IN view of the significance of nature, we arrive at once at a new fact, that nature is a discipline. This use of the world includes the preceding uses, as parts of itself.
Considering nature’s significance, we immediately recognize a new fact: nature teaches and trains us. This use of the world includes all the uses already discussed as parts of itself.
Space, time, society, labor, climate, food, locomotion, the animals, the mechanical forces, give us sincerest lessons, day by day, whose meaning is unlimited. They educate both the Understanding and the Reason. Every property of matter is a school for the understanding,—its solidity or resistance, its inertia, its extension, its figure, its divisibility. The understanding adds, divides, combines, measures, and finds nutriment and room for its activity in this worthy scene. Meantime, Reason transfers all these lessons into its own world of thought, by perceiving the analogy that marries Matter and Mind.
Space, time, society, work, climate, food, movement, animals, and mechanical forces teach us the truest lessons every day. Their meaning has no limit. They educate both the Understanding and Reason. Every property of matter trains the Understanding. These include its solidity or resistance, its inertia, its size, its shape, and its ability to be divided. The Understanding adds, divides, combines, and measures. In this rich setting, it finds nourishment and room to work. Meanwhile, Reason carries all these lessons into its own world of thought. It does this by recognizing the likeness that unites Matter and Mind.
1. Nature is a discipline of the understanding in intellectual truths. Our dealing with sensible objects is a constant exercise in the necessary lessons of difference, of likeness, of order, of being and seeming, of progressive arrangement; of ascent from particular to general; of combination to one end of manifold forces. Proportioned to the importance of the organ to be formed, is the extreme care with which its tuition is provided,—a care pretermitted in no single case. What tedious training, day after day, year after year, never ending, to form the common sense; what continual reproduction of annoyances, inconveniences, dilemmas; what rejoicing over us of little men; what disputing of prices, what reckonings of interest,—and all to form the Hand of the mind;—to instruct us that "good thoughts are no better than good dreams, unless they be executed!"
1. Nature trains the understanding in intellectual truths. Our dealings with physical objects constantly teach us essential lessons. We learn difference, likeness, order, reality and appearance, and step-by-step arrangement. We learn to move from particular facts to general principles, and to combine many forces toward one goal. The care devoted to this training matches the importance of the mental faculty being developed. That care is never neglected in a single case. What tedious training, day after day, year after year, without end, goes into forming common sense! What constantly recurring annoyances, inconveniences, and dilemmas! How petty people gloat over us! What haggling over prices, what calculations of interest! And all this develops the mind’s hand, its ability to act. It teaches us that "good thoughts are no better than good dreams, unless they are put into action!"
The same good office is performed by Property and its filial systems of debt and credit. Debt, grinding debt, whose iron face the widow, the orphan, and the sons of genius fear and hate;—debt, which consumes so much time, which so cripples and disheartens a great spirit with cares that seem so base, is a preceptor whose lessons cannot be forgone, and is needed most by those who suffer from it most. Moreover, property, which has been well compared to snow,—"if it fall level to-day, it will be blown into drifts to-morrow,"—is the surface action of internal machinery, like the index on the face of a clock. Whilst now it is the gymnastics of the understanding, it is hiving in the foresight of the spirit, experience in profounder laws.
Property and the systems of debt and credit that grow from it serve the same good purpose. Debt is crushing. Its harsh face inspires fear and hatred in widows, orphans, and people of genius. It consumes so much time. It burdens great spirits with seemingly petty worries, weakening and discouraging them. Yet debt is a teacher whose lessons cannot be skipped. Those who suffer most from it need it most. Moreover, property has rightly been compared to snow. "If it falls evenly today, it will be blown into drifts tomorrow." Property is the outward sign of inner workings, like the hands on a clock face. For now, it exercises the understanding. At the same time, it stores up experience of deeper laws, building the spirit’s foresight.
