True, there are aptitudes of Nature too. Nature does not make all great men, more than all other men, in the self-same mould. Varieties of aptitude doubtless; but infinitely more of circumstance; and far oftenest it is the _latter_ only that are looked to. But it is as with common men in the learning of trades. You take any man, as yet a vague capability of a man, who could be any kind of craftsman; and make him into a smith, a carpenter, a mason: he is then and thenceforth that and nothing else. And if, as Addison complains, you sometimes see a street-porter, staggering under his load on spindle-shanks, and near at hand a tailor with the frame of a Samson handling a bit of cloth and small Whitechapel needle,--it cannot be considered that aptitude of Nature alone has been consulted here either!--The Great Man also, to what shall he be bound apprentice? Given your Hero, is he to become Conqueror, King, Philosopher, Poet? It is an inexplicably complex controversial-calculation between the world and him! He will read the world and its laws; the world with its laws will be there to be read. What the world, on _this_ matter, shall permit and bid is, as we said, the most important fact about the world.-- Poet and Prophet differ greatly in our loose modern notions of them. In some old languages, again, the titles are synonymous; _Vates_ means both Prophet and Poet: and indeed at all times, Prophet and Poet, well understood, have much kindred of meaning. Fundamentally indeed they are still the same; in this most important respect especially, That they have penetrated both of them into the sacred mystery of the Universe; what Goethe calls "the open secret." "Which is the great secret?" asks one.--"The _open_ secret,"--open to all, seen by almost none! That divine mystery, which lies everywhere in all Beings, "the Divine Idea of the World, that which lies at the bottom of Appearance," as Fichte styles it; of which all Appearance, from the starry sky to the grass of the field, but especially the Appearance of Man and his work, is but the _vesture_, the embodiment that renders it visible. This divine mystery _is_ in all times and in all places; veritably is. In most times and places it is greatly overlooked; and the Universe, definable always in one or the other dialect, as the realized Thought of God, is considered a trivial, inert, commonplace matter,--as if, says the Satirist, it were a dead thing, which some upholsterer had put together! It could do no good, at present, to _speak_ much about this; but it is a pity for every one of us if we do not know it, live ever in the knowledge of it. Really a most mournful pity;--a failure to live at all, if we live otherwise!