with decision and science, and sees the solid and beautiful forms of the future where there are now no solid forms.

Of all nations, the United States, with veins full of poetical stuff, most needs poets, and will doubtless have the greatest, and use them the greatest. Their Presidents shall not be their common referee so much as their poets shall. Of all mankind, the great poet is the equable man. Not in him, but off from him, things are grotesque or eccentric, or fail of their sanity. Nothing out of its place is good, and nothing in its place is bad. He bestows on every object or quality its fit proportions, neither more nor less. He is the arbiter of the diverse, and he is the key. He is the equaliser of his age and land: he supplies what wants supplying, and checks what wants checking. If peace is the routine, out of him speaks the spirit of peace, large, rich, thrifty, building vast and populous cities, encouraging agriculture and the arts and commerce—lighting the study of man, the soul, immortality—federal, state or municipal government, marriage, health, free-trade, intertravel by land and sea—nothing too close, nothing too far off,—the stars not too far off. In war, he is the most deadly force of the war. Who recruits him recruits horse and foot: he fetches parks of artillery, the best that engineer ever knew. If the time becomes slothful and heavy, he knows how to arouse it: he can make every word he speaks draw blood. Whatever stagnates in the flat of custom or obedience or legislation, he never stagnates. Obedience does not master him, he masters it. High up out of reach, he stands turning a concentrated light; he turns the pivot with his finger; he baffles the swiftest runners as he stands, and easily overtakes and envelops them. The time straying toward infidelity and confections and persiflage he withholds by his steady faith; he spreads out his dishes; he offers the sweet firm-fibred meat that grows men and women. His brain is the ultimate brain. He is no arguer, he is judgment. He judges not as the judge judges, but as the sun falling around a helpless thing. As he sees the farthest, he has the most faith. His thoughts are the hymns of the praise of things. In the talk on the soul and eternity and God, off of his equal plane, he is silent. He sees eternity less like a play with a prologue and denouement: he sees eternity in men and women,—he does not see men and women as dreams or dots. Faith is the antiseptic of the soul,—it pervades the common people and preserves them: they never give up believing and expecting and trusting. There is that indescribable freshness and unconsciousness about an illiterate person that humbles and mocks the power of the noblest expressive genius. The poet sees for a certainty how one not a great artist may be just as sacred and perfect as the greatest artist. The power to destroy or remould is freely used by him, but never the power of attack. What is past is past. If he does not expose superior models, and prove himself by every step he takes, he is not what is wanted. The presence of the greatest poet conquers; not parleying or struggling or any prepared attempts. Now he has passed that way, see after him! there is not left any vestige of despair or misanthropy or cunning or exclusiveness, or the ignominy of a nativity or colour, or delusion of hell or the necessity of hell; and no man thenceforward shall be degraded for ignorance or weakness or sin.

The greatest poet hardly knows pettiness or triviality. If he breathes into anything that was before thought small, it dilates with the grandeur and life of the universe. He is a seer—he is individual—he is complete in himself: the others are as good as he; only he sees it, and they do not. He is not one of the chorus—he does not stop for any regulation—he is the President of regulation. What the eyesight does to the rest he does to the rest. Who knows the curious mystery of the eyesight? The other senses corroborate themselves, but this is removed from any proof but its own, and foreruns the identities of the spiritual world. A single glance of it mocks all the investigations of man, and all the instruments and books of the earth, and all reasoning. What is marvellous? what is unlikely? what is impossible or baseless or vague? after you have once just opened the space of a peachpit, and given audience to far and near and to the sunset, and had all things enter with electric swiftness, softly and duly, without confusion or jostling or jam.