The whole character and fortune of the individual are affected by the least inequalities in the culture of the understanding; for example, in the perception of differences. Therefore is Space, and therefore Time, that man may know that things are not huddled and lumped, but sundered and individual. A bell and a plough have each their use, and neither can do the office of the other. Water is good to drink, coal to burn, wool to wear; but wool cannot be drunk, nor water spun, nor coal eaten. The wise man shows his wisdom in separation, in gradation, and his scale of creatures and of merits is as wide as nature. The foolish have no range in their scale, but suppose every man is as every other man. What is not good they call the worst, and what is not hateful, they call the best.
Even the smallest differences in how we develop our understanding affect our entire character and fate. One example is our ability to recognize differences. Space and time exist so that we can know things are separate and distinct, not jumbled together. A bell and a plow each have their use, and neither can do the other's job. Water is good to drink, coal to burn, and wool to wear. But wool cannot be drunk, water cannot be spun, and coal cannot be eaten. A wise person shows wisdom by making distinctions and recognizing degrees of difference. Their scale for ranking beings and their merits is as broad as nature itself. Foolish people have no range in their scale, but assume every person is just like every other. Whatever is not good, they call the worst. Whatever is not hateful, they call the best.
In like manner, what good heed, nature forms in us! She pardons no mistakes. Her yea is yea, and her nay, nay.
In the same way, how well nature teaches us to pay attention! She forgives no mistakes. Her yes means yes, and her no means no.
The first steps in Agriculture, Astronomy, Zoölogy, (those first steps which the farmer, the hunter, and the sailor take,) teach that nature's dice are always loaded; that in her heaps and rubbish are concealed sure and useful results.
The first lessons in agriculture, astronomy, and zoology are those learned by farmers, hunters, and sailors. They teach us that nature’s dice are always loaded. Hidden in her piles and scraps are reliable and useful results.
How calmly and genially the mind apprehends one after another the laws of physics! What noble emotions dilate the mortal as he enters into the counsels of the creation, and feels by knowledge the privilege to BE! His insight refines him. The beauty of nature shines in his own breast. Man is greater that he can see this, and the universe less, because Time and Space relations vanish as laws are known.
How calmly and gladly the mind grasps the laws of physics, one after another! What noble feelings fill a person who begins to understand creation’s inner workings! Through knowledge, he feels the privilege of BEING! His insight refines him. Nature’s beauty shines in his own heart. Humanity becomes greater through the ability to see this, and the universe becomes smaller. As its laws become known, the relationships of time and space vanish.
Here again we are impressed and even daunted by the immense Universe to be explored. "What we know, is a point to what we do not know." Open any recent journal of science, and weigh the problems suggested concerning Light, Heat, Electricity, Magnetism, Physiology, Geology, and judge whether the interest of natural science is likely to be soon exhausted.
Once again, we are awed and even intimidated by the vast universe we have yet to explore. "What we know is only a tiny point compared with what we do not know." Open any recent science journal. Consider the questions it raises about light, heat, electricity, magnetism, physiology, and geology. Then judge whether the natural sciences are likely to run out of things to explore anytime soon.
Passing by many particulars of the discipline of nature, we must not omit to specify two.
Although we will skip many details of how nature trains us, we must point out two.
The exercise of the Will or the lesson of power is taught in every event. From the child's successive possession of his several senses up to the hour when he saith, "Thy will be done!" he is learning the secret, that he can reduce under his will, not only particular events, but great classes, nay the whole series of events, and so conform all facts to his character. Nature is thoroughly mediate. It is made to serve. It receives the dominion of man as meekly as the ass on which the Saviour rode. It offers all its kingdoms to man as the raw material which he may mould into what is useful. Man is never weary of working it up. He forges the subtile and delicate air into wise and melodious words, and gives them wing as angels of persuasion and command. One after another, his victorious thought comes up with and reduces all things, until the world becomes, at last, only a realized will,—the double of the man.
Every event teaches us to exercise our will and understand our power. A child begins by gaining control of his senses, one after another. His learning continues until the hour when he says, "Your will be done!" He learns that he can bring not only individual events under his will, but whole classes of events. He can even master the entire course of events, shaping all facts to match his character. Nature is entirely a means to an end. It is made to serve. It accepts human rule as meekly as the donkey on which the Savior rode. It offers all its kingdoms as raw material for people to shape into useful things. People never tire of working with it. They shape the fine, delicate air into wise and musical words. They give these words wings, like angels carrying persuasion and command. One by one, triumphant human thoughts catch up with and master all things. At last, the world becomes nothing but human will made real, a reflection of the person who shaped it.
