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when seen at a little distance, at a little height of thought. One tendency unites them all. The voyage of the best ship is a zigzag line of a hundred tacks. This is only microscopic criticism. See the line from a sufficient distance, and it straightens itself to the average tendency. Your genuine action will explain itself, and will explain your other genuine actions. Your conformity explains nothing. Act singly, and what you have already done singly will justify you now. Greatness always appeals to the future. If I can be great enough now to do right and scorn eyes, I must have done so much right before as to defend me now. Be it how it will, do right now. Always scorn appearances, and you always may. The force of character is cumulative. All the foregone days of virtue work their health into this. What makes the majesty of the heroes of the senate and the field, which so fills the imagination? The consciousness of a train of great days and victories behind. There they all stand, and shed an united light on the ad. vancing actor. He is attended as by a visible escort of angels to every man's eye. That is it which throws thunder into Chatham's voice, and dignity into Washington's port, and America into Adams's eye. Honour is venerable to us, because it is no ephemeris. It is always ancient virtue. We worship it to-day, because it is not of to-day. We love it and pay it homage, because it is not a trap for our love and homage, but is self-dependent, self-derived, and therefore of an old immaculate pedigree, even if shewn in a young person.”
“Man does not stand in awe of man, nor is the soul admonished to stay at home, to put itself in communication with the internal ocean, but it goes abroad to heg a cup of water of the urns of men. We must go alone. Isolation must precede true society. I like the silent church before the service begins, better than any preaching. How far off, how cool, how chaste the persons look, begirt each one with a precinct or sanctuary! So let us always sit. Why should we assume the faults of our friend, or wife, or father, or child, because they sit around our hearth, or are said to have the same blood? All men have my blood, and I have all men's. Not for that will I adopt their petulance or folly, even to the extent of being ashamed of it. But your isolation must not be mechanical, but spiritual, that is, must be elevation. At times the whole world seems to be in conspiracy to importune you with emphatic trifles. Friend, client, child, sickness, fear, want, charity, all knock at once at thy closet-door and say, “Come out unto us.'-Do not spill thy soul; do not all descend ; keep thy state; stay at home in thine own heaven; come not for a moment into their facts, into their hubbub of conflicting appearances, but let in the light of thy law on their confusion. The power men possess to annoy me, I give them by a weak curiosity. No man can come near me but through my act. What we love, that we have; but by desire we bereave ourselves of the love.
“If we cannot at once rise to the sanctities of obedience and faith, let us at least resist our temptations, let us enter into the state of war, and wake Thor and Woden, courage and constancy, in our Saxon breasts. This is to be done in our smooth times by speaking the truth. Check this lying hos pitality and lying affection. Live no longer to the expectation of these deceived and deceiving people with whom we converse. Say to them, O father, O mother, O wife, O brother, O friend, I have lived with you after appearances hitherto. Henceforward I am the truth's. Be it known unto you that henceforward I obey no law less than the eternal law. I will have no covenants but proximities. I shall endeavour to nourish my parents, to support my family, to be the chaste husband of one wife,-but these relations I must fill after a new and unprecedented way. I appeal from your customs. I must be myself. I cannot break myself any longer for you, or you. I you can love me for what I am, we shall be the happier. If you cannot, I will still seek to deserve that you should. I must be myself. I will not
bide my tastes or aversions. I will so trust that what is deep is holy, that I will do strongly before the sun and moon whatever inly rejoices me, and the heart appoints. If you are noble, I will love you, if you are not, I will not hurt you and myself by hypocritical attentions. If you are true, but not in the same truth with me, cleave to your companions; I will seek my own. I do this not selfisbly, but humbly and truly. It is alike your interest and mine and all men's, however long we have dwelt in lies, to live in truth. Does this sound harsh to-day? You will soon love what is dictated by your nature as well as mine; and if we follow the truth, it will bring us out safe at last.—But so you may give these friends pain. Yes, but I cannot sell my liberty and my power, to save their sensibility. Besides, all persons bave their moments of reason, when they look out into the region of absolute truth; then will they justify me and do the same thing.
