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The Conduct of Life · The Conduct of Life

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  Fate delicate omens traced an air to the lone barge, who witness bear birds
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  and augurys on their wing, chanted ondeceiving things him to beckon him to warn.
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  One might then the poet's scorn to learn of scribe or courier hints written
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  vaster character, and as mind at dawn of day, soft shadows of the
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  evening lay. For the provision is allied unto the things so signified. Or
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  say, the foresight that awaits is the same genius that creates a chance.
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  During one winter a few years ago, that our cities were bent on discussing
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  the theory of the age. By now a coincidence, four or five noted
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  men were each reading a discourse to the citizens of Boston or New York on
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  the spirit of the times. It so happened that the subject had the same
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  prominence, and some remarkable pamphlets journals issued in London of the same season.
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  To me, however, the question of the time resolved itself into a practical
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  question of the conduct of life. How shall I live? We are inconfident
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  to solve the times. Our geometry cannot span the orbits the prevailing ideas.
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  Behold the return and reconcile the opposition. We can only obey our own polarity.
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  Tis find for us to speculate and elect our course. If we must
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  accept an irresistible dictation. In our first steps to gain our wishes, we
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  come upon immovable limitations. We are fired with the hope to reform men.
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  After many experiments, we finally must begin earlier at school. But the boys
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  and girls are not docile. We can make nothing of them. We decide
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  that they are not of good stock. We must begin a reform earlier,
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  still at generation. That is to say, there is fate or laws of
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  the world. But if there be ir resistible dictation, this dictation understands itself,
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  we must accept fate. We are not less compelled to affirm liberty,
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  the significance of the individual, the grandeur of duty, the power of character.
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  This is true, and that other is true. But our geometry cannot
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  span these extreme points and reconcile them. What to do By obeying each thought
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  frankly, by harping, or if you will, pounding on each string,
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  we learn at last its power. But the same obedience to others thoughts we
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  learn theirs. And then comes some reasonable hope of harmonizing them. We are
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  sure that though we know not how necessity does comport with liberty, the individual,
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  with the world, my polarity, with the spirit of the times,
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  the rural, the age has for each a private solution. If one will
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  study his own time, it must be by this method of taking up,
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  in each turn each of the leading topics which belong to our scheme of human
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  life, and by firmly stating all that is agreeable to experience on one,
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  and doing the same justice to the opposing facts and the others, the true
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  limitations will appear. Any excess of emphasis on one part will be corructed,
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  and a just balance will be made. Let us honestly state the facts.
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  Our America has a bad name for superficialness. Great men, great nations have
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  not been boasters in buffoons, but perceivers the terror of life, and have
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  man themselves to face it. The spartan, embodying its religion in his country,
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  dies before its majesty without a question. The Turk, who believes his
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  doom is written on the iron leaf in the moment when he entered the world,
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  rushes on the enemy's saber with undivided will. The Turk, the air
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  of the Persian excepts the fore day and fate. On two days it says
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  not to run from that grave, the appointed and the unappointed day. And
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  the first neither balm nor physician can save, nor thee On the second.
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  The universe sligh. The Hindu under the wheel is as as firm. Our
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  Calvinists in the last generation had something of the same dignity. They felt that
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  the weight of the universe held them down to their place. What could they
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  do? Wise men feel that there is something which cannot be talked or voted
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  away, as strapp or belt which gourgs the world, the destiny, minister
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  general, that executeth in the world, or all the ravance which God has
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  seen before so strong. It is that though the world has sworn the contrary
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  of a thing, be ye or nay, Yet sometimes it shall fall on
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  a day that falleth, not often a thousand years. For certainly our appetites
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  here be it of war, of peace, or hate or love. All
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  this is ruled by the sight above. Chaucer the Night's Tale. The Greek
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  Chatty expressed the same sense, whatever is faded, that will take place the
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  great immense mind of Job is not to be transgressed savages cling to a local
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  god of one tribered town. The broad ecthics Jesus were quickly narrow to village
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  theologies, which preach an election of favoritism, and now and then an amiable
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  person like young stealing Robert Huntington believe in a pistrine providence which, whenever the
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  good man wants a dinner, makes that somebody shall knock at his door and
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  leave a half dollar. But nature is no sentimentalist, does not cost it
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  or pamper us. We must see that the world is rough and surly.
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  Will not mind drowning a matter woman, but swallows your ship like a grain
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  of dust. The cold and considerate of persons, tingles your blood, benumbs
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  your feet, freezes a man like an apple. The diseases yelements, fortune,
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  gravity, lightning respectable persons. We have. Providence is a little rude.
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  The habits of snake and spider, the stamp of tiger and other leapers
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  and bloody jumpers will crackle of the bones of his prey in the coil of
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  the anaconda. These are in the system. And our habits are like theirs.
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  We have just dined, And how we're scrupulously. The slaughter house is
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  concealed in that graceful distance of miles. There is complicity, expensive races,
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  race living at the expensive race. The planet is liable to shocks from comets,
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  perturbations from planets, rendings from earthquakes and volcanoes, alterations of climate,
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  processions of equinoxes. Rivers dry up by opening up of the forest. The
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  sea changes its bed. Towns and counties fall into it. At Lisbon,
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  an earthquake killed manut like flies. At Naples three years ago, ten thousand
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  persons were crushed in a few minutes. The scurvy at sea, the sword,
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  the climate in the west of Africa at Cayenne, at Panama and New
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  York cut off men like a massacre. Our western prairie shake with fever and
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  og. The cholera the smallpox have proved as mortal to some tribes as a
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  frost of the crickets, which, having filled the summer with noise, are
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  silenced by the fall of the temperature of one night without uncovering what does not
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  belong to us. Recounting how many species of parasites hang on at bamboise or
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  groping after intestinal parasites or infusory biters, or the obscurities of alternate generals.
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  The form of the shark, the bilabrus, the jaw of the sea wolf
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  paved with the crushing teeth, the weapons of the grampis, and the warriors
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  hidden in the sea are hints the ferocity and interiors of nature. Let us
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  not deny it. Up and down. Providence is a wild, rough and
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  calculable road to its end. As of no use to try to whitewash its
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  huge mixed instrumentalities were address it up with that terrific benefactor of a clean shirt
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  and white neckcloth of a student in divinity. Will you say the disasters which
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  starting man kind are exceptional, and one need not lay his account for cataclysm
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  of every day. Aye. But what happens once may happen again, And
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  so long as these strokes are not to be parried, they must be feared.
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  But these shocks and ruins are less destructive to us than the stealthy power
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  of other laws, which act on us daily and expensive ends to means is
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  fate. Organization tyrannizing over character, menagerie, or forms and powers of the
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  spine is a book of fate. The bill of the bird. The skull
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  of the snake determines tyrannically its limits. So is the scale of races of
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  temperaments. So is sex, so is climb. So is the reaction of
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  talent, prisoning the vital force in certain directions. Every spirit makes his house,
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  but afterwards the house cons finds the spirit. The gross lines are legible
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  to the dull. The cabman is phrenologists. So far he looks on your
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  face to see if a shilling is sure. A dome of brow denotes one
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  thing, a pot belly another, a squint, a pugnose, mats of
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  hair, The pigments of the epidermis betray character. People seem sheathed in their
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  tough organization. Asks Rozane. Ask the doctors at Quetelette, if temperaments decide
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  nothing, If there be anything they do not decide. Read the description of
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  medical books of the four temperaments, and you will think you are reading your
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  own thoughts, which you had not yet told. Find the part which black
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  eyes, which blue eyes placed severally in the company. How shall a man
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  escape from his ancestors, or draw from his veins to black drop which he
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  drew from his father to his mother's life It often appears in a family,
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  as if all the qualities of the progenitors were potted in several jars, some
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  ruling qualities in each son or daughter and the house, and sometimes the unmixed
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  temperament that the rank unmitigated elixir, the family vice is drawn off, and
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  a separate individual the others are proportionally relieved. We sometimes see a change of
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  expression in our companion, and say, his father or his mother comes to
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  the window of his eyes, and sometimes remote relative in different hours. A
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  man represents each of several of his ancestors as if there were seven or eight
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  of us rolled up in a man's skin, seven or eight ancestors at least,
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  and they constitute the variety of notes on which the new piece of music
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  which his life is. At the corner of the street. You read the
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  possibility of the passenger in the facial angle and the complexion in the depth of
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  his eye. His parentage determines it matter what their mothers made them. You
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  may as well ask alone which we as huckabuck, why does not make cashmere?
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  Or expect poetry from this engineer or a chemical discovery from that jobber.
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  As to the digger in the ditch to explain Newton's law. The fine organs
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  of his brain have been pinched by overwork and squalid poverty from father's son for
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  hundreds of years. When he comes forth from his mother's womb, the gate
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  of gifts closes behind him. Let him value his hands and feet. He
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  has but one pair, But he has but one future, and that already
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  be germined in his lobes. Describes in that little fatty face, pig eye,
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  and squat form. All the privilege, in all the legislation of the
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  world cannot meddle or help to make a poet or a prince of him.
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  Jesus said, when he looketh on her, he hath committed adultery. But
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  he is an adulter before he as yet looked on the woman by the superfluity
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  of the animal and the defect of the thought in his constitution. Who meets
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  him or who meets her in the street sees that they are ripe for each
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  other's victim. And certain men digested and sects absorb the vital force, and
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  the stronger these are, the individual is so much weaker. The more of
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  these drones perish, the better for the hive. If later they give birth
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  to some superior individual with force enough to add to his animal a new aim
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  and a complete apparatus to work it out. All the ancestors are gladly forgotten.
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  Most men and women are merely one couple more now and then one is
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  a new cell of camriilla opened in his brain, an architectural, musical,
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  or philological neck, some straight taste or talent for flowers or chemistry or pigments
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  or story telling, a good hand for drawing, a good foot for dancing,
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  and athletic frame for wide journeying, et cetera, which skill no wise
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  alters rank in the scale of nature, but serves to pass the time.
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  The life of sensation goes on as before. At last, these Hindston tendencies
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  are fixed in one or in a succession. Each absorbs so much wooden force
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  as to become itself a new center. The new town draws off so rapidly
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  the vital forests that not enough raimiings for the animal functions, hardly enough for
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  health, so that in the second generation, if the like genius appears,
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  the health is visibly deteriorated, and the generative force impaired. People are born
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  with a moral or with the material bias uterine brothers with a diverging destination,
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  as supposed with high magnifiers. The Fraunhoffer or Carpenter might come to distinguish in
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  the embryo of the fourth Day, this is a whig that of free soiler.
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  It was a poetic attempt to lift this mountain of fate, to reconcile
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  this despotism of race and liberty, which led the Hindus to say, fate
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  is nothing but the deeds committed in the prior state of existence. I find
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  the coincidence of the extremes of Eastern and Western sis, speculation, and the
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  daring statement of shilling. There is in every man a certain feeling that he
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  has been what he is from all eternity, and by no means from such
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  in time say it less sublimely. In the history of the individual is always
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  an account of his condition, and he knows himself to be party to his
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  estate. The goudeu Var politics is physiological now and then a man of wealth
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  in the haitia of youth adopts the tenant of broadest freedom. In England there's
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  always some man of wealth and large connection, planting himself during all his years
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  of health on the side of progress, who, as soon as he begins
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  to die, checks his forward play, calls in his troops and becomes conservative.
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  All consideratives are such from personal defects. They have been effeminated by position
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  or nature, born halt and blind the luxury of their parents, and can
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  only, like invalids, act on the defensive with strong natures. Backwoodsmen,
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  New Hampshire Giants, Napoleons, Burkes, Brawins, Webster's Cassooths are inevitable patriots
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  until their life ebbs and their defects and gout, paulsy and money warp them.
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  The strongest idea carnates itself in im majorities and nations in the healthiest and
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  strongest. Probably the election goes by a vorpitous weight. And if you could
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  weigh bodily the tonnage of any hundred of the Whigs and Democratic Party to town
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  on the dearborn balance as he passed the Hayscales, you could ridict with certainly
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  which party would carry it on the whole. Would be rather the speediest way
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  of deciding the vote to put the seluxmen or the mayor and aldermen on the
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  hay scales. In science wenific, consider two things, power and circumstance.
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  All we know of the egg from each successive discovery is another vesicle. And
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  if after five hundred years you got a better observer or a better glass,
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  he finds within the last observer another in vegetable and animal tissues. It is
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  just alike. And all that the primary power of spasm operates is still a
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  vesical vesicle, yes, but the tyrannical circumstance a vesicle and a new circumstance.