2. Sensible objects conform to the premonitions of Reason and reflect the conscience. All things are moral; and in their boundless changes have an unceasing reference to spiritual nature. Therefore is nature glorious with form, color, and motion, that every globe in the remotest heaven; every chemical change from the rudest crystal up to the laws of life; every change of vegetation from the first principle of growth in the eye of a leaf, to the tropical forest and antediluvian coal-mine; every animal function from the sponge up to Hercules, shall hint or thunder to man the laws of right and wrong, and echo the Ten Commandments. Therefore is nature ever the ally of Religion: lends all her pomp and riches to the religious sentiment. Prophet and priest, David, Isaiah, Jesus, have drawn deeply from this source. This ethical character so penetrates the bone and marrow of nature, as to seem the end for which it was made. Whatever private purpose is answered by any member or part, this is its public and universal function, and is never omitted. Nothing in nature is exhausted in its first use. When a thing has served an end to the uttermost, it is wholly new for an ulterior service. In God, every end is converted into a new means. Thus the use of commodity, regarded by itself, is mean and squalid. But it is to the mind an education in the doctrine of Use, namely, that a thing is good only so far as it serves; that a conspiring of parts and efforts to the production of an end, is essential to any being. The first and gross manifestation of this truth, is our inevitable and hated training in values and wants, in corn and meat.
2. Objects we perceive through the senses confirm what Reason anticipates and reflect our conscience. All things are moral. Through their endless changes, they constantly point to spiritual reality. Nature is glorious in form, color, and motion so that everything may teach us right and wrong. Every globe in the farthest heavens does this. So does every chemical change, from the simplest crystal to the laws of life. So does every change in plant life, from growth beginning in a leaf bud to tropical forests and prehistoric coalfields. So does every animal function, from the sponge to Hercules. All these whisper or thunder the laws of right and wrong to humanity, and echo the Ten Commandments. Nature is therefore always Religion’s ally. She lends all her splendor and riches to religious feeling. Prophets and priests, David, Isaiah, and Jesus, have drawn deeply from this source. This moral character runs so deeply through nature that it seems to be the purpose of nature’s creation. Whatever particular purpose any part serves, this is its universal function, and it never fails to fulfill it. Nothing in nature is used up by its first purpose. When something has served one purpose completely, it becomes entirely new for another use. In God, every end becomes a new means. Thus, material usefulness, considered alone, is low and miserable. But it teaches the mind the principle of Use, that a thing is good only insofar as it serves. It also teaches that every being requires its parts and efforts to work together toward an end. The first and most basic expression of this truth is our unavoidable and hated schooling in worth and need. We learn it through grain and meat.
It has already been illustrated, that every natural process is a version of a moral sentence. The moral law lies at the centre of nature and radiates to the circumference. It is the pith and marrow of every substance, every relation, and every process. All things with which we deal, preach to us. What is a farm but a mute gospel? The chaff and the wheat, weeds and plants, blight, rain, insects, sun,—it is a sacred emblem from the first furrow of spring to the last stack which the snow of winter overtakes in the fields. But the sailor, the shepherd, the miner, the merchant, in their several resorts, have each an experience precisely parallel, and leading to the same conclusion: because all organizations are radically alike. Nor can it be doubted that this moral sentiment which thus scents the air, grows in the grain, and impregnates the waters of the world, is caught by man and sinks into his soul. The moral influence of nature upon every individual is that amount of truth which it illustrates to him. Who can estimate this? Who can guess how much firmness the sea-beaten rock has taught the fisherman? how much tranquillity has been reflected to man from the azure sky, over whose unspotted deeps the winds forevermore drive flocks of stormy clouds, and leave no wrinkle or stain? how much industry and providence and affection we have caught from the pantomime of brutes? What a searching preacher of self-command is the varying phenomenon of Health!