“The populace think that your rejection of popular standards is a rejection of all standard, and mere antinomianism ; and the bold sensualist will use the name of philosophy to gild his crimes. But the law of consciousness abides. There are two confessionals, in one or the other of which we must be shriven. You may fulfil your round of duties by clearing yourself in the direct, or in the reflex way. Consider whether you have satisfied your relations to father, mother, cousin, neighbour, town, cat, and dog ; whether any of these can upbraid you. But I may also neglect this reflex standard, and absolve me to myself. I have my own stern claims and perfect circle. It denies the name of duty to many offices that are called duties. But if I can discharge its debts, it enables me to dispense with the popular code. If any one imagines that this law is lax, let him keep its commandment one day.
"And truly it demands something godlike in him who has cast off the common motives of humanity, and has ventured to trust himself for a taskmaster. High be his heart, faithful his will, clear his sight, that he may in good earnest be doctrine, society, law to himself, that a simple purpose may be to him as strong as iron necessity is to others.
"If any man consider the present aspects of what is called by distinction society, he will see the need of these ethics. The sinew and heart of man seem to be drawn out, and we are become timorous desponding whimperers. We are afraid of truth, afraid of fortune, afraid of death, and afraid of each other. Our age yields no great and perfect persons. We want men and women who shall renovate life and our social state, but we see that most natures are insolvent; cannot satisfy their own wants, have an ambition out of all proportion to their practical force, and so do lean and beg day and might continually. Our housekeeping is mendicant; our arts, our occupations, our marriages, our religion we have not chosen, but society has chosen for us. We are parlour soldiers. The rugged battle of fate, where strength is born, we shun.
"If our young men miscarry in their first enterprizes, they lose all heart. If the young merchant fails, men say he is ruined. If the finest genius studies at one of our colleges, and is not installed in an office within one year afterwards in the cities or suburbs of Boston or New York, it seems to his friends and to himself that he is right in being disheartened and in complaining the rest of his life. A sturdy lad from New Hampshire or Vermont, who in turn tries all the professions, who teams it, farms it, peddles, keeps a school, preaches, edits a newspaper, goes to Congress, buys a township, and so forth, in successive years, and always, like a cat, falls on his feet, is worth a hundred of these city dolls. He walks abreast with his days, and feels no shame in not studying a profession,' for he does not postpone his life, but lives already. He has not one chance, but a hundred chances. Let a stoic arise who shall reveal the resources of man, and tell men they are not leaning willows, but can and must detach themselves; that with the exercise of selftrust, new powers shall appear ; that a man is the word made flesh, born to shed healing to the nations; that he should be ashamed of our compassion; and that the moment he acts from himself, tossing the laws, the books, idolatries, and customs out of the window, we pity him no more, but thank and revere him ;-and that teacher shall restore the life of man to splendour, and make his name dear to all history."
Let the reader turn Ostrich, and digest these sentences, as best he may.
The essay on “Compensation" is exceedingly beautiful. It exhibits the perfect justice that prevails throughout the universe ; and declares that every apparent defect is compensated by a correspondent excellence—that, in reality, though there be variety, there is no inequality. The exemplification of this gives Mr. Emerson opportunity for the introduction of mucb noble prose poetry : but mindful of our limited space, we shall launch at once into the consideration of“ Spiritual Laws."
Emerson's philosophy will not permit the world we live in to be libelled. It is in his estimation, what its Maker declared it to be-very good. It is good because fitted for man; if we think it deformed, our thought convicts us of deformity ourselves. But common speculatists argue as if men, instead of being the lords of the creation, were its slaves; and thus self-degraded from their rightful dignity, they believe themselves miserable; exaggerate their sorrows; and are wretches because they will be so. But however cloudy we may make the present, the past revels in a sunshine of its own.