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  A vesicle lodged in darkness oaken thought becomes animal and light. A plant
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  lodged in the parent animal its suffers changes, which ends in unsheathing, mirackless
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  capability in the unaltered vesicle, unlocked itself to fish, bird, quadruped head,
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  and foot iron claw. The circumstance is nature. Nature is what you
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  may do. There is much you may not. We have two things the
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  circumstance in life. Once we thought positive power was all. Now we learn
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  that negative power or circumstance is half. Nature is the tyrannus circumstance. The
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  thick skull, the sheathed snake, the ponderous rock likes jaw necessitated activity,
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  violent direction, the conditions of a tool like the locomotives strong enough on us
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  track, but which can do nothing but mistress off of it, or skates
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  which will are wings on the ice, but fetters on the ground. The
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  book of nature is the book of fate. She turns the gigantic pages,
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  leaf after leaf, never returning one one leaf. She lays down a floor
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  of granite, then a thousand ages, and a bed of slate a thousand
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  ages, and a measure of coal a thousand ages, a layer of marl
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  and mud. Vegetable forms appear her first mishappened animals zoophyte, trilivium fish,
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  then Sauran's rude forms, and which she has only blocked her future statute,
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  concealing under these unwieldly monsters the fine type of her coming king. The face
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  of the planet cools and dries, the race's meliorate. The man is born.
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  When he races lived its term. It comes no war again. The
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  population of the world is a conditional population, not the best, but the
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  best that could live now. The scales of tribes and the steadness with which
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  victory adheres to one tribe and defeat to another is as uniform as the superposition
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  of strata. We know in history that weight belongs to race. And we
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  see the English, French, and Germans planting themselves on every shore and market
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  of America and Australia, monopolized in the commerce of these countries. We like
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  the nervous and victorious habit of our own branch of the family. We follow
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  the step of the Jew, of the Indian, of the Negro. We
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  see how much will still be expended to extinguish the Jew in vain. Look
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  at the impalatable conclusions of Knox and its fragment of races. A rational,
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  satisfactory writer, but charged with pungent and frigidable truths. Nature respects race,
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  not hybrids. Every race has its own habitat. Detach a colony from its
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  race, and it deteriorates to the crab. See the shades of the picture.
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  The German and Irish millions, like the Negro, of a great deal
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  of guano on their destiny. They ferried of the Atlantic and carted all over
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  America to ditch and drudge to make corn cheap, and then delight prematurely to
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  make a spot of green grass on the prairie. One more fagot of these
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  Adamantian bandages is the new science of statistics is a rule that the most casual
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  and extraordinary events, if the basis of population is broad enough, become matter
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  of fixed calculation. Would not be safe to say that the captain like Bonaparte,
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  a singer like Johnny Lynn, or a navigator like Badwyth, would be
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  born in Boston, but on a population of twenty or two hundred millions,
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  something like accuracy may be had tis frivolous to his fixed pedantically the date of
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  particular inventions. They have all been invented over and over fifty times. Man
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  is the arc machine, of which all these shifts draw from himself are toy
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  models. He helped himself on each emergency by copying or diplicating his structure.
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  Just so far as the need is tis hard to find the right homer Zoroaster
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  a Meneu. Harder still to find the Tubulcane or Vulcan, or Cadmus,
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  or Copernicus, or Fuse or Fulton, the disputable inventor. There are scores
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  and centuries of them. The air is full of men. This kind of
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  talent so abounds, this constructive tool making efficiency as if it adhered to the
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  chemic atoms, as if the air he breathes were of Balkansen's, Franklin's and
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  Watts. Doubtless in every million there would be an astronomer, a mathematician,
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  a comic, poet, a mystic. No one can read the history of
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  astronomy without perceiving that Copernicus, Newton, la Place are not new men,
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  or a new kind of men, but that Bailies, Annexemines, Hyparchus and
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  Petogles, Aristarchus, Pythagoras and Napodes had anticipated them. Each of the same
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  geometrical mind have for the same vigorous computational logic, a mind parallel to the
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  movement of the world. The Roman mild probably rested on a measure of a
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  degree of the meridian. Mahatman and Chinese know of the lepier, the Gregarian
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  calendar of the procession of equinoxes. As in every barrel of cowries brought to
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  New Bedford shall be one aurangia, so it will be in a dozen millions
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  of Melas and Mahatman's one or two astronomical skull, and largely in the most
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  casual things, the things whose beauty lie in their casualty, produced as punctually
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  and to order as a baker's muffin for breakfast. Punch makes exactly one capital
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  joke a week, and the journals contrived to furnish one good piece of news
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  every day, not less work. The laws of repression, the penalties of
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  violated functions, famine, typhus, frost, war, suicide, of feat
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  races must be reckoned calculable parts of the system of the world. These are
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  pebbles from the mountain, hints of the terms by which our life is walled
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  up, which show a kind of mechanical exactness, or a loom or mill
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  in which we call casual or fortuitous events. The force with which we resist
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  these torrents of tendency looks so ridiculously inadequate that amounts to little more than the
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  criticism or protests made of a minority of one under compulsions of millions. I
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  seemed, in the height of a tempest to see men overboard, struggling in
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  the waves, driven about here and there. They glanced intelligently each other,
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  but to as little they could do for one another, twas much if they
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  could keep a float alone while they had a right to their eye beams,
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  and all all the rest was fate. I cannot trifle with this reality,
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  thus cropping out in our planted gardens in the core of the world. No
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  picture of life can have any baracity that does not emit the odious facts.
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  A man's power is hooped in by necessity, which, by many experiments he
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  touches on every side until he learns his dark. The element running through entire
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  nature, which we properly call fate, is known to us as limitation.
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  Whatever limits us we call fate. If our brute and barbarus, the fate
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  takes a brute and dreadful shape. As we refine our checks become finer,
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  we rise to spiritual culture. The antagonism takes a spiritual form. In the
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  Hindu fables, Vishnu follows Maya through all her ascending changes, from insect to
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  crawfish up to elephant. Whatever form she took, he took the male form
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  of the kind, until she became at last woman and goddess. He a
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  man and god. The limitations refined as soul purifies, but the ring of
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  necessity is always perched at the top. When the gods in the north heaven
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  were unable to bind. The thunderous wolf was steeler with weight of mountains.
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  The one he snapped, the other he spurned with his heel. They put
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  on his foot a limp band softer than silk or cobweb, and this held
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  him. The more he spurned it, the stiffer it grew, so soft
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  and so staunched as the ring of fate. Neither branding, nor nectar,
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  nor sulphuric ether, nor health fire in nor icker and a porching. Our
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  genius can get rid of this limp band, For if we give it the
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  high sense in which supports use it even thought is itself not above fate,
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  that too must act according to eternal laws, and all that is wilful and
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  fantastic in it is not position to its fundamental essence, and last of all
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  high overthought. In the world of morals, Fate is vindicator, leveling the
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  high, lifting the low of requiring justice in man, and always striking sooner
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  or late when justice is not done. Where as useful will last, as
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  her full will sink, the dewer must suffer, said the Greeks. You
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  would soothe a de deed, not to be soothed, God, himself cannot
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  procure good for the wicked, said the Welsh Triad God, make consent,
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  but only for a time, said the Bart of Spain. Limitation is impassable
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  by any inside of man in his last and life. Obvious insensions insight itself,
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  and the freedom of the will is one of its obedience members. But
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  we must not run into generalizations too large, which show the natural bounds of
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  essential distinctions, and seek to do justice the other elements as well. Thus
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  we trace fate in matter, mind and morals, in race and retardations of
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  strata, and in thought and character as well. Is everywhere bound or limitation,
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  But fate has its lord limitation. Its limits is different seen from above
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  and from below, from within and from without. For though fate is immense,
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  so is power, which is the other fact in the dual world,
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  immense. If fate follows the limits, power power attempts and actagonizes fate.
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  We must respect fate as natural history. But there is more than natural history.
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  For who and what is this criticism that pries into the matter man?
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  Is that order of nature Sack and sack Bellian members link at a chain or
• 20:48
  any ignombious baggage. But as to pendous antagonism, are dragging together the poles
• 20:52
  of the universe. He betrays your relation to what is below him, thick
• 20:56
  skulled, small brain, fishycodrominous, crowdabout, ill disguise, hardly escaped into
• 21:02
  biped and has paid for the new powers by loss of some of the old
• 21:04
  ones. The lightning which explodes and fashions planets, maker of planets and suns,
• 21:08
  is in him. On one side, elemental order, sandstone, granite,
• 21:12
  rock, ledges, peat, bog, forests, sea and shore.
• 21:17
  On the other part thought, the spirit which composes and decomposes nature. Here
• 21:21
  they are side by side, God and devil, mind and manner, king
• 21:23
  and conspirator, belt in spasm, riding peacefully together in the iron brain of
• 21:26
  every man. Nor can he blink the free will to hazard the contradiction.
• 21:32
  Freedom is necessary. If you please to plant yourself on the side of fate
• 21:36
  and say fate is all, then we say part of fate is the freedom
• 21:38
  a man forever wells up the impulse, choosing and acting in the soul,
• 21:42
  intellect, and null's fate. So far as a man thinks he is free.
• 21:48
  And though nothing is more disgusting than the crowing about liberty by slaves,
• 21:52
  as most men are, and the flippant mistaking for freedom of some paper pamble
• 21:56
  like the Declaration of Independence the statute right to vote by those who have never
• 22:00
  dared to think or to act. It is wholesome demand to look not to
• 22:03
  fate, but at the other way, the practical view of the other.
• 22:07
  His sound relation to these facts is to use and command not to cringe to
• 22:11
  them. Look not on nature, for her name is fatal, said the
• 22:14
  oracle. Too much contemplation on these limits induces meanness. They who talk much
• 22:18
  of destiny, their birth stars, et cetera, are in a lower dangerous
• 22:22
  plain, and invite the evils they fear. I cited the instinctive and heroic
• 22:26
  races. As proud believers in destiny, they conspire with it. A loving
• 22:30
  resignation is with the event. But the dogma makes a different impression when it
• 22:34
  is held by the weak and lazy. Tis weak and vicious people who cast
• 22:38
  to blame on fate. The right use of fate is to bring up our
• 22:41
  conduct to the loftiness of nature. Rude and invincible, except by themselves are
• 22:45
  the elements. So let man be let him empty his breast of his windy
• 22:49
  conceits, and show his lordship by manners and deeds on the scale of nature.
• 22:53
  Let him hold his purpose as with a tug of gravitation. No power
• 22:56
  in persuasion o bribes shall make him give up his point. A man ought
• 23:00
  to compare advantageously with the river, an oak, or a mountain. You
• 23:03
  should not have not less the flow, the expansion, the resistance of these
• 23:08
  tis the best use of fate to teach a fatal courage. Go face the
• 23:11
  fire at sea, or the cholera in your friend's house, or the burglar
• 23:15
  in your own, or what danger lies in the way of duty, knowing
• 23:18
  you are guarded by the chairman of destiny. If you believe in fate your
• 23:22
  harm, believe it at least for your good. For if fate is still
• 23:25
  prevailing, man also is part of it, and can confront fate with fate.
• 23:29
  If the universe have these savage accidents, our atoms are as savage in
• 23:32
  resistance. We should be crushed by the atmosphere, but for the reaction of
• 23:34
  the air within our body. A tube made of a film of glass can
• 23:38
  resist the shock of the ocean if filled with the same water. If there
• 23:41
  be omnipotence in the stroke. There is omnipotence of recoil one. But fate
• 23:47
  against fate is only paring defense. There are also the noble creative forces.
