With Whitman, Carlyle[643] recognised the underlying moral purpose of the universe, and the organic unity or solidarity of mankind; but being himself a Calvinistic Jacobin of irritable nerves, these convictions filled him, not with a joyful wonder and faith, but with contempt and despair. He never saw humanity as the body of a Divine and Godlike soul; and though he was continually calling men to duty and repentance, he did so from inward necessity rather than with any anticipation of success. For he felt himself to be a Voice crying in the wilderness. Whitman worshipped the hero as truly as did Carlyle; but then he saw the heroic in the heart of our common humanity, where Carlyle missed it; hence his appeal was one of confidence, not despair. For Mazzini, the word "duty" was not a scourge but a magician's wand, because he believed.[644] The Italian was not, like Carlyle, an iconoclast, but a messenger of good tidings; and if he carried a sword, it was in the name of the Prince of Peace. Like Whitman, he was conscious of the world-life pulsing through him; in himself he found the peremptory spirit of the Republic demanding from him both blood and brain. Like Whitman also, he looked to a comradeship of young men for the regeneration of his nation; and to a poet to come for the great words which alone can unite men and nations, creating the world anew in the image of Humanity. For them both, religion was the ultimate word--a religion free from the shackles of dogma, free in the spirit of the Whole--and it was a word which the world could only receive from the poets that are to be. But while thus similar in their aspirations, they were very different in temper and circumstances. For Mazzini was a fiery, nervous martyr to his cause, a Dantesque exile from the land of his love. And yet his appeal, at least in his writings, is not so intimate as is that of the less vehement apostle of liberty. With Emerson,[645] whose relationship to Whitman I have already discussed, there is the great contrast of temperament. For in him, passion seems to have played but little part. He is one of the noblest of those constitutional Protestants and individualists who are incapable of feeling the fuller tides of the catholic passion of social sympathy. His earnest and profound spirit seems to dwell forever in the sunny cloisters of a thoughtful solitude, far distant from life's rough and tumble. Browning's belief that the immanent Divinity finds expression through passion, and is lost in all suppression of life;[646] and his faith in the universal plan, which includes the worst with the best, relate his thought to Whitman's. For them both, each individual life contains a part of the divine secret. It is the concrete personality of things which they seek to express, though in very different ways.