We have already seen that every natural process expresses a moral truth. Moral law lies at the center of nature and radiates to its outer edges. It is the heart and essence of every substance, every relationship, and every process. Everything we deal with preaches to us. What is a farm but a silent gospel? The chaff and wheat, weeds and crops, blight, rain, insects, and sun together form a sacred symbol. This lasts from spring’s first furrow to the last stack of crops caught by winter snow in the fields. But sailors, shepherds, miners, and merchants each have precisely parallel experiences in their own settings. These lead to the same conclusion, because all organized things are fundamentally alike. Nor can we doubt that this moral spirit enters people and sinks into their souls. It scents the air, grows in the grain, and fills the waters of the world. Nature’s moral influence on each person is the amount of truth it reveals to them. Who can measure this? Who can guess how much firmness the wave-battered rock has taught the fisherman? How much peace has the blue sky reflected into the human soul? Winds forever drive flocks of storm clouds across its spotless depths, yet leave no wrinkle or stain. How much hard work, foresight, and affection have we learned from the wordless actions of animals? What a deeply probing preacher of self-control our changing state of health is!
Herein is especially apprehended the unity of Nature,—the unity in variety,—which meets us everywhere. All the endless variety of things make an identical impression. Xenophanes complained in his old age, that, look where he would, all things hastened back to Unity. He was weary of seeing the same entity in the tedious variety of forms. The fable of Proteus has a cordial truth. A leaf, a drop, a crystal, a moment of time is related to the whole, and partakes of the perfection of the whole. Each particle is a microcosm, and faithfully renders the likeness of the world.
Here we see most clearly the unity of Nature, its oneness within variety, which we encounter everywhere. All the endless variety of things leaves the same impression. In his old age, Xenophanes complained that wherever he looked, all things rushed back to Unity. He was tired of seeing the same being in a tedious variety of forms. The myth of Proteus holds a heartening truth. A leaf, a drop, a crystal, a moment of time is connected to the whole and shares in its perfection. Each particle is a world in miniature and faithfully reflects the likeness of the world.
Not only resemblances exist in things whose analogy is obvious, as when we detect the type of the human hand in the flipper of the fossil saurus, but also in objects wherein there is great superficial unlikeness. Thus architecture is called "frozen music," by De Stael and Goethe. Vitruvius thought an architect should be a musician. "A Gothic church," said Coleridge, "is a petrified religion." Michael Angelo maintained, that, to an architect, a knowledge of anatomy is essential. In Haydn's oratorios, the notes present to the imagination not only motions, as, of the snake, the stag, and the elephant, but colors also; as the green grass. The law of harmonic sounds reappears in the harmonic colors. The granite is differenced in its laws only by the more or less of heat, from the river that wears it away. The river, as it flows, resembles the air that flows over it; the air resembles the light which traverses it with more subtile currents; the light resembles the heat which rides with it through Space. Each creature is only a modification of the other; the likeness in them is more than the difference, and their radical law is one and the same. A rule of one art, or a law of one organization, holds true throughout nature. So intimate is this Unity, that, it is easily seen, it lies under the undermost garment of nature, and betrays its source in Universal Spirit. For, it pervades Thought also. Every universal truth which we express in words, implies or supposes every other truth. Omne verum vero consonat. It is like a great circle on a sphere, comprising all possible circles; which, however, may be drawn, and comprise it, in like manner. Every such truth is the absolute Ens seen from one side. But it has innumerable sides.
Resemblances exist not only between things whose connection is obvious. We recognize the form of the human hand in the flipper of a fossil reptile. But resemblances also exist between things that look very different. Thus De Stael and Goethe call architecture "frozen music." Vitruvius thought an architect should be a musician. "A Gothic church," said Coleridge, "is a religion turned to stone." Michelangelo maintained that an architect must know anatomy. In Haydn's oratorios, the notes bring to mind not only movements, like those of snakes, stags, and elephants. They also suggest colors, such as the green of grass. The law governing harmonious sounds appears again in harmonious colors. The laws governing granite differ only in the amount of heat from those governing the river that wears it away. The flowing river resembles the air flowing over it. The air resembles the light passing through it in finer currents. The light resembles the heat that travels with it through space. Each being is only a variation of another. Their similarities outweigh their differences, and their fundamental law is one and the same. A rule in one art, or a law governing one living structure, holds true throughout nature. This unity is so close that we can easily see it beneath nature's deepest covering. It reveals its source in the Universal Spirit. For this unity also runs through thought. Every universal truth we express in words implies or assumes every other truth. Every truth agrees with every other truth. It is like a great circle on a sphere, containing all possible circles. Yet those circles, however they are drawn, may likewise contain it. Every such truth is absolute Being seen from one side. But it has countless sides.