• 23:52
  The revelation of thought takes man out of servitude into freedom. Rarely save ourselves,
• 23:56
  we are born, and afterwards we are born again. And many times
• 24:00
  we have successful experiences so important that the new forgets the old, and hence
• 24:03
  the mythology of the seven or nine heavens. The day of days, the
• 24:07
  great day of the feast of life, is that in which the inward eye
• 24:10
  opens the unity in things. The under presence of laws sees that what is
• 24:15
  must be and ought to be, or is the best. The beatitude dips
• 24:18
  from un high down on us, and we see is on is not in
• 24:22
  us, so much as we are in it. If the air come to
• 24:25
  our lungs, we breathe and live, if not, we die. If
• 24:27
  the light comes to our eyes, we see else not. And if truth
• 24:32
  come to our minds, we suddenly expand to its dimensions, as if we
• 24:34
  grew to worlds. We are as law givers. We speak for nature,
• 24:37
  we prophesy and divine This insight throws us on the party interests of the universe,
• 24:42
  against all on sundry, against ourselves as much as others. A man
• 24:47
  speaking from insights affirms of himself what is true of the mind, Seeing its
• 24:51
  immortality, says I am immortal. Seeing its invincibility, he says, I
• 24:55
  am strong. Is not in us, but we are in. It is
• 24:59
  not of the maker, not of what is made. All things are touched
• 25:02
  and changed by it. This uses and is not used. It distances those
• 25:04
  who share it from those who share it. Not those who share it not
• 25:08
  are flocks and herds. It dates from itself, not from former men or
• 25:11
  better men, Gospel or constitution, or college or custom. Where it shines,
• 25:17
  Nature is no longer intrusive. But all things make a musical or pictorial
• 25:19
  impression. The world of men shows like a comedy without laughter. Populations,
• 25:26
  interests, government's history. This all toy figures in a toy house. Does
• 25:29
  not over value particular truths. We hear eagerly every thought and word quoted by
• 25:33
  an intellectual man. But in his presence, our own mind is roused to
• 25:37
  activity, and we forget very fast what he says, much more interested in
• 25:40
  the new play of our own thought than any thought of his.'tis a
• 25:44
  majesty into which we have suddenly mounted, the impersonality, the scorn of egotisms,
• 25:48
  the sphere of laws that engage us once we are stepping a little this
• 25:51
  way and a little that way. Now we are as men in a balloon,
• 25:55
  and do not think so much of the point we had left, or
• 25:56
  the point would make, as of the liberty and glory of the way.
• 26:02
  Just as much intellect as you add so much organic power, he sees through
• 26:07
  the design, presides over it, and must will that which must be.
• 26:10
  We seek and rule, And though we sleep, our dream will come to
• 26:12
  pass our thought. Though what we're an hour old, affirms an oldest necessity
• 26:18
  not to be separated from thought, not to be surpassed, and not to
• 26:21
  be separated from will. They must always have coexisted. It prizes us of
• 26:26
  its sovereignty in Godhead, which fuses to be severed from It is not mine
• 26:30
  or thine, but the will of all mind is poured into the souls of
• 26:33
  all men, as the soul itself which constitutes the men. I know not
• 26:37
  whether there be as is ledge in the upper region of our atmosphere, a
• 26:40
  permanent westerly current, which carries all its atoms which rise to that height.
• 26:44
  But I see that when a soul reaches certain clearness of perception, they accept
• 26:48
  a knowledge and motive above selfishness. A breath of will breathes eternally through the
• 26:52
  universe of souls, the direction of right necessary as the air which all intellects
• 26:56
  inhale and excel is the wind which blows the world's into orbit. And orbit.
• 27:02
  Thought dissolves the materially universe by carrying the mind up into a sphere where
• 27:06
  all is plastic. Of two men, each obeying his own thought, he
• 27:08
  who saw as deepest will be the stronger character. Always one man more than
• 27:12
  another represents the will of divine providence to the period two. If thoughts make
• 27:18
  free, so does a moral sentiment. The mixture is of spiritual chemistry refuse
• 27:22
  to be analyzed. Yet we can see that the perception of truth is joined
• 27:26
  to the desire that it shall prevail. That affection is essential to will.
• 27:30
  Moreover, when a strong will appears, it usually results from a certain unity
• 27:33
  of organization, as if the whole energy of the body and mind flowed in
• 27:37
  one direction. All great force is real and elemental there is no manufacturing a
• 27:41
  strong will. There must be a pound to balance a pound where power is
• 27:45
  shown in the will and must rest on the universal force. Alreic and Bonaparte
• 27:48
  must believe they rest in our truth, or they can be bought or bent.
• 27:52
  There's a bribe and possibility for any finite will. But the pure sympathy
• 27:56
  with universal ends is an infinite force and cannot be bribed or better. Whoever
• 28:00
  has had experience in the moral sentiment cannot choose but believe its unlimited power.
• 28:04
  Each palse from that heart is an oath from the most high. Are not
• 28:07
  the world's sublime means? If it is not intimations of this infinite of a
• 28:11
  terrific force, A text of heroism, a name, and the anecdote of
• 28:15
  courage are not arguments, but Sillia's freedom. One of these is the verse
• 28:19
  of the Persian hafiz Tis, written on the gate of heaven. Willet him
• 28:23
  who suffers himself to be betrayed by fate? Does the reading of history make
• 28:26
  us fatalists? What courage? Does not the opposite opinion show a little whim
• 28:33
  of will will be free gallantly contending against the universe of chemistry, but insight
• 28:37
  is not will, nor is affection will. Perception is cold, and goodness
• 28:41
  dies and wishes. As Boltaire says, tis the misfortune of worthy people that
• 28:44
  they are cowards. There must be a fusion of these two degenerate the energy
• 28:48
  of will. There can be no deriving force except through the conversion of man
• 28:52
  into his will, making him the will and the will hymn when we say
• 28:56
  boldly that no man has the right the perception of any true who has not
• 28:57
  been reacted on by it, so as to be ready to be its martyr.
• 29:02
  The one serious and formal thing in nature is a will. Society is
• 29:04
  servile for want of will, and therefore the world wants saviors and religions.
• 29:08
  One way is right to go. The hero sees it and moves down that
• 29:11
  aim, and that the world under him for root and support. He is
• 29:15
  to others as the world. His approbation is honor, his ascent infamy.
• 29:18
  The glance of his eye has the force of sunbeams. A personal influence towers
• 29:22
  up in memory, and only worthy we gladly forget numbers, money, climate,
• 29:26
  gravitation, and the rest of fate. We can now afford to allow
• 29:30
  the limitation if we know it is thelemeter of the growing man. We stand
• 29:33
  against fate as children stand against the wall in their father's house and notch their
• 29:37
  height from year to year. When the boy grows to man and his master
• 29:40
  of the house, he pulls down that wall and builds a newer and bigger
• 29:42
  There's only a question of time. Every great youth is in training to ride
• 29:47
  and rule his dragon. His science is to make weapons and wings of these
• 29:49
  passions and retarding forces. Now, whether seeing these two things fate and power,
• 29:55
  we are permitted to believe in unity. The bulk of mankind believe in
• 29:57
  two gods under one dominion here in the house as friend and parent, in
• 30:02
  social circles and letters and art, in love and religion, but mechanics,
• 30:06
  in dealing with steam and climate and trade in politics, they think they come
• 30:10
  under another, and that it would be practical, blundered to transfer the methods
• 30:12
  of the ways of working of one sphere to the other. What good honors
• 30:17
  generous men at home will be wolves and foxes unchange, What pious men in
• 30:21
  the parlor will vote reprobates at the poles. To a certain point, they
• 30:25
  believe themselves in the care of providence, but in a steamboat, in an
• 30:27
  epidemic. In war, they believe in malignant energy rules. But relation and
• 30:33
  connection are not somewhere and sometimes, but everywhere and always. The divine order
• 30:37
  does not stop where site stops. The friendly powers work on the same rules
• 30:41
  and the same farm, and the next planet, where they have not experienced.
• 30:44
  They run against it and hurt themselves. Faith, then, is the
• 30:47
  name for facts not yet passed under the fire of thought, for causes which
• 30:49
  are unpenetrated. But every jet of chaos which threatens to exterminate us is convertible
• 30:55
  by intellect into wholesome force. Fase on unpenetrated causes. The water drowned,
• 30:59
  ship and sailor are like a grain of dust. But learn to swim.
• 31:02
  Trim your bark, and the wave which round it will be cloven by it,
• 31:04
  and carry it like its own foam, a plum and a power.
• 31:07
  The cold is in considerate of persons. Tingles your blood freezes a man like
• 31:11
  a dew drop. But learned to SKay, and the ice will give you
• 31:14
  a graceful, sweet and poetic motion. The cold will brace your limbs and
• 31:18
  brained genius, and make you foremost amount of time, cold and sea will
• 31:21
  train imperial saxon race where nature cannot bear to lose, and after cooping it
• 31:25
  up for thousands of years yonder Egglin gives a hundred Englands and a hundred Mexicos.
• 31:30
  All the bloods a shallowsorb and domineer, and more than Mexicos. The
• 31:33
  secret of water and steam, the spasm electricity, the ductility of metals,
• 31:37
  the chariot of the air, The rudder and balloon are waiting for you.
• 31:41
  The annual slaughter from Typhus far exceeds that of war, but bright drainage destroys
• 31:45
  Typhus. The plagues and the sea surface from scurvy is healed by lemon juice
• 31:48
  and other diets portable and procurable. The depopulation by colorant small pox is ended
• 31:52
  by drainage and vaccination. And every other press is not less than the chain
• 31:56
  of cause and effect, and may be fought off. And whilst arts draw
• 32:00
  out the venom, it commonly extorts some benefit from the vanquished enemy. The
• 32:04
  mischievous torrent is taught to drudge for man the wild beast he makes for use
• 32:07
  of food or dress for labor. The chemic explosions are controlled like his watch.
• 32:12
  There are now the seeds which he rides. Man moves on all modes
• 32:15
  by legs of horses, by wings of wind, by steam, by gas
• 32:19
  of balloon, by electricity, and stands on tiptoe, threatening to hunt the
• 32:22
  eagle on his own element. There is nothing he will not make his own
• 32:24
  carrier. Steam was to the other day the devil which he dreaded. Every
• 32:30
  pot made by human potter or brazier was a hole in this cover to let
• 32:34
  out the enemy, lest he should lift pot and roof and carry the house
• 32:36
  away. But the marquis of Wolcester, Watt and Fulton bethought themselves that,
• 32:40
  whereas power was not devil, but was God, that it must be availed
• 32:45
  of, and not by any means let off and wasted. Could he lift
• 32:47
  pot and roof and houses so handily he was a workman we are in search
• 32:51
  for he would be used to lift away chain and compel other devils far more
• 32:54
  reluctant and dangerous, namely, keep it miles of earth mountains, weigh a
• 32:59
  resistance of water, machinery, and the labors of all men in the world.
• 33:02
  And time you show lengthen and shortened space is not fared much otherwise with
• 33:07
  higher kinds of steam. The opinion of millions was a tear of the world,
• 33:09
  and it was attempted to either dissipate them by amusing nations, or to
• 33:13
  pile it over with strata of society, a layer of soldiers, over that,
• 33:16
  a layer of lords and a king on top, with clamps and hoops,
• 33:20
  and castles and garrisons and police. But sometimes the religious principles would get
• 33:23
  out and burst the hoops arrive every mountain laid on top of it. The
• 33:28
  Fultons and Watts of politics believe in unity, saw that it was a power,
• 33:30
  and by satisfying it is just to satisfy as everybody through a different disposition
• 33:35
  of society, grouping it on a level instead of piling it into a mountain.
• 33:38
  They have contrived to make of this terror the most harmless, energetic form
• 33:42
  of state. Very odious, I confess, are the lessons of fate,
• 33:45
  who likes to have a dapper phrenologist pronouncing on his fortunes, who likes to
• 33:50
  believe that he has hidden his skull, spine and pelvis, all the devices
• 33:52
  of Saxon or Celtic race, which will be sure to pull him down with
• 33:55
  the grandeur of hope and resolve, he has fired into a selfish fuckxturing,
• 34:00
  servile, dodging animal. A learned physician tells us the fact is invariable with
• 34:04
  the Neapolitan that when mature he assumes subforms the unmistakable cons scoundrel. That is
• 34:09
  a little overstated, but it may pass. But these are magazines and arsenals.
• 34:14
  A man must thank his defects and stand in some terror at his talents.
• 34:17
  A transcendent talent draws so largely on its forces as to laim it.
• 34:21
  Defect pays him revenues. On the other side, sufferance, which is the
• 34:24
  badge of the jew has made him in these days the ruler of the rulers
• 34:28
  of the earth. If fate is or in quarry, if evil is good
• 34:31
  in the making, if limitation is power, that shall be. If calamities,
• 34:35
  oppositions and ways are wings, means we are reconciled. Fate involves the
• 34:39
  valuration. The statement of the universe can have any soundness which not admit its
• 34:43
  descending effort. The direction of the whole and of the parts is toward benefit,
• 34:46
  and in proportion to the health behind. Every individual closes the organization before
• 34:52
  him, open liberty, the better the best. If first and worst races
• 34:57
  are dead, the second and perfect races are dying out or rem for the
• 35:00
  maturing of higher in the latest race in man, every generosity, every new
• 35:05
  perception, and love and praise he extorts from his fellows our certificates of advance
• 35:08
  out of fate into freedom. Liberation of the will from the seas and clogs
• 35:13
  of organization which he has outgrown, is the end and aim of the world.