The land and sea, the animals, fishes, and birds, the sky of heaven and the orbs, the forests, mountains, and rivers, are not small themes: but folks expect of the poet to indicate more than the beauty and dignity which always attach to dumb real objects,—they expect him to indicate the path between reality and their souls. Men and women perceive the beauty well enough—probably as well as he. The passionate tenacity of hunters, woodmen, early risers, cultivators of gardens and orchards and fields, the love of healthy women for the manly form, seafaring persons, drivers of horses, the passion for light and the open air, all is an old varied sign of the unfailing perception of beauty, and of a residence of the poetic, in outdoor people. They can never be assisted by poets to perceive: some may, but they never can. The poetic quality is not marshalled in rhyme or uniformity, or abstract addresses to things, nor in melancholy complaints or good precepts, but is the life of these and much else, and is in the soul. The profit of rhyme is that it drops seeds of a sweeter and more luxuriant rhyme; and of uniformity, that it conveys itself into its own roots in the ground out of sight. The rhyme and uniformity of perfect poems show the free growth of metrical laws, and bud from them as unerringly and loosely as lilacs or roses on a bush, and take shapes as compact as the shapes of chestnuts and oranges and melons and pears, and shed the perfume impalpable to form. The fluency and ornaments of the finest poems or music or orations or recitations are not independent, but dependent. All beauty comes from beautiful blood and a beautiful brain. If the greatnesses are in conjunction in a man or woman, it is enough—the fact will prevail through the universe: but the gaggery and gilt of a million years will not prevail. Who troubles himself about his ornaments or fluency is lost. This is what you shall do: love the earth and sun and the animals, despise riches, give alms to every one that asks, stand up for the stupid and crazy, devote your income and labour to others, hate tyrants, argue not concerning God, have patience and indulgence towards the people, take off your hat to nothing known or unknown or to any man or number of men, go freely with powerful uneducated persons and with the young and with the mothers of families, read these leaves in the open air every season of every year of your life, re-examine all you have been told at school or church or in any book, dismiss whatever insults your own soul; and your very flesh shall be a great poem, and have the richest fluency, not only in its words, but in the silent lines of its lips and face, and between the lashes of your eyes, and in every motion and joint of your body. The poet shall not spend his time in unneeded work. He shall know that the ground is always ready ploughed and manured: others may not know it, but he shall. He shall go directly to the creation. His trust shall master the trust of everything he touches, and shall master all attachment.

The known universe has one complete lover, and that is the greatest poet. He consumes an eternal passion, and is indifferent which chance happens, and which possible contingency of fortune or misfortune, and persuades daily and hourly his delicious pay. What balks or breaks others is fuel for his burning progress to contact and amorous joy. Other proportions of the reception of pleasure dwindle to nothing to his proportions. All expected from heaven or from the highest he is rapport with in the sight of the daybreak, or a scene of the winter woods, or the presence of children playing, or with his arm round the neck of a man or woman. His love, above all love, has leisure and expanse—he leaves room ahead of himself. He is no irresolute or suspicious lover—he is sure—he scorns intervals. His experience and the showers and thrills are not for nothing. Nothing can jar him: suffering and darkness cannot—death and fear cannot. To him complaint and jealousy and envy are corpses buried and rotten in the earth—he saw them buried. The sea is not surer of the shore, or the shore of the sea, than he is of the fruition of his love, and of all perfection and beauty.

The fruition of beauty is no chance of hit or miss—it is inevitable as life—it is exact and plumb as gravitation. From the eyesight proceeds another eyesight, and from the hearing proceeds another hearing, and from the voice proceeds another voice, eternally curious of the harmony of things with man. To these respond perfections, not only in the committees that were supposed to stand for the rest, but in the rest themselves just the same. These understand the law of perfection in masses and floods—that its finish is to each for itself and onward from itself—that it is profuse and impartial—that there is not a minute of the light or dark, nor an acre of the earth or sea, without it—nor any direction of the sky, nor any trade or employment, nor any turn of events. This is the reason that about the proper expression of beauty there is precision and balance,—one part does not need to be thrust above another. The best singer is not the one who has the most lithe and powerful organ: the pleasure of poems is not in them that take the handsomest measure and similes and sound.