“When we look at ourselves," says Emerson, “in the light of thought, we discover that our life is embosomed in beauty. Bebind us, as we go, all things assume pleasing forms, as clouds do far off. Not only things familiar and stale, but even the tragic and terrible, are comely, as they take their place in the pictures of memory. The river-bank, the weed at the water-side, the old house, the foolish person,-however neglected in the passing,-have a grace in the past. Even the corpse that has lain in the chambers has added a solemn ornament to the house. The soul will not know either deformity or pain. If in the hours of clear reason we should speak the severest truth, we should say, that we had never made a sacrifice In these hours the mind seems so great, that nothing can be taken from us that seems much. All loss, all pain is particular: the universe remains to the heart unhurt. Distress never, trifles never abate our trust. No man ever stated his griefs as lightly as he might. Allow for exaggeration in the most patient and sorely ridden hack that ever was driven. For it is only the finite that has wrought and suffered; the infinite lies stretched in smiling repose.
“The intellectual life may be kept clean and healthful, if man will live the life of nature, and not import into his mind difficulties which are none of his. No man need be perplexed in his speculations. Let him do and say what strictly belongs to him, and, though very ignorant of books, his nature shall not yield him any intellectual obstructions and doubts. Our young people are diseased with the theological problems of original sin, origin of evil, predestination, and the like. These never presented a practical difficulty to any man,-never darkened across any man's road, who did not go out of his way to seek them. These are the soul's mumps and measles and hooping. coughs; and those who have not caught them cannot describe their health or prescribe the cure. A simple mind will not know these enemies. It is quite another thing that he should be able to give account of his faith, and expound to another the theory of his self-union and freedom. This requires rare gifts. Yet without this self-knowledge, there may be a sylvan strength and integrity in that which he is. 'A few strong instincts and a few plain rules' suffice us.
“My will never gave the images in my mind the rank they now take The regular course of studies, the years of academical and professional education, have not yielded me better facts than some idle books under the bench at the Latin school. What we do not call education is more precious than that which we call so. We form no guess, at the time of receiving a
thought, of its comparative value. And education often wastes its efforts in atternpts to thwart and baulk this natural magnetism, which with sure discrimination selects its own.
“In like manner, our moral nature is vitiated by any interference of our will. People represent virtue as a struggle, and take to themselves great airs upon their attainments; and the question is everywhere vexed, when a noble nature is commended, Whether the man is not better who strives with temptation? But there is no merit in the matter. Either God is there, or he is not there. We love characters in proportion as they are impulsive and spontaneous. The less a man thinks or knows about his virtues, the better we like him. Timoleon's victories are the best victories; which ran and flowed like Homer's verses, Plutarch said. When we see a soul whose acts are all regal, graceful and pleasant as roses, we must thank God that such things can be and are, and not turn sourly on the angel, and say, “Crump is a better man with his grunting resistance to all his native devils.'
"Not less conspicuous is the preponderance of nature over will in all praetical life. There is less intention in history than we ascribe to it. We impute deep-laid, far-sighted plans to Cæsar and Napoleon ; but the best of their power was in nature, not in them. Men of an extraordinary success, in their honest moments have always sung, ‘Not unto us, not unto us.' According to the faith of their times, they have built altars to Fortune or to Destiny, or to St. Julian. Their success lay in their parallelism to the course of thought, which found in them an unobstructed channel; and the wonders of which they were the visible conductors seemed to the eye their deed. Did the wires generate the galvanism? It is even true that there was less in them on which they could reflect than in another; as the virtue of a pipe is to be smooth and hollow. That which externally seemed will and immoveableness, was willingness and self-annihilation. Could Shakspeare give a theory of Shakspeare ? Could ever a man of prodigious mathematical genius convey to others any insight into his methods ? If he could communicate that secret, instantly it would lose all its exaggerated value, blending with the daylight and the vital energy, the power to stand and to go.
“The lesson is forcibly taught by these observations, that our life might be much easier and simpler, than we make it; that the world might be a happier place than it is; that there is no need of struggles, convulsions, and despairs, of the wridging of the hands and the gnashing of the teeth; that we miscreate our own evils. We interfere with the optimism of nature; for, whenever we get this vantage-ground of the past, or of a wiser mind in the present, we are able to discern that we are begirt with spiritual laws which execute themselves.
"The face of external nature teaches the same lesson with calm superiority. Nature will not have us fret and fume. She does not like our benevolence or our learning, much better than she likes our frauds and wars. When we come out of the Caucus, or the Bank, or the Abolition-convention, or the Temperance-meeting, or the Transcendental club, into the fields and woods, she says to us, 'So hot? my little sir.