• 35:16
  Every calamity is a spur and valuable hint. Whereas endeavors not fully avail,
• 35:21
  they tell his tendency the whole circle of life, tooth against tooth,
• 35:23
  devouring war, war for food, a yelp of pain, and a grunt
• 35:27
  of triumph, and at last, the whole menagerie, the whole chemical mass
• 35:30
  is mellowed and refined for higher use pleases. That is sufficient perspective. But
• 35:36
  to see how fate slides into freedom and freedom into fate. Observe how far
• 35:38
  the roots of every man run, or find, if he can, a
• 35:40
  point where there is no threat of connection. Our life is constantaneous and far
• 35:45
  related. The sound of nature is so well tied, and nobody has ever
• 35:47
  had the cunning enough to find the two ends. Nature is intricate, overlapped,
• 35:52
  interweaved, and endless. Christoph Wren said of the Beautiful King's College Chapel
• 35:55
  that if anybody would tell him where to lay the first stone, he would
• 35:59
  build another. Where shall we find the first atom in the house of man?
• 36:02
  Which is all constant inosculation and balance of parts. The web of relation
• 36:07
  is shown in habitat shown in hibernation. When hibernation was observed, it was
• 36:13
  found that while some animals become torpid in winter, others were torpid in summer.
• 36:16
  Hibernation then was a false name. The long sleep is not an effect
• 36:20
  of cold, but is regulated by the supply of proper food for the animal.
• 36:22
  It becomes torpid when the fruit or prey it lives on is not in
• 36:25
  season, and regains to activity when its food is ready. Eyes are found
• 36:30
  in light, ears in auricular air, feet on land, fins in water,
• 36:34
  wings and air, and each creature where it was meant to be with
• 36:37
  a mutual fitness. A very zone has its own fauna. There is adjustment
• 36:40
  between the animal and its food, its parasite, its enemy balances are kept.
• 36:45
  Is not allowed to diminish in numbers, nor to exceed the like adjustments
• 36:49
  exists. For man. His food is cooks. When he arrived, his
• 36:52
  coal in the pit, the house ventilated, the mud of the dailers dried.
• 36:54
  His companions arrived at the same hour, and awaiting him with love of
• 36:58
  concert, laughter and tears. These are coarse adjustments, But the invisible are
• 37:01
  not less. There are more belongings to every creature than his air and his
• 37:05
  food. His instincts must be met, and he has a predisposing power that
• 37:08
  bends and fits what is near to him to his use. He is not
• 37:13
  possible till invisible things are right for him, as well as divisible. What
• 37:17
  changes on in sky, on earth, and in finer skies and earth?
• 37:20
  Do the appearance of some danteer Columbus surprize us? How is this affected?
• 37:24
  Nature is no spendthrith, but takes the surest way to our ends. As
• 37:28
  General says to the soldiers, if you want a fort, build a fort.
• 37:30
  So nature makes every creature to its own work and get its living.
• 37:35
  Is it planet, animal, or tree? The planet makes itself, The
• 37:37
  animal cell makes itself and what it wants. Every creature run or dragon shall
• 37:43
  make its own layer. So soon as there is life, there is self
• 37:45
  direction, absorbing and using of material. Life is freedom, life in the
• 37:50
  direct ratio of its amount. You may be sure the new born man is
• 37:52
  not inert. Life works both voluntary and supernaturally in his neighborhood. You suppose
• 37:57
  he can be assimilated by his weight or pounds, or that he has contained
• 38:00
  his skin. This reaching, radiant, ejaculating fellow, small scandle fills a
• 38:05
  mile with its rays, and the papillae of man runs to every star.
• 38:08
  When there is something to be done, the world knows how to get it
• 38:10
  done. The vegetably makes leaf, pyrocarp, root, bark, and thorn.
• 38:15
  As the need is that the first cell converts itself in the stomach,
• 38:19
  mouth, nose, or nail according to the want, the world throws its
• 38:22
  life into a hero shepherd and puts him where he is wanted. Dantan Columbus
• 38:25
  were Italians in their time. They will be Russians or Americans. Today things
• 38:30
  ripen, new men come. The adaptation is not capricious. The alta aim
• 38:35
  the purpose beyond itself, the correlation by which planets subside and crystallize, then
• 38:38
  animate beasts, animal, will not stop, but will work in definer particulars,
• 38:43
  and from the finer to the finest. The secret of the world is
• 38:47
  the tie between person and event. Person makes event the event, person,
• 38:52
  the times the age. What is at but a few profound persons and a
• 38:54
  few active persons who epitomize the times Grita Hegel, Metternich, Adam's Alhoun,
• 39:00
  Kazu, Peel, Cobsen, Kassook, rothschild, Aster, Bunnell, and
• 39:04
  the rest the same fitness resumed a man in the time and event as between
• 39:08
  the sexes, or between a race of animals and the food it eats,
• 39:12
  or the inferior races it uses. He thinks his fate alien because the copula
• 39:15
  is hidden, but the soul contains the event that shall befall it. For
• 39:20
  the event is only the auctimalization of its thoughts, And what we pray to
• 39:22
  ourselves for is always granted. The event is the print of your form.
• 39:27
  It fits you like your skin. What yees does is proper to him.
• 39:30
  The events are the children of the body and mind. We learn of the
• 39:32
  soul of fate as the soul of us, as if he sings a last
• 39:36
  to all I had not known. My guide and fortune's guides are one.
• 39:40
  All the toys and infatuate men, and which they play for houses, land,
• 39:44
  money, luxury, power, fame are the cell same thing with a
• 39:47
  new gauze or too of illusion overlaid, and of the drums and rattles by
• 39:52
  which men are made willing to have their heads broken, and are led out
• 39:54
  solently every morning to parade. The most admirable is this by which we are
• 39:58
  brought to believe that events are arbitrary in independitive actions. At the conjurers,
• 40:02
  we detect the hair by which he moves his puppet, but we have not
• 40:06
  yet eyes a sharp enough to described the thread that ties cause an event.
• 40:10
  Nature magically suits the man to his fortune by making these the fruits of his
• 40:14
  character. Ducks take to the water, eaquals to the sky, waiters to
• 40:17
  the sea, margin, hunters to the forest, clerks to the conning room,
• 40:22
  soldiers to the frontier. Thus events grow on the same sun with persons
• 40:25
  are subpersons. The pleasures of life are a coined to the man that lives
• 40:30
  it, and not accoined to the work of the place. Life is in
• 40:31
  ecstasy. We know that manness belongs to love, what power to paint a
• 40:37
  vile object in hues of heaven, as insane persons are indifferent to their dress,
• 40:39
  diet, or other accommodations, and as we do on dreams with equanimity,
• 40:45
  the most absurd act, so the drop more of wine are a cuple
• 40:46
  life will reconcile us to the strange company and work. Each creature puts forth
• 40:52
  from itself its own conditioning sphere. As the slug sweats its slimy house on
• 40:54
  the pearl leaf, and the wooly aphids on the apple perspire their bone bed,
• 40:59
  and the fish its shell a youth, we clothe ourselves in rainbows and
• 41:02
  go as brave as zodiac an age. We put on another sort of perspiration,
• 41:07
  gout, fever, rheumatism, caprice, doubt, fretting, an avarice.
• 41:10
  A man's fortunes are the fruit of his character. A man's friends are
• 41:14
  as magnetisms. We go to Herodotus and Plutarch for examples of fate. We
• 41:17
  are examples. The tendency of every man to enact all that is in his
• 41:22
  constitution is expressed in the ill belief that the effort by which we make to
• 41:25
  escape from our destiny only serve to lead us into it. And I have
• 41:29
  noticed a man likes better to be complimented in his position as a proof of
• 41:32
  the lass or total excellence, than on his merit. A man will see
• 41:36
  his character omitted in the events that seemed to meet but which exude from and
• 41:39
  accompany him. Events expand from the character as once he found himself among toys.
• 41:45
  So now he plays the part in colossal systems, and as growth is
• 41:47
  declared in his ambition his companions. In his performance, he looks like a
• 41:52
  piece of luck, but is a piece of causation, the mosaic anglided in
• 41:55
  ground to fit into the gap he fills. Hence, in each town there
• 41:59
  is a man who, in his brain's and performance, an explanation of the
• 42:01
  tillage, production, factories, banks, churches, ways of living in society
• 42:06
  of that town. If you do not chance to meet him, all that
• 42:07
  you see will leave you a bit puzzled. If you see him, it
• 42:10
  will become plain. We know in Massachusetts who built New Bedford, who built
• 42:15
  Lynne Lowell, Lowrence, Clinton, Vickbird, Holy Yolk, Partland, and
• 42:19
  a many other noisy mart Each of these men, if they were transparent,
• 42:22
  would seem to you, not so much as men as walking cities. Wherever
• 42:27
  you put them, they would build one. History is the action and reaction
• 42:30
  of these two nature and thought, two boys pushing each other on the cribstone
• 42:35
  of the payment. Everything is pushed and pusher, and matter and minder,
• 42:37
  and perpetual tilt and balance. So whilst man is weak, the earth takes
• 42:42
  up him. He plants his brain and affectations. By and by he takes
• 42:45
  up the earth, and have his garden and vineyards in the beautiful order and
• 42:49
  production of his thought. Every solid on the earth is ready to become fluid
• 42:52
  on the approach of the mind, and the power of the flux is in
• 42:54
  the measure of the mind. If the wall remain adamant, it accuses the
• 42:58
  want of thought other thought, it may stream into new forms express to the
• 43:02
  character of the mind. What is the city in which we sit here but
• 43:05
  an aggregate of incongruous materials which have obeyed the will of some man. Granite
• 43:09
  was reluctant, but his hands were stronger, and it came. Iron was
• 43:13
  deep in the ground and well combined with stone, but it could not hide
• 43:15
  from his fires. Wood, limes, stuffs, fruit gums were disposed over
• 43:20
  the earth and sea in vain. Here they are within rich of every man's
• 43:23
  day labor, what he wants of them, the whole world's. The flux
• 43:27
  of matter over the wireors of thought to the poles and points where it would
• 43:30
  build. The races of men rise out of the ground, preoccupied with the
• 43:32
  thoughts to rule them, and divided into parties, ready armed and angry to
• 43:37
  fight for this metaphysical abstraction. The quality of the thought differences the Egyptian and
• 43:40
  the Roman, the Austrian and the American. The men who come on the
• 43:44
  stage at one period are all found to be related to each other. Certain
• 43:46
  ideas are on the air. We are all impressionable. We are made of
• 43:50
  them, all impressionable, but some more than others, and these first express
• 43:53
  them. This explains the curious contemporaneousness of inventions and discoveries. The truth is
• 43:59
  in the air, and the most impressionable brain will announce it first, but
• 44:01
  all will announce it a few minutes later. So women, as most susceptible,
• 44:06
  are the best index of the coming hour. So the great man,
• 44:08
  that is, the man most imbued with the spear of the time, is
• 44:10
  the impressionable man by fiber, irritable and delicate, like iodine delight, he
• 44:15
  feels the infantisimal attractions. His mind is righter than others because he yields to
• 44:21
  a current so feeble as can be felt only by a needle delicately poised.
• 44:24
  The correlation is shown in defects. Mouler, in his Essayan Architecture, taught
• 44:29
  the building which was fitted acurately to answer his ends, would be turned out
• 44:31
  to be beautiful, though beauty had not been attended. I find the like
• 44:36
  unity and human structures rather violent and pervasive. That a crudity in the blood
• 44:39
  will peer in the argument, a help in the shoulder will peer in the
• 44:42
  speech, in the handwork. If this mind could be seen, the hump
• 44:45
  would be seen. If a man has a cisaona's voice, or run into
• 44:49
  his sentences, into his poem, into the structure of his fable, into
• 44:52
  his speculation, into his charity. And as every man is hunted by his
• 44:55
  own damon, vexed by his own disease, this checks all of activity.