Without effort, and without exposing in the least how it is done, the greatest poet brings the spirit of any or all events and passions and scenes and persons, some more and some less, to bear on your individual character, as you hear or read. To do this well is to compete with the laws that pursue and follow time. What is the purpose must surely be there, and the clue of it must be there; and the faintest indication is the indication of the best, and then becomes the clearest indication. Past and present and future are not disjoined, but joined. The greatest poet forms the consistence of what is to be from what has been and is. He drags the dead out of their coffins, and stands them again on their feet: he says to the past, Rise and walk before me that I may realise you. He learns the lesson—he places himself where the future becomes present. The greatest poet does not only dazzle his rays over character and scenes and passions,—he finally ascends and finishes all: he exhibits the pinnacles that no man can tell what they are for or what is beyond—he glows a moment on the extremest verge. He is most wonderful in his last half-hidden smile or frown: by that flash of the moment of parting the one that sees it shall be encouraged or terrified afterward for many years. The greatest poet does not moralise or make applications of morals,—he knows the soul. The soul has that measureless pride which consists in never acknowledging any lessons but its own. But it has sympathy as measureless as its pride, and the one balances the other, and neither can stretch too far while it stretches in company with the other. The inmost secrets of art sleep with the twain. The greatest poet has lain close betwixt both, and they are vital in his style and thoughts.

The art of art, the glory of expression and the sunshine of the light of letters, is simplicity. Nothing is better than simplicity,—nothing can make up for excess or for the lack of definiteness. To carry on the heave of impulse, and pierce intellectual depths, and give all subjects their articulations, are powers neither common nor very uncommon. But to speak in literature with the perfect rectitude and insousiance of the movements of animals, and the unimpeachableness of the sentiment of trees in the woods and grass by the roadside, is the flawless triumph of art. If you, have looked on him who has achieved it, you have looked on one of the masters of the artists of all nations and times. You shall not contemplate the flight of the grey-gull over the bay, or the mettlesome action of the blood-horse, or the tall leaning of sunflowers on their stalk, or the appearance of the sun journeying through heaven, or the appearance of the moon afterward, with any more satisfaction than you shall contemplate him. The greatest poet has less a marked style, and is more the channel of thoughts and things without increase or diminution, and is the free channel of himself. He swears to his art,—I will not be meddlesome, I will not have in my writing any elegance or effect or originality to hang in the way between me and the rest like curtains. I will have nothing hang in the way, not the richest curtains. What I tell I tell for precisely what it is. Let who may exalt or startle or fascinate or soothe, I will have purposes as health or heat or snow has, and be as regardless of observation. What I experience or pourtray shall go from my composition without a shred of my composition. You shall stand by my side, and look in the mirror with me.

The old red blood and stainless gentility of great poets will be proved by their unconstraint. A heroic person walks at his ease through and out of that custom or precedent or authority that suits him not. Of the traits of the brotherhood of writers, savans, musicians, inventors, and artists, nothing is finer than silent defiance advancing from new free forms. In the need of poems, philosophy, politics, mechanism, science, behaviour, the craft of art, an appropriate native grand opera, shipcraft or any craft, he is greatest for ever and for ever who contributes the greatest original practical example. The cleanest expression is that which finds no sphere worthy of itself, and makes one.

The messages of great poets to each man and woman are,—Come to us on equal terms, only then can you understand us. We are no better than you; what we enclose you enclose, what we enjoy you may enjoy. Did you suppose there could be only one Supreme? We affirm there can be unnumbered Supremes, and that one does not countervail another any more than one eyesight countervails another—and that men can be good or grand only of the consciousness of their supremacy within them. What do you think is the grandeur of storms and dismemberments, and the deadliest battles and wrecks, and the wildest fury of the elements, and the power of the sea, and the motion of nature, and of the throes of human desires, and dignity and hate and love? It is that something in the soul which says,—Rage on, whirl on, I tread master here and everywhere; master of the spasms of the sky and of the shatter of the sea, master of nature and passion and death, and of all terror and all pain.

The American bards shall be marked for generosity and affection and for encouraging competitors: they shall be kosmos—without monopoly or secrecy—glad to pass anything to any one—hungry for equals night and day. They shall not be careful of riches and privilege,—they shall be riches and privilege: they shall perceive who the most affluent man is. The most affluent man is he that confronts all the shows he sees by equivalents out of the stronger wealth of himself. The American bard shall delineate no class of persons, nor one or two out of the strata of interests, nor love most nor truth most, nor the soul most nor the body most; and not be for the eastern states more than the western, or the northern states more than the southern.