"We are full of mechanical actions. We must needs intermeddle, and have things in our own way, until the sacrifices and virtues of society are odious. Love should make joy; but our benevolence is unhappy. Our Sundayschools, and churches, and pauper-societies, are yokes to the neck. We pain ourselves to please nobody. There are natural ways of arriving at the same ends at which these aim, but do not arrive. Why should all virtue work in one and the same way? Why should all give dollars ? It is very inconvenient to us country folk, and we do not think any good will come of it. We have not dollars. Merchants have: let them give them. Farmers will give corn. Poets will sing. Women will sew. Labourers will lend a hand. The children will bring flowers. And why drag this dead weight of a Sunday-school over the whole Christendom? It is natural and beautiful that childhood should inquire, and maturity should teach ; but it is time enough to answer questions when they are asked. Do not shut up the young people against their will in a pew, and force the children to ask them questions for an hour against their will.
“If we look wider, things are all alike ; laws, and letters, and creeds, and modes of living, seem a travestie of truth. Our society is encumbered by ponderous machinery, which resembles the endless aqueducts which the Romans built over hill and dale, and which are superseded by the discovery of the law that water rises to the level of its source. It is a Chinese wall, which any nimble Tartar can leap over. It is a standing army, not so good as a peace. It is a graduated, titled, richly appointed Empire, quite superfluous when Town-meetings are found to answer just as well.
“Let us draw a lesson from nature, which always works by short ways. When the fruit is ripe, it falls. When the fruit is despatched, the leaf falls. The circuit of the waters is mere falling. The walking of man and all animals is a falling forward. All our manual labour and works of strength, as prying, splitting, digging, rowing, and so forth, are done by dint of continual falling; and the globe, earth, moon, comet, sun, star, fall for ever and ever.
“The simplicity of the universe is very different from the simplicity of a machine. He who sees moral nature out and out, and thoroughly knows how knowledge is acquired and character formed, is a pedant. The simplicity of nature is not that which may easily be read, but is inexhaustible. The last analysis can no wise be made. We judge of a man's wisdom by his hope, knowing that the perception of the inexhaustibleness of nature is an immortal youth. The wild fertility of nature is felt in comparing our rigid names and reputations with our fluid consciousness. We pass in the world for sects and schools, for erudition and piety; and we are all the time jejune babes. One sees very well how Pyrrhonism grew up. Every man sees that he is at that middle point whereof every thing may be affirmed and denied with equal reason. He is old, he is young, he is very wise, he is altogether ignorant. He hears and feels what you say of the seraphim and of the tigpedlar. There is no permanent wise man, except in the figment of the stoics. We side with the hero, as we read or paint, against the coward and the robber; but we have been ourselves that coward and robber, and shall be again, not in the low circumstance, but in comparison with the grandeurs possible to the soul.
“A little consideration of what takes place around us every day would shew us that a higher law than that of our will regulates events; that our painful labours are very unnecessary, and altogether fruitless; that only in our easy, simple, spontaneous action are we strong, and by contenting ourselves with obedience we become divine. Belief and love,-a believing love will relieve us of a vast load of care. O my brothers, God exists. There is a soul at the centre of nature, and over the will of every man, so that none of us cani wrong the universe. It has so infused its strong enchantment into nature, that we prosper when we accept its advice; and when we struggle to wound its creatures, our hands are glued to our sides, or they beat our own breasts. The whole course of things goes to teach us faith. We need only obey. There is guidance for each of us, and by lowly listening we shall hear the right word. Why need you choose so painfully your place, and occupation, and associates, and modes of action and of entertainment ? Certainly there is a possible right for you, that precludes the need of balance and wilful election. For you there is a reality, a fit place and congenial duties. Place yourself in the middle of the stream of power and wisdom which flows into you as life, place yourself in the full centre of that flood, then you are without effort impelled to truth, to right, and a perfect contentment. Then you put all gainsayers in the wrong. Then you are the world, the measure of right, of truth, of beauty. If we will not be marplots with our miserable interferences, the work, the society, letters, arts, science, religion of men, would go on far better than now; and the Heaven predicted from the begin