• 45:00
  So each man, like each plant, has his parasites. A strong and
• 45:02
  stringent, bilious nature has more truculent enemies than the slugs and moss, might
• 45:07
  that fret my leaves such a one as corculios, borers, knife worms,
• 45:10
  a swindler aid, and first then a client, then a quack, then
• 45:14
  smooth, plausible gentleman, bitter selfish as Moloch. This correlation really existing,
• 45:19
  can be divined, but the threads are there. Thought can follow and show
• 45:22
  them, especially when a soul is quick and docile, as Chaucer sings,
• 45:27
  or if the soul of proper kind be so perfect as men find that at
• 45:30
  what what is to come? That he warneth all on some of every of
• 45:32
  their adventures. I have provisions and figures that our flesh has not might to
• 45:37
  which understand or right, for it is warned too darkly. So people are
• 45:42
  made up of rhyme, coincidence, omen, puriosity, and presage. They
• 45:45
  meet the person they seek. If a companion prepares to save them, they
• 45:49
  first say to him, and a hundred signs apprize them of what is about
• 45:52
  to befall wonderful intricacy in the web, wonderful constancy and design. This vagamond
• 45:57
  life admits, we wonder how the flow finds his mate, And yet year
• 46:00
  after gear we find two men to women without legal o'connorll Wright spend a great
• 46:05
  part of their best time together within a few feet of each other. And
• 46:07
  the moral is that what we seek we shall find. What we flee flung
• 46:10
  freees from us. As Gerta said, what we wish for our youth comes
• 46:14
  to us in heaps, and old age too often curse with the granting of
• 46:17
  our prayer. And hence the high caution that since we are sure of having
• 46:21
  what we wish, we beware of only wishing for high things. One key,
• 46:24
  one solution to the mysteries of human condition, one solution to the old
• 46:28
  knots of fate freedom of our knowledge, exists the repounding, namely of the
• 46:30
  double consciousness. A man must ride alternately on the horses of his private and
• 46:35
  his public nature, as the equestrians of the circus to themselves nimbly from horse
• 46:38
  to horse, or plant one foot on the back of one and the other
• 46:42
  foot in the back of the other. So a man is victim's fate,
• 46:45
  his sciatica in his loins, the cramp in his mind, a cliff foot
• 46:47
  and a club, and his wit, a sour wit and a selfish temper,
• 46:51
  a strut in his gait, and a conceit in his affectation, or
• 46:53
  is ground to powder by the vice of his race. He is to rally
• 46:58
  on his relation to the universe, which is ruined benefits, leaving the damon
• 47:01
  who suffers he used to take size of the deity who secures universal benefit by
• 47:06
  his pain, to offset the drag of temperament and race which pulls down.
• 47:09
  Learn this lesson, namely that by the cunning coal presence of two elements,
• 47:13
  which is throughout nature, whatever lands of paralyzes you, draws in with it
• 47:16
  the divinity of some form to repay a good intention closes itself with sudden power.
• 47:22
  When a god wishes to ride, and any chip or pebble will blud
• 47:25
  and shoot out winged feet and serve him for a horse, Let us build
• 47:30
  altars to blessed unity, which holds nature and souls in perfect solution, and
• 47:34
  compels every atom to serve in a universal end. Or not wonder at the
• 47:37
  snowflake, a shell, a summer landscape, or the glory of the stars,
• 47:40
  but the necessity of beauty under which the universe lies. That all is
• 47:45
  and must be pictorial, That the rainbow and the curve of the horizon,
• 47:49
  and the arc of the blue vault are only results from the organism of the
• 47:52
  eye. There is no need for foolish amateurs to fetch me to admire a
• 47:54
  garden of flowers, or a sun, guilt cloud, or waterfall. When
• 47:59
  I cannot look without seeing splendor and grace. How idle to choose a random
• 48:02
  sparkle here there? When a dwelling necessity plants the roast beauty on the brow
• 48:07
  of chaos, discloses the central intention of nature to be harmony and joy.
• 48:10
  Let us build alters the beautiful necessity. If we thought men were free in
• 48:15
  the sense that in a single exception, one fantastical will could prevail over the
• 48:19
  law of things, it were all one, as if a child's hand could
• 48:22
  pull down the sun. If in the least particular one could drage the order
• 48:25
  of nature, Who would accept the gift of life? Let us build altars
• 48:30
  to the beautiful necessity, which secures that all is made of one piece,
• 48:34
  that plaintive and defendant, friend and enemy, animal and planet, food and
• 48:37
  eater are of one kind. In astronomy, is a vast space, but
• 48:40
  no foreign system. In geology, vast time but the same loss as today.
• 48:46
  Why should we be afraid of nature, which is no other than philosophy
• 48:49
  and theology embodied. Why should we fear to be crushed by savage elements,
• 48:52
  we who are made of the same elements. Let us build the beautiful necessity
• 48:58
  which makes men brave in believing that he cannot shown a danger that is appointed
• 49:00
  nor occur, one that is not to the necessity, which rulely or softly
• 49:05
  educates them to the perception that there are no contingencies. That law rules throughout
• 49:08
  existence. A law which is not intelligent, but intelligence, not personal nor
• 49:14
  impersonal, disdains words and passes understanding. It dissolves persons, It vivifies nature.
• 49:20
  It solicits the pure heart to draw on all its omnipotence, end of
• 49:25
  fate power. His tongue was framed to music, and his hand was armed
• 49:34
  with skill. His face was the mold of beauty, and his heart the
• 49:37
  thrown a will. There is not yet any inventory of a man's faculties,
• 49:44
  any more than a bible of his opinions. Who shall settle limit to the
• 49:47
  influence of a human being? There are men who, by their sympathetic attractions,
• 49:52
  carry nations with them and lead the activity of the human race. If
• 49:57
  there be such a tie that whether the mind of man nature will accompany him.
• 50:01
  Perhaps there are men whose magnetisms are of that force to draw material and
• 50:05
  elemental powers, and where they appear immense instrumentalities organized around them. Life is
• 50:10
  a search after power, and this is an element with which the world is
• 50:14
  so saturated there is no chink or crevice in which it is not lodged that
• 50:19
  no honest seeking goes unrewarded. A man should prize events and possessions as the
• 50:23
  ore in which his fine mineral is found. And he can well afford to
• 50:27
  let events and possessions and the breath of the body go, if their value
• 50:30
  is may added to him in the shape of power. If he have secured
• 50:34
  the elixir, he can spare the wide gardens from which it was distilled.
• 50:37
  A cultivated man, wise to know, on bold to perform is the end
• 50:42
  to which nature works, and the education of the will is a flowering result
• 50:45
  of all this geology and astronomy. All successful men have agreed on one thing.
• 50:52
  They were causationalists. They believe that things went not by luck but by
• 50:55
  law, that there was not a week or a cracked link in the chain
• 50:59
  of that joints the first and the last of things. A belief in causality
• 51:02
  or strict connection between every trifle and the principles of being, and in consequence,
• 51:07
  belief in compensation, or that nothing has got for nothing, characterizes all
• 51:12
  valuable minds, and must control every effort that is made by an industrious one.
• 51:16
  The most valiant men are the best believers in the tensions of the laws.
• 51:21
  All the great captains, said Buonaparte, have performed vast achievements by conforming
• 51:24
  with the rules of the art, by adjusting efforts to obstacles. The key
• 51:29
  to the age may be this or that or the other. As the young
• 51:31
  orators describe, the key to all ages is imbecility. Imbecility in the vast
• 51:37
  majority of men at all times, and even in heroes in all but certain
• 51:39
  eminent moments, victims of gravity, customs, and fear. This gives strength
• 51:45
  to the strong, that the multitude have no habit of self reliance or original
• 51:47
  action. We must reckon success a constitutional trait. Courage, the old physicians
• 51:53
  taught, and the meaning holds if their physiology is a little mythical courage or
• 51:59
  the degree of life is the degree of circulation of the blood and the ooteries.
• 52:02
  During passion, anger, fury, trials of strength, wrestling, fighting,
• 52:06
  a large amount of blood is collected in the arteries, the maintenance of
• 52:08
  bodily strength requiring it, and but little assented into the veins. This condition
• 52:14
  is constant with intrepid persons. Where the outeries hold their blood is courage and
• 52:19
  adventure possible. Where they pour it unrestrained into the veins, the spirit is
• 52:22
  low and feeble. For performance of great mark, it needs extraordinary health.
• 52:27
  If Eric is in robust health and has slept well, and is at the
• 52:30
  top of his condition and thirty years old at his departure from Greenland, he
• 52:34
  will steer west and his ships will reach Newfoundland. But take out Erik.
• 52:38
  If put in a stronger and boulder man Bjorn or Thornfinn, and the ship's
• 52:42
  will, with just as much ease, sails six hundred one thousand, fifteen
• 52:45
  hundred miles further and reach Labrador in New England. There is no chance in
• 52:50
  results with adults. As with children, one class enter cordially into the game
• 52:54
  a whirl with a whirling world, and others have cold hands and remain by
• 52:58
  standards only drag in by the humor and vivacity of those who can carry a
• 53:01
  dead weight. The first wealth is health. Sickness is poor, spirited,
• 53:06
  and cannot serve anyone. It must husband as resources to live. But health
• 53:10
  and fullness answers its own ends and has despair runs over and inundates the neighborhoods
• 53:15
  and creeks of other men's necessities. All powers of one kind a sharing of
• 53:21
  the nature of the world. The mind that is parallel with the laws of
• 53:22
  nature will be in the current of events and strong with their strength. One
• 53:28
  man is made of the same stuff of which the events are made, is
• 53:30
  in sympathy with the course of things, can predict it. Whatever befalls befalls
• 53:35
  him first that he is equal to whatever shall happen. A man who knows
• 53:37
  men can talk well on politics, trade, law, or religion. For
• 53:43
  everywhere men are led in the same manners. The advantage of ased strong pulse
• 53:47
  is not to be supplied by any labor, art or concert is like the
• 53:51
  climate which easily rears a crop which no glass or irrigation or tillage or manures
• 53:55
  can elsewhere. Rival is like the opportunity of a city like New York or
• 54:00
  Constantople which needs no diplomacy to force capital or genius to labor to it.
• 54:05
  They come of themselves as the waters flow to it. So a broad,
• 54:07
  healthy mass of understanding seems to lie on the shore of unseen rivers of unseen
• 54:10
  oceans, which are covered with barks that night and day are drifted to this
• 54:15
  point that is poured into its laps, which other men alli plotting, For
• 54:19
  it is in everybody's secret, anticipates everybody's discovery. And if it do not
• 54:22
  command every fact of the genius in the scholar, is because it is large
• 54:25
  and sluggish and does not think them worth the exertion which you do. This
• 54:30
  affirmative force is in one and is not in another. As one horse has
• 54:34
  a spring in him and another in the whip on the neck of the young
• 54:37
  man, says Hafiz, sparkles no gem so gracious as enterprise important into any
• 54:43
  stationary district, as into an old Dutch population New York or Pennsylvania, or
• 54:46
  among the planners of Virginia. A colony of hardy Yankees with seething brains,
• 54:51
  heads full of steam, hammers, pully crank and tooth wheel, and everything
• 54:53
  will begin to shine with values. What enhancement to all the water on land
• 54:58
  in England is the arrival of James Wade or Brunal. In every company there
• 55:01
  is not only the active and passive sex, but in both men and women
• 55:05
  a deeper and more important sex of mind, namely the inventive or creative class
• 55:08
  of both men and women, and the uninventive or accepting class. Each plus
• 55:14
  man represents his set, and if he have the accidental advantage of personal ascendancy,
• 55:17
  which applies neither more nor less of talent, but merely the temperamental ortaming
• 55:22
  eye of the soldier a schoolmaster, which one has and one has not,
• 55:25
  as one as a black mustache and one a blonde, then quite easily and
• 55:29
  without envier resistance, all his coadjutors and feeders will admit his right to absorb
• 55:34
  them. The merchant works by bookkeeper and cashier. The lawyer's authorities are hunted
• 55:38
  up by clerks. The geologist reports the surveys of his subalterns. Commander Wilkes
• 55:43
  appropriates the results of all the naturalists attached to his expedition. Their Waltson's statue
• 55:49
  is finished by stonecutters. Demas has journeymen, and Shakespeare was a theater manager
• 55:52
  and used the labor of many young men as well as the playbooks. There
• 55:57
  is always room for a man of force, and he makes room for many.
• 56:00
  Society is a troop of thinkers, and the best heads among them take
• 56:01
  the best places. A feeble man can see the farms that are fenced until
• 56:07
  the houses that are built. The strong man sees the possible houses and farms.