Exact science and its practical movements are no checks on the greatest poet, but always his encouragement and support. The outset and remembrance are there—there the arms that lifted him first and brace him best—there he returns after all his goings and comings. The sailor and traveller, the anatomist, chemist, astronomer, geologist, phrenologist, spiritualist, mathematician, historian, and lexicographer, are not poets; but they are the lawgivers of poets, and their construction underlies the structure of every perfect poem. No matter what rises or is uttered, they send the seed of the conception of it: of them and by them stand the visible proofs of souls. If there shall be love and content between the father and the son, and if the greatness of the son is the exuding of the greatness of the father, there shall be love between the poet and the man of demonstrable science. In the beauty of poems are the tuft and final applause of science.

Great is the faith of the flush of knowledge, and of the investigation of the depths of qualities and things. Cleaving and circling here swells the soul of the poet: yet is president of itself always. The depths are fathomless, and therefore calm. The innocence and nakedness are resumed— they are neither modest nor immodest. The whole theory of the special and supernatural, and all that was twined with it or educed out of it, departs as a dream. What has ever happened, what happens, and whatever may or shall happen, the vital laws enclose all: they are sufficient for any case and for all cases—none to be hurried or retarded—any miracle of affairs or persons inadmissible in the vast clear scheme where every motion, and every spear of grass, and the frames and spirits of men and women, and all that concerns them, are unspeakably perfect miracles, all referring to all, and each distinct and in its place. It is also not consistent with the reality of the soul to admit that there is anything in the known universe more divine than men and women.

Men and women, and the earth and all upon it, are simply to be taken as they are, and the investigation of their past and present and future shall be unintermitted, and shall be done with perfect candour. Upon this basis philosophy speculates, ever looking toward the poet, ever regarding the eternal tendencies of all toward happiness, never inconsistent with what is clear to the senses and to the soul. For the eternal tendencies of all toward happiness make the only point of sane philosophy. Whatever comprehends less than that—whatever is less than the laws of light and of astronomical motion—or less than the laws that follow the thief, the liar, the glutton, and the drunkard, through this life, and doubtless afterward— or less than vast stretches of time, or the slow formation of density, or the patient upheaving of strata—is of no account. Whatever would put God in a poem or system of philosophy as contending against some being or influence is also of no account. Sanity and ensemble characterise the great master:—spoilt in one principle, all is spoilt. The great master has nothing to do with miracles. He sees health for himself in being one of the mass—he sees the hiatus in singular eminence. To the perfect shape comes common ground. To be under the general law is great, for that is to correspond with it. The master knows that he is unspeakably great, and that all are unspeakably great—that nothing, for instance, is greater than to conceive children, and bring them up well—that to be is just as great as to perceive or tell.

