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than the. greatest type of author may be obscure and must be 

 personal through his writings, but to address the whole world, 

 to be greatest in literary art, one must so dominate it in clear- 

 ness and impersonality as though behind the 01} T mpian clouds, 

 where almost alone stands Shakespeare. The grand epic traits 

 of Homer, all but his equal among the immortals, admit of no 

 direct comparison between them, but speaking broadly, there is 

 nothing to choose between them on the score of clearness and 

 impersonality. 



It is recognized that what is superlatively great in art is known 

 as such by all orders of men: the fact is thus determined. 

 Before such works no veil of obscurity hangs, but supreme 

 greatness in them is revealed, if not equally, at least as a 

 presence to all men. This law of perception, however, does not 

 exist for science and the highest scientific men. Herbert Spen- 

 cer has toiled through a long life generally unknown, and wholly 

 unremunerated with this world's goods, although, with well- 

 poised brain and feet firmly set on logical procedure, 'he has 

 made a march of progress, barring his agnosticism, joined by 

 thousands who have taken fire from his torch to millions beyond 

 unaware of whence came the light. But art is for all the world, 

 by the simple avenues of sense, with much or little intellect, 

 while science, the possession of the few, must ever remain 

 beyond the ken of the multitude save in diluted forms of knowl- 

 edge. Yet, in entire forgetfulness of the present civilized stand- 

 point in science, Mr. Moulton declared that the savage's knowl- 

 edge of nature far exceeds that of the civilized man. The 

 ground taken for the assertion was the savage's recognized capa- 

 city in woodcraft, following trails, and other skillfulness of the 

 most primitive sort, forced upon him by his daily needs, and not 

 to be spoken of in the same breath with the larger acquaintance 

 with nature possessed by civilized man for centuries, especially 

 that represented by the late wondrous civilized advance through 

 study of the highest physical laws. 



The omne admirari is as pernicious a phase of the human intel- 

 ligence as is that of the nil admirari attitude of mind. To be 

 catholic in taste is not 'to embrace all creeds and proselytize to 

 every faith. To enjoy truly, with exalted sense, is to discrimi- 

 nate. To have the highest aesthetic enjoyment throughout life 

 depends upon holding one's self in the attitude of receptivity for 