• 56:10
  His eye makes the states as fast as the sun breeds clouds. When
• 56:15
  a new boy comes into school, a man travels and encounters strangers every day.
• 56:20
  Or when into any old club, a newcomer is domesticated. That happens
• 56:22
  which befalls. When a strange ox is driven into a pen or pasture where
• 56:27
  cal are kept, there is at once a trial strength between the best pair
• 56:30
  of horns and the newcomer, and is settled. Thenceforth which is the leader.
• 56:34
  So now there is a measuring of strength, very courteous but decisive,
• 56:37
  and an acquiescence thenceforth. When the two meet, each reads his fate in
• 56:40
  the other's eyes. The weaker party finds that none of his information or wit
• 56:45
  quite fits this occasion. He thought he knew this, or that, he
• 56:47
  finds that he omitted to learn the end of it. Nothing that he knows
• 56:52
  will quite hit the mark, whilst all the rivals arrows are good and well
• 56:54
  thrown. But if he knows all the facts, and the encyclopedia would not
• 56:58
  help him, For this is an affair of presence, of mind, of
• 57:00
  attitude of a plumb The opponent has the sun and the wind in every cast.
• 57:05
  The choice of weapon and mark, and when he himself is matched with
• 57:07
  some other antagonists, his own shafts fly, while un hit'tis a question
• 57:10
  of stomach and constitution. The second man is as good as a first,
• 57:15
  perhaps better, but has not the stoutness of stomach as the first has,
• 57:19
  and so his wit seems over fine and underfine. Health is good power,
• 57:23
  life that resists disease, poisonoual enemies, and is conservative as well as creative.
• 57:29
  Here is question every spring whether to graft with wax, or whether with
• 57:32
  clay, whether to whitewash or potash, or to prune. But the one
• 57:37
  point is a thirty tree. A good tree that agrees with the soil will
• 57:39
  grow in spite of blight or bug, or pruning or neglect, by night
• 57:44
  and by day, in all weathers, and all treatments, vivacity, leadership
• 57:47
  must be had, and we are not allowed to be nice in choosing.
• 57:51
  We must fetch the pump with dirty water if clean cannot be had. If
• 57:53
  we will make bread, we must have contagion, yeast, emptyings, or
• 57:57
  what not to induce fermentation to the dough. As the torpid artist seeks inspiration
• 58:01
  at any cost, by virtue or by vice, by friend, or by
• 58:05
  fiend, by prayer, by wine. And we have a certain instinct that
• 58:08
  where is great amount of life, though gross and peccant, it has its
• 58:12
  own checks and purifications, and will be found at last in harmony with moral
• 58:15
  laws. We watch in children with pathetic interest the degree in which they possess
• 58:20
  the recuperative force when they are hurt by us or by each other, or
• 58:23
  go to the bottom of the class, or miss the annual prize, or
• 58:25
  beaten in the game. If they lose heart, remember the mischance in their
• 58:30
  chamber at home, they have a serious check. But if they are the
• 58:32
  buoyancy and resistance that preoccupies them with new interests in the new moment, the
• 58:36
  wound cicatrize, and the fiber is the tougher for the hurt one. Comes
• 58:39
  to value this plus health when he sees that all difficulties vanished before it.
• 58:45
  A timid man, listening to the alarmists in at Congress and in the newspapers,
• 58:49
  and observing the proflicacy of party sexual interests urged with a fury which shuts
• 58:52
  his eyes to consequences, with a mind made up to desperate extremities. Ballot
• 58:58
  of one hand, a rifle on the other, might easily believe that he
• 59:00
  and his country have seen their best days, and he hardens himself the best
• 59:04
  he can against the coming ruin. But after this has been foretold with equal
• 59:08
  confidence fifty times, and government six percents have not declined a quarter of a
• 59:13
  mill, he discovers that the enormous elements of strength which are here in play
• 59:16
  make our politics unimportant. Personal power, freedom, and the resources of nature
• 59:22
  strain every faculty of every citizen. We prosper with such vigor that, like
• 59:25
  thir fey trees which grow in spite of ice, lice, mice and borers,
• 59:30
  so we do not suffer from the profligate swarms that fatten on the national
• 59:32
  treasury. The huge animals nourish huge parasites, and the rancor of the disease
• 59:38
  attests the strength of the Constitution. The same energy in the Greek demos drew
• 59:43
  the remark that the evils of the popular government appear greater than they are,
• 59:46
  there is compensation for them in spirit energy. It awakens. The rough and
• 59:51
  ruddy style, which belongs to a people of sailors, foresters, farmers,
• 59:54
  and mechanics, has its advantages. Power educates the potentate. As long as
• 1:00:00
  our people quote English standards, they dwarf their own proportions. And Western lawyer
• 1:00:05
  of eminence said to me, he wished it were a penal offense to bring
• 1:00:07
  an English law book into a court in this country. So pernicious had he
• 1:00:09
  found in his experience a deference to English precedent. The very commerce has only
• 1:00:15
  an English meaning, and is pinched to the cramp exigencies of English experience.
• 1:00:19
  The commerce of rivers, the commerce of railroads. Who knows what the commerce
• 1:00:22
  of air balloons must add an American extension to the pond whole of admiralty.
• 1:00:28
  As long as our people quote English standards, they will miss the sovereignty of
• 1:00:30
  power will let these rough writers, legislators in shirt sleeves, hoosier sucker wolverine,
• 1:00:37
  badger, or whatever hard head Arkansas, Oregon or Utah sons half orator,
• 1:00:43
  half assassin to represent its wrath and cupidity at Washington. Let these drive
• 1:00:46
  as they may, and the disposition of territories in public lands, the necessity
• 1:00:51
  of balancing and keeping at bay the starling majorities of German, Irish and of
• 1:00:54
  Native millions will bestow a promptness, address, and reason at last on our
• 1:00:59
  buffalo hunter and authority and majesty of manners. The instinct of the people is
• 1:01:04
  right. Men expect from good whigs put into office by the respectability of the
• 1:01:07
  country, much less skilled to deal with Mexico, Spain, Britain, or
• 1:01:12
  with our own malcontent members than with some strong and transgressor like Jefferson or Jackson,
• 1:01:17
  who first conquers his own government and then uses the same genius to conquer
• 1:01:21
  the foreigner. The senators who descended from mister Polk's Mexican War were not those
• 1:01:25
  who knew better, but those who from political position could afford it. Not
• 1:01:30
  Webster but Benton and Calhoun. This power, to be sure, is not
• 1:01:34
  clothed and satin. Tis the power of lynch law of soldiers and pirates,
• 1:01:37
  and it bullies the peaceful and loyal, But it brings its own antidote.
• 1:01:42
  And here is my point that all kinds of power usually emerge at the same
• 1:01:45
  time, good energy and bad. Power of mind, with physical health,
• 1:01:50
  the ecstasies of devotion, with the exasperations of debauchery. The same elements are
• 1:01:54
  always present, only sometimes these conspicuous, and sometimes those what was yesterday foreground
• 1:02:00
  being today background, while with surface playing now a not less effective part as
• 1:02:05
  basis. The longer the drought lasts, the more as the atmospheres are charged
• 1:02:08
  with water, the faster the ball falls through the sun. The force to
• 1:02:13
  fly off is by so much augmented and immorals. Wild liberty breeds iron conscience.
• 1:02:19
  Natures with great impulses have great resources and return from far. In politics,
• 1:02:23
  the sons of Democrats will be Whigs, whilst red republicanism in the father
• 1:02:28
  is a spasm of nature to engender an intolerable terrment in the next age.
• 1:02:31
  On the other hand, conservatism, ever more timorous and narrow, discuss the
• 1:02:35
  children and drives them for a mouthful of fresh air into radicalism. Those who
• 1:02:39
  have most of this coarse energy, the bruisers who have run the gauntlet of
• 1:02:43
  caucus and tavern through this country and the state, have their own vices,
• 1:02:46
  but they have good nature of strength and courage, fierce and as scrupulous,
• 1:02:50
  they are usually frank and direct, and above falsehood. Our politics falls into
• 1:02:54
  bad hands, and churchmen and men of refinement, it seems agreed, are
• 1:02:58
  not fit persons to send to Congress. Politics is a deletorious profession, like
• 1:03:02
  some poisonous handicrafts. Men in power of no opinions, but may be cheap
• 1:03:07
  for any opinion, for any purpose. And if it be a question between
• 1:03:10
  the most civil and the most forcible, eyelan to the last. These housiers
• 1:03:15
  and suckers are but really better than the sabiling opposition, the wraths, at
• 1:03:19
  least as bolded and manly caste. They see against the unanimous declarations of the
• 1:03:22
  people, how much crime the people will bear. They proceed from step to
• 1:03:27
  step, and they have calculated, but too justly, upon their excellencies,
• 1:03:30
  the New England Governors, and upon the honors the New England Legislators. The
• 1:03:34
  message of the governors and the resolutions of the legislators are a proverb for expressing
• 1:03:38
  a sham virtuous indignation, which in the course of events, is sure to
• 1:03:42
  be belied in trade. Also, this energy usually carries a trace of ferocity.
• 1:03:47
  Philanthropic or religious bodies do not commonly make their executive officers out of saints.
• 1:03:52
  The communities hitherto founded by Socialists, the Jesuits, the Party Royalists,
• 1:03:57
  the American communities of New Harmony, a brook farm of Zori are only possible
• 1:04:00
  installing judas as steward. The rest of the offices may be filled by good
• 1:04:04
  burgesses. The pious and charitable proprietor has a form, and not quite so
• 1:04:09
  pious and charitable. The most amiable of country gentlemen has a certain pleasure in
• 1:04:13
  the teeth of the bulldog which guards is orchard of the shaker's society. It
• 1:04:16
  was formerly a sort of proverb in the country that they always sent the devil
• 1:04:19
  to market, and in representations to the deity. Painting, poetry, and
• 1:04:24
  popular rision have over drawn from the wrath of hell. It is an esoteric
• 1:04:30
  doctrine of society that little wickedness is good to make muscle, as if conscious
• 1:04:33
  were not good for hands and legs, as if porticaid formulas of law and
• 1:04:38
  order cannot run like wild goats, wolves and colonies. That is, there
• 1:04:41
  is a use in medicine for poisons, so the world cannot move without rogues.
• 1:04:45
  That public spirit and the ready hand are as well found among the malignants
• 1:04:48
  do is not very rare. The coincidence of sharp private and political practice with
• 1:04:53
  public spirit and good neighborhood. A knew a burly boniface who many years kept
• 1:05:00
  a public house in one of the rural capitals. He was a knave whom
• 1:05:03
  the town could ill spare. He was a social vascular creature, grasping and
• 1:05:06
  selfish. There was no crime which he did not or could not commit.
• 1:05:11
  But he made good friends as sluckman, served them with his best chop when
• 1:05:14
  I supped at his house, and also with his honor of the judge.
• 1:05:16
  He was very cordial, grasping his hand. He introduced all the friends,
• 1:05:19
  male and female into the town and united in his person the functions of bully
• 1:05:24
  and cndiary, swindler, barkeeper and burglar. He girdled the trees and cut
• 1:05:29
  off the horses tails of the temperance people in the night. He led the
• 1:05:31
  rummies and radicals and tom meetings with the speech. Meantime, he was civil,
• 1:05:35
  fat and easy in his house, and precisely the most public spirited citizen.
• 1:05:40
  He was active in getting the roads repaired and planted with shade trees.
• 1:05:43
  He subscribed for the fountains, the gas, and the telegraph. He introduced
• 1:05:46
  the new horse rake, the new scraper, the baby jumper, and whatnot
• 1:05:49
  that Connecticut sends the admiring citizens. He did this the easier that the peddler
• 1:05:54
  stopped at his house and paid his keeping. Whilst thus the energy for originating
• 1:05:59
  and executing work deforms itself by access, and so our axe chaps off our
• 1:06:02
  own fingers. This evil is not without remedy. All the elements whose aid
• 1:06:06
  man calls on will sometimes become his master's, especially those of most subtle force.