In the make of the great masters the idea of political liberty is indispensable. Liberty takes the adherence of heroes wherever men and women exist; but never takes any adherence or welcome from the rest more than from poets. They are the voice and exposition of liberty. They out of ages are worthy the grand idea,—to them it is confided, and they must sustain it. Nothing has precedence of it, and nothing can warp or degrade it. The attitude of great poets is to cheer up slaves and horrify despots. The turn of their necks, the sound of their feet, the motions of their wrists, are full of hazard to the one and hope to the other. Come nigh them a while, and, though they neither speak nor advise, you shall learn the faithful American lesson. Liberty is poorly served by men whose good intent is quelled from one failure or two failures or any number of failures, or from the casual indifference or ingratitude of the people, or from the sharp show of the tushes of power, or the bringing to bear soldiers and cannon or any penal statutes. Liberty relies upon itself, invites no one, promises nothing, sits in calmness and light, is positive and composed, and knows no discouragement. The battle rages with many a loud alarm and frequent advance and retreat—the enemy triumphs—the prison, the handcuffs, the iron necklace and anklet, the scaffold, garrote, and lead-balls, do their work—the cause is asleep—the strong throats are choked with their own blood—the young men drop their eyelashes toward the ground when they pass each other … and is liberty gone out of that place? No, never. When liberty goes, it is not the first to go, nor the second or third to go: it waits for all the rest to go—it is the last. When the memories of the old martyrs are faded utterly away—when the large names of patriots are laughed at in the public halls from the lips of the orators—when the boys are no more christened after the same, but christened after tyrants and traitors instead—when the laws of the free are grudgingly permitted, and laws for informers and blood-money are sweet to the taste of the people— when I and you walk abroad upon the earth, stung with compassion at the sight of numberless brothers answering our equal friendship, and calling no man master—and when we are elated with noble joy at the sight of slaves— when the soul retires in the cool communion of the night, and surveys its experience, and has much ecstasy over the word and deed that put back a helpless innocent person into the gripe of the gripers or into any cruel inferiority—when those in all parts of these states who could easier realise the true American character, but do not yet[1]—when the swarms of cringers, suckers, doughfaces, lice of politics, planners of sly involutions for their own preferment to city offices or state legislatures or the judiciary or Congress or the Presidency, obtain a response of love and natural deference from the people, whether they get the offices or no— when it is better to be a bound booby and rogue in office at a high salary than the poorest free mechanic or farmer, with his hat unmoved from his head, and firm eyes, and a candid and generous heart—and when servility by town or state or the federal government, or any oppression on a large scale or small scale, can be tried on without its own punishment following duly after in exact proportion, against the smallest chance of escape—or rather when all life and all the souls of men and women are discharged from any part of the earth—then only shall the instinct of liberty be discharged from that part of the earth.

[Footnote 1: This clause is obviously imperfect in some respect: it is here reproduced verbatim from the American edition.]

As the attributes of the poets of the kosmos concentre in the real body and soul and in the pleasure of things, they possess the superiority of genuineness over all fiction and romance. As they emit themselves, facts are showered over with light—the daylight is lit with more volatile light—also the deep between the setting and rising sun goes deeper many- fold. Each precise object or condition or combination or process exhibits a beauty: the multiplication-table its—old age its—the carpenter's trade its—the grand opera its: the huge-hulled clean-shaped New York clipper at sea under steam or full sail gleams with unmatched beauty—the American circles and large harmonies of government gleam with theirs, and the commonest definite intentions and actions with theirs. The poets of the kosmos advance through all interpositions and coverings and turmoils and stratagems to first principles. They are of use—they dissolve poverty from its need, and riches from its conceit. You large proprietor, they say, shall not realise or perceive more than any one else. The owner of the library is not he who holds a legal title to it, having bought and paid for it. Any one and every one is owner of the library who can read the same through all the varieties of tongues and subjects and styles, and in whom they enter with ease, and take residence and force toward paternity and maternity, and make supple and powerful and rich and large. These American states, strong and healthy and accomplished, shall receive no pleasure from violations of natural models, and must not permit them. In paintings or mouldings or carvings in mineral or wood, or in the illustrations of books or newspapers, or in any comic or tragic prints, or in the patterns of woven stuffs, or anything to beautify rooms or furniture or costumes, or to put upon cornices or monuments or on the prows or sterns of ships, or to put anywhere before the human eye indoors or out, that which distorts honest shapes, or which creates unearthly beings or places or contingencies, is a nuisance and revolt. Of the human form especially, it is so great it must never be made ridiculous. Of ornaments to a work, nothing outrÉ can be allowed; but those ornaments can be allowed that conform to the perfect facts of the open air, and that flow out of the nature of the work, and come irrepressibly from it, and are necessary to the completion of the work. Most works are most beautiful without ornament. Exaggerations will be revenged in human physiology. Clean and vigorous children are conceived only in those communities where the models of natural forms are public every day. Great genius and the people of these states must never be demeaned to romances. As soon as histories are properly told, there is no more need of romances.

