You will see by this sketch that there is no such thing as a Transcendental party; that there is no pure Transcendentalist; that we know of none but prophets and heralds of such a philosophy; that all who by strong bias of nature have leaned to the spiritual side in doctrine, have stopped short of their goal. We have had many harbingers and forerunners; but of a purely spiritual life, history has afforded no example. I mean, we have yet no man who has leaned entirely on his character, and eaten angels' food; who, trusting to his sentiments, found life made of miracles; who, working for universal aims, found himself fed, he knew not how; clothed, sheltered, and weaponed, he knew not how, and yet it was done by his own hands. Only in the instinct of the lower animals, we find the suggestion of the methods of it, and something higher than our understanding. The squirrel hoards nuts, and the bee gathers honey, without knowing what they do, and they are thus provided for without selfishness or disgrace.
Shall we say, then, that Transcendentalism is the Saturnalia or excess of Faith; the presentiment of a faith proper to man in his integrity, excessive only when his imperfect obedience hinders the satisfaction of his wish. Nature is transcendental, exists primarily, necessarily, ever works and advances, yet takes no thought for the morrow. Man owns the dignity of the life which throbs around him in chemistry, and tree, and animal, and in the involuntary functions of his own body; yet he is balked when he tries to fling himself into this enchanted circle, where all is done without degradation. Yet genius and virtue predict in man the same absence of private ends, and of condescension to circumstances, united with every trait and talent of beauty and power.
This way of thinking, falling on Roman times, made Stoic philosophers; falling on despotic times, made patriot Catos and Brutuses; falling on superstitious times, made prophets and apostles; on popish times, made protestants and ascetic monks, preachers of Faith against the preachers of Works; on prelatical times, made Puritans and Quakers; and falling on Unitarian and commercial times, makes the peculiar shades of Idealism which we know.