• 1:06:12
  Shall he then renounce steam fired electricity, or shall he learn to deal
• 1:06:15
  with them? The rule for this class of agencies is all plus is good
• 1:06:19
  only put in the right place. Men of the surcharge of arterial blood cannot
• 1:06:25
  live on nuts herb teese analogies, cannot read novels and play whist, cannot
• 1:06:29
  satisfy all their wants. At the Thursday Lecture of the Boston Athenaeum. They
• 1:06:32
  pine for adventure, and must go to Pike's Peak. Had rather die at
• 1:06:36
  the hatchet of a pawnee than sit all day, every day at a counting
• 1:06:39
  room desk. They are made for war, for the sea, for mining,
• 1:06:43
  hunting and clearing, for hair breath, adventure, huge risks, and
• 1:06:45
  the joy of eventful living. Some men cannot endure an hour of calm at
• 1:06:50
  sea. I remember poor Malay Cook on board at Liverpool Packet, who,
• 1:06:55
  when the wind bluel gale, could not contain his joy blow He cried,
• 1:06:59
  me, do tell you if you blow. Their friends and governors must see
• 1:07:01
  that some vent for their explosive complexion is provided. The Roysters, who are
• 1:07:05
  destined for infamy at home, if sent to Mexico, will cover you with
• 1:07:09
  glory and comeback heroes in generals, their oregons, Californias, and exploring expeditions
• 1:07:14
  enough for pertaining to the America define them in file to gnaw and in crocodiles
• 1:07:17
  to eat. The young English are fine animals, full of blood, and
• 1:07:20
  when they have no wars to breathe their rightous valors in they seek for travelers
• 1:07:25
  as dangerous as war, diving into Maelstroms, swimming hallsponts, wading up the
• 1:07:30
  snowy Himalaya, hunting lion, rhinoceros, elephant in South Africa, gypsying with
• 1:07:33
  burrow in Spain, Algers, riding alligators in South America, with waterton utilizing
• 1:07:39
  badoin chic and Pacca, with Layard yachting amongst the icebergs of Lancaster, Sound,
• 1:07:44
  peeping into craters on the Equator, or running on the creases of malaise
• 1:07:47
  and borneo. The excess of erility has the same importance in general history as
• 1:07:53
  in private and industrious life. Strong race or strong individuals rest at last on
• 1:07:58
  natural forces, which are best in the savage, who, like the beasts
• 1:08:00
  around them, is still in reception of the milk from the teats of nature.
• 1:08:03
  Cut off the connection between any of our works and this aboriginal source,
• 1:08:08
  and the work is shallow. The people lean on this, and the mob
• 1:08:11
  is not quite so bad an argument as some people say, for it has
• 1:08:14
  this good side. March without the people. Set a French deputy from the
• 1:08:17
  tribune, and you march in tonight. Their instincts are a finger pointing of
• 1:08:21
  providence, always turning toward real benefit. But when you espouse an Orleans party,
• 1:08:27
  or a Bourbon or a Mantelembar party, or anyother but an organic party,
• 1:08:30
  though you meanwhile you have a personality instead of a principle, which will
• 1:08:34
  inevitably drag you into a corner. The best antidotes of this force are to
• 1:08:39
  be had from savage life in explorers, soldiers, and buccaneers. But who
• 1:08:43
  cares for the falling outs of assassins, and fights of bears and grindings of
• 1:08:45
  icebergs. Physical force has no value where there is nothing else. Snow and
• 1:08:50
  snowbanks, fire and volcanoes and solfaterras is cheap. The luxury of ice is
• 1:08:56
  in tropical countries and midsummer days. Luxury of fire is to have a little
• 1:09:00
  on our earth. And electricity, not volleys of charged cloud, but the
• 1:09:03
  manageable stream of the battery wires. Still of spirit or energy, the rest
• 1:09:09
  or remains of it in the civil and moral man are worth all the cannibals
• 1:09:12
  in the Pacific. In history, the great moment is when the savage is
• 1:09:15
  just ceasing to be a savage, with all his hairy pelasgic strength directed in
• 1:09:20
  the opening sense of beauty and ye have epericles or aphidaeus not yet passed over
• 1:09:26
  into the Corinthian civility. Everything good in nature and the world is in that
• 1:09:30
  moment of transition, and when the swarthi juices still flow plentifully from nature,
• 1:09:33
  but their astringency or acidity is got out by ethics and humanity. The triumphs
• 1:09:40
  of peace have been in some proximity to war, whilst the hand was still
• 1:09:43
  familiar with the sword hilt, whilst the habits of the camp are still visible
• 1:09:45
  on the port and complexion of the gentleman, his intellectual power culminated. The
• 1:09:50
  compression and tens of these stern conditions is a training for the finest and softest
• 1:09:54
  arts can rarely be compensated in tranquil times, except for some analogous vigor drawn
• 1:09:59
  from ald occupations as hearty as war. We say that success is constitutional depends
• 1:10:03
  on a plus condition of mind and body, on power of work, on
• 1:10:08
  courage, that it is a main efficacy in carrying on the world, And
• 1:10:12
  though rarely found in the right state for an article of commerce, but often
• 1:10:15
  in the supersaturate or excess, which makes it a dangerous and destructive yet it
• 1:10:20
  cannot be spared and must be had in that form an absorbance provided to take
• 1:10:25
  off its edge. The Affirmi class monopolizes the homage of mankind. They originate
• 1:10:30
  and execute all the great feats. What a force was coiled up in the
• 1:10:32
  skull of Napoleon. Of the sixty thousand men making his army Ellieu, it
• 1:10:36
  seems some thirty thousand were thieves and burglars, the men whom, in peaceful
• 1:10:42
  communities we hold, if we can, with iron at their legs in prisons
• 1:10:45
  under the muskets of sentinels. This man dealt with hand to hand, dragged
• 1:10:48
  them to their duty, and won his victories by their bayonets. This aboriginal
• 1:10:54
  might give us a surprising pleasure when it appears under conditions of supreme refinement,
• 1:10:59
  as in the proficient of high art. When Michael Angelo was forced to paint
• 1:11:02
  the Sistine Chapel on fresco, of which art he knew nothing, he went
• 1:11:06
  down to the Pope's garden behind the Vatican with a shoveled dug out ochres red
• 1:11:11
  and yellow, and mixed them with glue and water with his own hands,
• 1:11:14
  and, having after many trials, at last suited himself, climbed his ladders
• 1:11:17
  and painted away week after week, month after month, the sybils and prophets.
• 1:11:23
  He surpassed his successors in rough vigor as much as in purity of intellect
• 1:11:27
  and refinement. He was not crushed by his one picture left unfinished. At
• 1:11:30
  last. Michael was wont to draw his figures first as skeleton, then to
• 1:11:34
  clothe them with flesh, and lasted to drape them. Ah, said a
• 1:11:38
  brave paan to me, thinking on these things. If a man has failed,
• 1:11:41
  you will find he has dreamed instead of working. There are no ways
• 1:11:44
  to succuss in our art but to take off your coat, grind paint,
• 1:11:46
  and work like a digger on the railroad all day every day. Success goes
• 1:11:51
  thus invariably with a certain plus or positive power, and aunce the power must
• 1:11:56
  barrels and ounce of weight. And though a man cannot return into his mother's
• 1:11:59
  womb and be borne in with a new amount of vivacity. Yet there are
• 1:12:01
  two economies which are the best secundia, which the case admits. The first
• 1:12:06
  is the stopping off, decisively of our miscellaneous activity, and concentrating our force
• 1:12:12
  on one or our few points. As a gardener, by severe pruning forces,
• 1:12:15
  the sap of the tree into one or two vigorous limbs, instead of
• 1:12:18
  suffering it to spindle it to a sheaf of twigs enlarge, not thy destiny,
• 1:12:25
  said the oracle. Endeavor not to do more than is given thee in
• 1:12:28
  charge. The one prudence in life is concentration. The one evil is dissipation.
• 1:12:32
  And it makes no difference whether our dissipations are course or fine property in
• 1:12:36
  its cares, friends, in a social habit, or politics, or music
• 1:12:40
  or feasting. Everything is good which takes away one plaything and delusion more and
• 1:12:44
  drives us home to add one stroke of faithful work. Friends, books,
• 1:12:47
  pictures, lower duties, talents, flatteries, hopes, all our destructions which
• 1:12:51
  cause oscillations in our giddy balloon, and make a good poise in a straight
• 1:12:56
  course impossible. You must elect your work. You shall take what your brain
• 1:13:00
  can and drop off all the rest. Only so can that amount of vital
• 1:13:03
  force accumulate which can make the step from knowing to doing. No matter how
• 1:13:08
  much faculty of idle seeing a man has, the step from knowing to doing
• 1:13:12
  is rarely taken. Is a step out of the chalk circle of imbecility into
• 1:13:15
  fruitfulness, many an artist's lacking. This lacks all. He sees the masculine
• 1:13:19
  Angelo or Sellini with despair. He too is up to nature in the first
• 1:13:24
  cause in his thought. But the spasm to collect and swing his whole being
• 1:13:27
  into one act he has not. The poet Campbell said a man accustomed to
• 1:13:30
  work was equal to any achievement he resolved on, and that for himself,
• 1:13:34
  necessity, not inspiration, was a prompter of his muse. Concentration is a
• 1:13:39
  secret of strength in politics and war, and trade, in short, in
• 1:13:42
  all management of human affairs. One of the high anecdotes of the world is
• 1:13:45
  the reply of Newton to the inquiry how he had been able to achieve his
• 1:13:49
  discoveries by always intending my mind? Or if you have a text from politics,
• 1:13:55
  take this from Plutarch. There was in the whole city but one street
• 1:13:59
  in which Pericles was ever seen, the street which led to the market place
• 1:14:01
  and the council house. He declined all invitations to banquets and all gay assemblies
• 1:14:05
  and company. During the whole period of his administration. He never dined at
• 1:14:10
  the table of a friend. Or if we see an example from trade,
• 1:14:13
  I hope said a good man to rothschild. Your children are not too fond
• 1:14:15
  of money in business. I am sure you would not wish that. I
• 1:14:18
  am sure I would wish that. I wish them to give mine soul,
• 1:14:21
  heart and body to business. That is a way to be happy. It
• 1:14:25
  requires a great deal of boldness and a great deal of caution to make a
• 1:14:28
  great fortune. And when you have got it, it requires ten times as
• 1:14:30
  much wit to keep it. If I were to listen to all the projects
• 1:14:32
  proposed to me, I should ruin myself very soon. Stick to one business,
• 1:14:36
  young man, Stick to your brewery, he said this to a young
• 1:14:39
  buxton, and you will be the great brewer of London. Be brewer and
• 1:14:43
  banker, and merchant and manufacturer, and you will soon be in the gazette.
• 1:14:46
  Many men are knowing. Many are apprehensive and tenacious, but they do
• 1:14:50
  not rush to a decision. But in our flowing affairs, a decision must
• 1:14:54
  be made the best if you can. But any is better than none.
• 1:15:00
  There twenty ways of going to point, and one is the shortest. But
• 1:15:01
  set out at once on one. A man who has the presence of mind
• 1:15:05
  which can bring to him on the instant all he knows is worth for action,
• 1:15:10
  a dozen men who know as much, but can only bring it to
• 1:15:12
  light slowly. The good speaker in the house is not the man who knows
• 1:15:15
  the theory of parliamentary tactics, but the man who decides off hand. The
• 1:15:19
  good judge is not he who does hair splitting justice to every allegation, but
• 1:15:23
  who, aiming at substantial justice, rules something intelligible for the guidance of suitors.
• 1:15:28
  The good lawyer is not the man who has nye to every side and
• 1:15:30
  angle of contingency, but qualifies all his qualifications, but he who throws himself
• 1:15:34
  on your part so heartily that he can get you out of a scrape.
• 1:15:39
  Doctor Johnson said in one of his flowing sentences, miserable beyond all names of
• 1:15:43
  wretchedness is that unhappy pair who are doomed to reduce, beforehand to the principles
• 1:15:46
  of abstract reason all the details of each domestic day. There are cases where
• 1:15:50
  little can be said and much must be done. The second substitute for temperament
• 1:15:56
  is drill. The power of use and routine. The hack is a better
• 1:15:59
  roads than the Arab barb. In chemistry, the galvan extreme, slow and
• 1:16:03
  continuous, his equal and powered electric spark, and is in our art's a
• 1:16:06
  better agent. So in human action against a spasm of energy, we opset
• 1:16:11
  the continuity of drill. We spread the same amount of force over much time,
• 1:16:15
  instead of condensing it into a moment.'tis the same ounce of gold
• 1:16:18
  here in the ball and there in the leaf. At west Point, Colonel
• 1:16:21
  Buford, the Chief Engineer, pounded with a hammer on the trunnions of a
• 1:16:26
  cannon until he broke them off. He fired a piece of ordnance some hundred
• 1:16:30
  times in Swiss succession until it burst. Now which stroke broke the trunion?