The great poets are also to be known by the absence in them of tricks, and by the justification of perfect personal candour. Then folks echo a new cheap joy and a divine voice leaping from their brains. How beautiful is candour! All faults may be forgiven of him who has perfect candour. Henceforth let no man of us lie, for we have seen that openness wins the inner and outer world, and that there is no single exception, and that never since our earth gathered itself in a mass has deceit or subterfuge or prevarication attracted its smallest particle or the faintest tinge of a shade—and that through the enveloping wealth and rank of a state or the whole republic of states a sneak or sly person shall be discovered and despised—and that the soul has never been once fooled and never can be fooled—and thrift without the loving nod of the soul is only a foetid puff—and there never grew up in any of the continents of the globe, nor upon any planet or satellite or star, nor upon the asteroids, nor in any part of ethereal space, nor in the midst of density, nor under the fluid wet of the sea, nor in that condition which precedes the birth of babes, nor at any time during the changes of life, nor in that condition that follows what we term death, nor in any stretch of abeyance or action afterward of vitality, nor in any process of formation or reformation anywhere, a being whose instinct hated the truth.

Extreme caution or prudence, the soundest organic health, large hope and comparison and fondness for women and children, large alimentiveness and destructiveness and causality, with a perfect sense of the oneness of nature, and the propriety of the same spirit applied to human affairs— these are called up of the float of the brain of the world to be parts of the greatest poet from his birth. Caution seldom goes far enough. It has been thought that the prudent citizen was the citizen who applied himself to solid gains, and did well for himself and his family, and completed a lawful life without debt or crime. The greatest poet sees and admits these economies as he sees the economies of food and sleep, but has higher notions of prudence than to think he gives much when he gives a few slight attentions at the latch of the gate. The premises of the prudence of life are not the hospitality of it, or the ripeness and harvest of it. Beyond the independence of a little sum laid aside for burial-money, and of a few clapboards around and shingles overhead on a lot of American soil owned, and the easy dollars that supply the year's plain clothing and meals, the melancholy prudence of the abandonment of such a great being as a man is to the toss and pallor of years of money-making, with all their scorching days and icy nights, and all their stifling deceits and underhanded dodgings, or infinitesimals of parlours, or shameless stuffing while others starve,—and all the loss of the bloom and odour of the earth, and of the flowers and atmosphere, and of the sea, and of the true taste of the women and men you pass or have to do with in youth or middle age, and the issuing sickness and desperate revolt at the close of a life without elevation or naÏvetÉ, and the ghastly chatter of a death without serenity or majesty,—is the great fraud upon modern civilisation and forethought; blotching the surface and system which civilisation undeniably drafts, and moistening with tears the immense features it spreads and spreads with such velocity before the reached kisses of the soul. Still the right explanation remains to be made about prudence. The prudence of the mere wealth and respectability of the most esteemed life appears too faint for the eye to observe at all when little and large alike drop quietly aside at the thought of the prudence suitable for immortality. What is wisdom that fills the thinness of a year or seventy or eighty years, to wisdom spaced out by ages, and coming back at a certain time with strong reinforcements and rich presents and the clear faces of wedding-guests as far as you can look in every direction running gaily toward you? Only the soul is of itself—all else has reference to what ensues. All that a person does or thinks is of consequence. Not a move can a man or woman make that affects him or her in a day or a month, or any part of the direct lifetime or the hour of death, but the same affects him or her onward afterward through the indirect lifetime. The indirect is always as great and real as the direct. The spirit receives from the body just as much as it gives to the body. Not one name of word or deed—not of the putrid veins of gluttons or rum-drinkers— not peculation or cunning or betrayal or murder—no serpentine poison of those that seduce women—not the foolish yielding of women—not of the attainment of gain by discreditable means—not any nastiness of appetite— not any harshness of officers to men, or judges to prisoners, or fathers to sons, or sons to fathers, or of husbands to wives, or bosses to their boys—not of greedy looks or malignant wishes—nor any of the wiles practised by people upon themselves—ever is or ever can be stamped on the programme, but it is duly realised and returned, and that returned in further performances, and they returned again. Nor can the push of charity or personal force ever be anything else than the profoundest reason, whether it bring arguments to hand or no. No specification is necessary—to add or subtract or divide is in vain. Little or big, learned or unlearned, white or black, legal or illegal, sick or well, from the first inspiration down the windpipe to the last expiration out of it, all that a male or female does that is vigorous and benevolent and clean is so much sure profit to him or her in the unshakable order of the universe and through the whole scope of it for ever. If the savage or felon is wise, it is well—if the greatest poet or savant is wise, it is simply the same—if the President or chief justice is wise, it is the same—if the young mechanic or farmer is wise, it is no more or less. The interest will come round—all will come round. All the best actions of war and peace—all help given to relatives and strangers, and the poor and old and sorrowful, and young children and widows and the sick, and to all shunned persons—all furtherance of fugitives and of the escape of slaves—all the self-denial that stood steady and aloof on wrecks, and saw others take the seats of the boats—all offering of substance or life for the good old cause, or for a friend's sake or opinion's sake—all pains of enthusiasts scoffed at by their neighbours—all the vast sweet love and precious suffering of mothers—all honest men baffled in strifes recorded or unrecorded—all the grandeur and good of the few ancient nations whose fragments of annals we inherit—and all the good of the hundreds of far mightier and more ancient nations unknown to us by name or date or location—all that was ever manfully begun, whether it succeeded or no—all that has at any time been well suggested out of the divine heart of man, or by the divinity of his mouth, or by the shaping of his great hands—and all that is well thought or done this day on any part of the surface of the globe, or on any of the wandering stars or fixed stars by those there as we are here—or that is henceforth to be well thought or done by you, whoever you are, or by any one—these singly and wholly inured at their time, and inured now, and will inure always, to the identities from which they sprung or shall spring. Did you guess any of them lived only its moment? The world does not so exist— no parts, palpable or impalpable, so exist—no result exists now without being from its long antecedent result, and that from its antecedent, and so backward without the farthest mentionable spot coining a bit nearer the beginning than any other spot…. Whatever satisfies the soul is truth. The prudence of the greatest poet answers at last the craving and glut of the soul, is not contemptuous of less ways of prudence if they conform to its ways, puts off nothing, permits no let-up for its own case or any case, has no particular Sabbath or judgment-day, divides not the living from the dead or the righteous from the unrighteous, is satisfied with the present, matches every thought or act by its correlative, knows no possible forgiveness or deputed atonement—knows that the young man who composedly perilled his life and lost it has done exceeding well for himself, while the man who has not perilled his life, and retains it to old age in riches and ease, has perhaps achieved nothing for himself worth mentioning—and that only that person has no great prudence to learn who has learnt to prefer long-lived things, and favours body and soul the same, and perceives the indirect assuredly following the direct, and what evil or good he does leaping onward and waiting to meet him again—and who in his spirit in any emergency whatever neither hurries nor avoids death.

