2. We say "at first," for very soon the prophet has to make a distinction, and to sketch the Servant as something less than the actual nation. The distinction is obscure; it has given rise to a very great deal of controversy. But it is so natural, where a nation is the subject, and of such frequent occurrence in other literatures, that we may almost state it as a general law.
In all the passages quoted above, Israel has been spoken of in the passive mood, as the object of some affection or action on the part of God: _loved_, _formed_, _chosen_, _called_, and _about to be redeemed by Him_. Now, so long as a people thus lie passive, their prophet will naturally think of them as a whole. In their shadow his eye can see them only in the outline of their mass; in their common suffering and servitude his heart will go out to all their individuals, as equally dear and equally in need of redemption. But when the hour comes for the people to work out their own salvation, and they emerge into action, it must needs be different. When they are no more the object of their prophet's affection only, but pass under the test of his experience and judgement, then distinctions naturally appear upon them. Lifted to the light of their destiny, their inequality becomes apparent; tried by its strain, part of them break away. And so, though the prophet continues still to call on the nation by its name to fulfil its calling, what he means by that name is no longer the bulk and the body of the citizenship. A certain ideal of the people fills his mind's eye--an ideal, however, which is no mere spectre floating above his own generation, but is realised in their noble and aspiring portion--although his ignorance as to the exact size of this portion, must always leave his image of them more or less ideal to his eyes. It will be their quality rather than their quantity that is clear to him. In modern history we have two familiar illustrations of this process of winnowing and idealising a people in the light of their destiny, which may prepare us for the more obscure instance of it in our prophecy.
In a well-known passage in the _Areopagitica_, Milton exclaims, "Methinks I see in my mind a noble and puissant nation rousing herself and shaking her invincible locks; methinks I see her as an eagle mewing her mighty youth, and kindling her undazzled eyes at the full midday beam, ... while the whole noise of timorous and flocking birds, with those also that love the twilight, flutter about, amazed at what she means." In this passage the "nation" is no longer what Milton meant by the term in the earlier part of his treatise, where "England" stands simply for the outline of the whole English people; but the "nation" is the true genius of England realised in her enlightened and aspiring sons, and breaking away from the hindering and debasing members of the body politic--"the timorous and flocking birds with those also that love the twilight"--who are indeed Englishmen after the flesh, but form no part of the nation's better self.
Or, recall Mazzini's bitter experience. To no man was his Italy more really one than to this ardent son of hers, who loved every born Italian because he was an Italian, and counted none of the fragments of his unhappy country too petty or too corrupt to be included in the hope of her restoration. To Mazzini's earliest imagination, it was the whole Italian seed, who were ready for redemption, and would rise to achieve it at his summons. But when his summons came, how few responded, and after the first struggles how fewer still remained,--Mazzini himself has told us with breaking heart. The real Italy was but a handful of born Italians; at times it seemed to shrink to the prophet alone. From such a core the conscience indeed spread again, till the entire people was delivered from tyranny and from schism, and now every peasant and burgher from the Alps to Sicily understands what Italy means, and is proud to be an Italian. But for a time Mazzini and his few comrades stood alone. Others of their blood and speech were Piedmontese, Pope's men, Neapolitans,--merchants, lawyers, scholars,--or merely selfish and sensual. They alone were Italians; they alone were Italy.