But it may bring out more important results to ask why, especially by what peculiar mental habits it is, that minds which might, with the best reason, make a parade of their powers, are apparently so utterly unconscious of them, and so thoroughly simple. A chief reason is, that a great mind is completely absorbed in the objects before it, to the entire forgetfulness of self. The objects must be great certainly, thus to fill the mind; there must also be great powers to grasp them. Both these things are supposed in the truly great man. But the peculiar feature of his mind is this complete absorption in the objects of contemplation. It is carried forth beyond the cares and complexities of what most men call self, and for a time, at least, identifies itself with its object. His own powers, as things of selfish pride, are the last to concern his thoughts, and are only instruments of bringing before him the truth. In this he approaches what may be regarded as perfect mental action. For what are these powers but instruments? And what is the mind in itself apart from its objects? Truths so plain seem to be forgotten by those who idolize mental power in themselves and others, more than they revere the truth, on which it is, or should be employed. To this it may be added, that the great mind is generally absorbed by single objects. The one truth which absorbed the mind of Newton, was that of the law of universal gravitation. All the energies of Bacon’s mind were active in the elucidation of the single truth, that facts are at the foundation of reasoning. The same has been true of those who have made plain great moral truths. Indeed the end of every mind which acts to purpose is more or less definitely the perception of unity. But many minds mistake the single truth which explains the whole subject, or assuming that which is false, or taking up minor relations, or seeking complication for the love of it, go a-raving amid cycles and epicycles, extent of knowledge only making the confusion greater. You shall see men disquieting themselves in vain, and plunging into hot and endless debate, all for the overlooking of some single truth which puts an end to all question. It is this tendency towards unity dimly seen in ordinary minds, which is brought out into a distinct habit, in minds of a higher order, and gives them their peculiar oneness and simplicity.