The direct trial of him who would be the greatest poet is to-day. If he does not flood himself with the immediate age as with vast oceanic tides— and if he does not attract his own land body and soul to himself, and hang on its neck with incomparable love—and if he be not himself the age transfigured—and if to him is not opened the eternity which gives similitude to all periods and locations and processes and animate and inanimate forms, and which is the bond of time, and rises up from its inconceivable vagueness and infiniteness in the swimming shape of to-day, and is held by the ductile anchors of life, and makes the present spot the passage from what was to what shall be, and commits itself to the representation of this wave of an hour, and this one of the sixty beautiful children of the wave—let him merge in the general run and wait his development…. Still, the final test of poems or any character or work remains. The prescient poet projects himself centuries ahead, and judges performer or performance after the changes of time. Does it live through them? Does it still hold on untired? Will the same style, and the direction of genius to similar points, be satisfactory now? Has no new discovery in science, or arrival at superior planes of thought and judgment and behaviour, fixed him or his so that either can be looked down upon? Have the marches of tens and hundreds and thousands of years made willing detours to the right hand and the left hand for his sake? Is he beloved long and long after he is buried? Does the young man think often of him? and the young woman think often of him? and do the middle-aged and the old think of him?

A great poem is for ages and ages, in common, and for all degrees and complexions, and all departments and sects, and for a woman as much as a man, and a man as much as a woman. A great poem is no finish to a man or woman, but rather a beginning. Has any one fancied he could sit at last under some due authority, and rest satisfied with explanations, and realise and be content and full? To no such terminus does the greatest poet bring— he brings neither cessation nor sheltered fatness and ease. The touch of him tells in action. Whom he takes he takes with firm sure grasp into live regions previously unattained. Thenceforward is no rest: they see the space and ineffable sheen that turn the old spots and lights into dead vacuums. The companion of him beholds the birth and progress of stars, and learns one of the meanings. Now there shall be a man cohered out of tumult and chaos. The elder encourages the younger, and shows him how: they two shall launch off fearlessly together till the new world fits an orbit for itself, and looks unabashed on the lesser orbits of the stars, and sweeps through the ceaseless rings, and shall never be quiet again.