The central Unity is still more conspicuous in actions. Words are finite organs of the infinite mind. They cannot cover the dimensions of what is in truth. They break, chop, and impoverish it. An action is the perfection and publication of thought. A right action seems to fill the eye, and to be related to all nature. "The wise man, in doing one thing, does all; or, in the one thing he does rightly, he sees the likeness of all which is done rightly."
The unity at the heart of everything is even clearer in actions. Words are limited tools of the infinite mind. They cannot express the full scope of what truly exists. They break it apart, cut it up, and diminish it. An action completes a thought and makes it known. A right action seems to fill our vision and connect with all of nature. "The wise person, in doing one thing, does all. Or, in the one thing they do rightly, they see the likeness of everything that is done rightly."
Words and actions are not the attributes of brute nature. They introduce us to the human form, of which all other organizations appear to be degradations. When this appears among so many that surround it, the spirit prefers it to all others. It says, 'From such as this, have I drawn joy and knowledge; in such as this, have I found and beheld myself; I will speak to it; it can speak again; it can yield me thought already formed and alive.' In fact, the eye,—the mind,—is always accompanied by these forms, male and female; and these are incomparably the richest informations of the power and order that lie at the heart of things. Unfortunately, every one of them bears the marks as of some injury; is marred and superficially defective. Nevertheless, far different from the deaf and dumb nature around them, these all rest like fountain-pipes on the unfathomed sea of thought and virtue whereto they alone, of all organizations, are the entrances.
Words and actions do not belong to nature without human life. They introduce us to the human form, compared with which all other living forms seem diminished. When this form appears among the many surrounding it, the spirit prefers it to all others. It says, 'From beings like this, I have drawn joy and knowledge. In beings like this, I have found and seen myself. I will speak to this being, who can answer me and offer thoughts already formed and alive.' In fact, human forms, male and female, are always present to the eye and the mind. They are by far the richest expressions of the power and order at the heart of things. Unfortunately, every one of them bears marks of some apparent injury. Each is damaged and flawed on the surface. Yet they are very different from the nature around them, which can neither hear nor speak. They all rest like fountain pipes on the bottomless sea of thought and virtue. Of all living forms, they alone provide entrances to that sea.
It were a pleasant inquiry to follow into detail their ministry to our education, but where would it stop? We are associated in adolescent and adult life with some friends, who, like skies and waters, are coextensive with our idea; who, answering each to a certain affection of the soul, satisfy our desire on that side; whom we lack power to put at such focal distance from us, that we can mend or even analyze them. We cannot choose but love them. When much intercourse with a friend has supplied us with a standard of excellence, and has increased our respect for the resources of God who thus sends a real person to outgo our ideal; when he has, moreover, become an object of thought, and, whilst his character retains all its unconscious effect, is converted in the mind into solid and sweet wisdom,—it is a sign to us that his office is closing, and he is commonly withdrawn from our sight in a short time.
It would be pleasant to explore in detail how they help educate us. But where would such an inquiry end? In youth and adulthood, we have certain friends who, like skies and waters, extend as far as our thoughts. Each answers a particular feeling in the soul and satisfies that part of our desire. We cannot gain enough distance from them to improve them or even analyze them. We cannot help loving them. Close companionship with a friend can give us a standard of excellence. It can deepen our respect for God's resources, as he sends a real person who surpasses our ideal. That friend may also become a subject of reflection. While his character keeps all its unconscious influence, it becomes firm and gentle wisdom in our minds. When this happens, it signals that his role in our lives is coming to an end. Usually, he is soon taken from our sight.