There will soon be no more priests. Their work is done. They may wait a while—perhaps a generation or two,—dropping off by degrees. A superior breed shall take their place—the gangs of kosmos and prophets en masse shall take their place. A new order shall arise; and they shall be the priests of man, and every man shall be his own priest. The churches built under their umbrage shall be the churches of men and women. Through the divinity of themselves shall the kosmos and the new breed of poets be interpreters of men and women and of all events and things. They shall find their inspiration in real objects to-day, symptoms of the past and future. They shall not deign to defend immortality, or God, or the perfection of things, or liberty, or the exquisite beauty and reality of the soul. They shall arise in America, and be responded to from the remainder of the earth.

The English language befriends the grand American expression—it is brawny enough, and limber and full enough. On the tough stock of a race who, through all change of circumstance, was never without the idea of political liberty, which is the animus of all liberty, it has attracted the terms of daintier and gayer and subtler and more elegant tongues. It is the powerful language of resistance—it is the dialect of common sense. It is the speech of the proud and melancholy races, and of all who aspire. It is the chosen tongue to express growth, faith, self-esteem, freedom, justice, equality, friendliness, amplitude, prudence, decision, and courage. It is the medium that shall well nigh express the inexpressible.

No great literature, nor any like style of behaviour or oratory or social intercourse or household arrangements or public institutions, or the treatment by bosses of employed people, nor executive detail, or detail of the army or navy, nor spirit of legislation, or courts or police, or tuition or architecture, or songs or amusements, or the costumes of young men, can long elude the jealous and passionate instinct of American standards. Whether or no the sign appears from the mouths of the people, it throbs a live interrogation in every freeman's and freewoman's heart after that which passes by, or this built to remain. Is it uniform with my country? Are its disposals without ignominious distinctions? Is it for the ever-growing communes of brothers and lovers, large, well united, proud beyond the old models, generous beyond all models? Is it something grown fresh out of the fields, or drawn from the sea, for use to me, to-day, here? I know that what answers for me, an American, must answer for any individual or nation that serves for a part of my materials. Does this answer? or is it without reference to universal needs? or sprung of the needs of the less developed society of special ranks? or old needs of pleasure overlaid by modern science and forms? Does this acknowledge liberty with audible and absolute acknowledgment, and set slavery at nought, for life and death? Will it help breed one good-shaped man, and a woman to be his perfect and independent mate? Does it improve manners? Is it for the nursing of the young of the republic? Does it solve readily with the sweet milk of the breasts of the mother of many children? Has it too the old, ever-fresh forbearance and impartiality? Does it look with the same love on the last-born and on those hardening toward stature, and on the errant, and on those who disdain all strength of assault outside of their own?

The poems distilled from other poems will probably pass away. The coward will surely pass away. The expectation of the vital and great can only be satisfied by the demeanour of the vital and great. The swarms of the polished, deprecating, and reflectors, and the polite, float off and leave no remembrance. America prepares with composure and goodwill for the visitors that have sent word. It is not intellect that is to be their warrant and welcome. The talented, the artist, the ingenious, the editor, the statesman, the erudite—they are not unappreciated—they fall in their place and do their work. The soul of the nation also does its work. No disguise can pass on it—no disguise can conceal from it. It rejects none, it permits all. Only toward as good as itself and toward the like of itself will it advance half-way. An individual is as superb as a nation when he has the qualities which make a superb nation. The soul of the largest and wealthiest and proudest nation may well go half-way to meet that of its poets. The signs are effectual. There is no fear of mistake. If the one is true, the other is true. The proof of a poet is that his country absorbs him as affectionately as he has absorbed it.

[Script: Meantime, dear friend,
Farewell, Walt Whitman.]