• 1:16:35
  Every stroke which blasts burst the peace? Every blast diligence passe sens. Henry
• 1:16:42
  the eighth was wont to say, or great as drill. John Campbell said
• 1:16:45
  that the worst provincial company of actors could go through a play better than the
• 1:16:49
  best amateur company. Basil Hall likes to show that the worst regular troops will
• 1:16:54
  beat the best volunteers. Practice is nine tenths. A course of mobs is
• 1:16:59
  good practice for orders. All the great speakers were bad speakers at first.
• 1:17:02
  Stepping it through England for seven years made Cobden as consummate debater. Stuffing it
• 1:17:08
  through New England for twice seven trained Wendell Phillips. The way to learn German
• 1:17:12
  is to read the same dozen pages over and over a hundred times, so
• 1:17:15
  you know every word and particle in them, and can pronounce and repeat them
• 1:17:17
  by heart. No genius can recite a ballad at first reading Suall's Mediocrity count
• 1:17:21
  the fifteenth or twentieth reading. The rule for hospitality and Irish help is to
• 1:17:27
  have the same dinner every day throughout the year. At last, missus O'shagnesse
• 1:17:30
  learns to cook it to a nicety, and the host learns to carve it,
• 1:17:33
  and the guests are well served. A humorous friend of mine thinks that
• 1:17:38
  the reason why nature is so perfect in her arts, and gives up such
• 1:17:41
  inconceivably fine sunsets as that she had learned how at last by dint of doing
• 1:17:45
  the same thing. For very often cannot one converse better at a topic in
• 1:17:49
  which one has experienced than the one which she is new. Men whose opinion
• 1:17:54
  is valued on change are only such as have a special experience, and off
• 1:17:57
  that ground their opinion is not valuable. More are made good by exercitation than
• 1:18:01
  by nature, said Democritus, the friction in nature is so enormous that we
• 1:18:05
  cannot spare any power. Is not a questioned to express our thought, to
• 1:18:09
  elect our way, but to overcome resistances to the medium and material in everything
• 1:18:13
  we do. Hence the use of drill, and the worthlessness of amateurs to
• 1:18:16
  cope with practitioners six hours every day at the pianel only to give facility of
• 1:18:20
  touch, six hours a day at painting, only to give command to the
• 1:18:24
  odious materials oil, ochres and brushes. The masters say that they know a
• 1:18:29
  master in music only by seeing the pose of his hands on the keys so
• 1:18:32
  difficult and vital an act is the command of the instrument. To have learned
• 1:18:35
  to use the tools by thousands of manipulations, to have learned the arts of
• 1:18:39
  reckoning by anlas, adding and dividing is the power of the mechanic and the
• 1:18:43
  clerk. I remarked in England, in the confirmation of a frequent experience at
• 1:18:46
  home, that in literary circles the men of trust and consideration, bookmakers,
• 1:18:50
  editors, university deans and professors. Bishops too were by no means of the
• 1:18:55
  largest literary talent, but usually of low and ordinary intellectuality, with a so
• 1:19:00
  of mercantile activity and working talent in different hacks, and mediocrates tower by pushing
• 1:19:04
  their forces to a lucrative point, or by working power over multitudes of superior
• 1:19:09
  men and old As in New England, I have not forgotten that there are
• 1:19:14
  sublime considerations will limit the value of talent and superficial success. We can easily
• 1:19:17
  overpraise the vulgar hero. There are sources in which we have yet not drawn.
• 1:19:23
  I know what I abstained from. I adjourn what I have to say
• 1:19:26
  on this topic to the chapters on culture and worship. But this force of
• 1:19:29
  spirit, by the means relied on by nature for bringing work of the day
• 1:19:32
  about. As far as we attach importance to a househole life on the prizes
• 1:19:35
  of the world, we must respect that. And I hold that an economy
• 1:19:40
  may be applied to it. It is much a subject of exact law and
• 1:19:43
  arithmetic as fluids and gases are. It may be husbanded or wasted. Every
• 1:19:47
  man is efficient only as he is a container or vessel of this force.
• 1:19:51
  And never was any signal, act or achievement in history. But by this
• 1:19:55
  expenditure, this is not gold, but the gold maker, not the fame
• 1:19:59
  but the exploit. If these forces in this husbandry are within reach of our
• 1:20:02
  will, and the laws of them can be read, we infer that all
• 1:20:05
  success and all conceivable benefits for man is also first or last within his reach,
• 1:20:11
  and has his own sublime economies by which it may be attained. The
• 1:20:14
  world is mathematical and has no casualty. In all its fast and a flowing
• 1:20:16
  curve. Success has no more eccentricity than the ginger or Muslim we weave in
• 1:20:21
  our wills. I know no more affecting lesson to our busy plotting New England
• 1:20:26
  brains than to go into one of the factories with which we align the watercourses
• 1:20:30
  in the States. A man hardly knows how much he is a machine until
• 1:20:32
  it begins to make telegraph, loom, pressed, and locomotive in his own
• 1:20:36
  image. But in these he is forced to leave out his follies and hindrances.
• 1:20:40
  So that when we go to the mill, the machine is more moral
• 1:20:43
  than we let a man. Dare go to loom and see if y be
• 1:20:45
  equal to it. Let machine confront machine and see how they come out.
• 1:20:48
  The world mill is more complex than the calico mill, and the architect less
• 1:20:53
  stooped. The world mill is more complex than the calico mill, and the
• 1:20:57
  architect stoop less, and the ginger in a mill. A broken thread or
• 1:21:00
  a shred spoils the web through a piece of one hundred yards, and is
• 1:21:03
  traced back to the girl that wove it, and lessens her wages. The
• 1:21:08
  stackholder, on being shown this, rubs his hand with delight. Are you
• 1:21:11
  so cunning? And mister prophet loss? And do you expect to swindle your
• 1:21:14
  master employer? In the web you weave a day is a more magnificent cloth
• 1:21:16
  than a muslin. The mechanism that makes it is infinitely cunninger. And you
• 1:21:20
  shall not conceal the sleasy, fraudulent, rotten hours you have slipped into the
• 1:21:25
  piece, Nor fear that any honest thread, or straighter steel, or an
• 1:21:28
  inflexible shaft will not testify in the web end of power? Fate, who
• 1:21:36
  shall tell you what did befall? Far away in time, when once over
• 1:21:40
  the lifeless ball hung idle stars and suns would God the elements obeyed wings of
• 1:21:45
  what wind the lichen bore wafted in the puny steeds of power, which lodged
• 1:21:48
  and rocks the rock of braid, And while the primal pioneer knew the strong
• 1:21:53
  task to it, assigned patient, though heavens en emmored year to build in
• 1:21:57
  matter home for mind from air of creeping sentries. Drew this matted thicket low
• 1:22:01
  and wide. This mustle leaves of ages, strew the granite slab of cloth
• 1:22:05
  and hide. Ere wheat can wave its golden pride. What smiths and in
• 1:22:11
  what furnaces rolled in dizzy ans, dim and mute the reeling brain can ill
• 1:22:15
  compute copper and iron, lead and gold? What oldest star the fame can
• 1:22:18
  save of race perishing to pave the planet with a floor of lime dust,
• 1:22:24
  as are pyramid and mole. Who saw what firms and palms were pressed under
• 1:22:27
  the tumbling mountains, breasts in the safe irbil of the coal. But when
• 1:22:31
  the quarry means were piled, all is wasting worthless Till arrives the wise,
• 1:22:35
  selecting will, and out of the slime and chaos, wit draws the threads
• 1:22:40
  of fair and fit. Then temples rose in towns and marts, the shop
• 1:22:43
  of toil, the Hall of arts, then flew the sails across the seas
• 1:22:46
  to feed the north from tropic trees, the strong wind wove the torrent span
• 1:22:50
  where they were bid. The rivers ran new slaves, fulfilled the poet's dream
• 1:22:55
  gyvanic wire, strong shouldered stream. Then ducks were built, and the crops
• 1:22:59
  were and he gets added to the horde. But though a light handed man
• 1:23:02
  forget remembering, matter, pays her debt. Still through her motes and masses
• 1:23:05
  draw electric thrills and tithes of law, which bring the strength of nature wild
• 1:23:10
  to the conscience of a child. As soon as a stranger is introduced into
• 1:23:16
  any company, one of the first questions which all wish to have answered is
• 1:23:19
  how does that man get his living? And with reason, he is no
• 1:23:24
  whole man until he knows how to earn a blameless livelihood. Society is barbarous
• 1:23:27
  until every industrious man can get his living without dishonest customs. Every man is
• 1:23:31
  a consumer and ought to be a producer. He fails to make his place
• 1:23:34
  good in the world unless he not only pays his debt but also adds something
• 1:23:38
  to the commonwealth. Nor can he do justice to his genius without making some
• 1:23:42
  larger demand on the world than a bare subsistence. He is, by constitution
• 1:23:45
  expensive and needs to be rich. Wealth has its source and applications of the
• 1:23:49
  mind to nature, from the rudest strokes of spade nas up to the last
• 1:23:53
  secrets of art. Intimate ties subsist between thought and all production, because a
• 1:23:58
  better order is equivalent to vast amounts of route labor. The forces and resistances
• 1:24:01
  are natures, but the mind acts in bringing things from where they bound to
• 1:24:05
  where they are wanted, and wise combining and directing the practice of these flowers,
• 1:24:10
  and in the creation of finer values by fine art, by eloquence,
• 1:24:13
  by song, or reproductions of memory. Wealth is in applications of mind to
• 1:24:17
  nature, and the art of getting rich consists not in industry, much less
• 1:24:20
  than saving, but in better order, in timeliness. In being at the
• 1:24:25
  right spot, one man has stronger arms or longer legs, another seized by
• 1:24:30
  the course of streams and groves of markets where land will be wanted, makes
• 1:24:33
  the clearing of the river, goes to sleep and wakes up rich. Steam
• 1:24:38
  is no stronger now than it was a hundred years ago, but is put
• 1:24:40
  to better use. A clever fellow was acquainted with the expansive force of steam.
• 1:24:44
  He also saw the wealth of wheat and grass rotting in Michigan. Then
• 1:24:47
  he cunningly screws down the steam pipe to the wheat crop. Puff now o
• 1:24:51
  steam. The steam puffs and expands as before, but this time it is
• 1:24:55
  dragging all michigan iss back to hungry New York and hungry England. Coal lay
• 1:24:59
  in life, DGEs under the ground since the flood, until laborer with pick
• 1:25:01
  and windlass brings it to the surface. We may well call it black diamonds.
• 1:25:06
  Every basket is power and civilization. For coal is a portable climate.
• 1:25:11
  It carries the heat of the tropics to Labrador and the Polar Circle, and
• 1:25:15
  as the means of transporting itself whithersoever it is wanted. Watt Stephenson whispered in
• 1:25:18
  the ear of mankind their secret that half ounce of coal will draw two tons
• 1:25:21
  a mile. And coal carries coal by rail and by boat to make Canada
• 1:25:26
  as warm as Calcutta, and with its comfort, brings its industrial power.
• 1:25:30
  When the farmer's peaches are taken from under the tree and carried into town,
• 1:25:33
  they have a new look and a hundredfold value over the fruit which grew on
• 1:25:36
  the same bough and lies fulsomely on the ground. The craft of the merchant
• 1:25:41
  possests, bringing things to where it bounds, to where it is costly.
• 1:25:45
  Wealth begins in a tight roof that keeps the rain and wind out, in
• 1:25:46
  a good pump that yields that you've plenty of sweet water, in two clean
• 1:25:50
  suits, so to change your dress when you are wet, in dry sticks
• 1:25:54
  to burn, and a good double wick lamp, and three meals in a
• 1:25:58
  horse or a locomotive to cross the land, and the boat to cross the
• 1:26:00
  sea, and tools to work with, and books to read, and so
• 1:26:04
  in giving on all sides, by tools and auxiliaries, the greatest possible extension
• 1:26:09
  of our powers, as if it added feet and hands, and eyes and
• 1:26:12
  blood, length of the days, and knowledge and good will. Wealth begins
• 1:26:15
  with these articles of necessity. And here we must recite the iron law which
• 1:26:19
  nature thunders in these northern climates. First, she requires that each man should
• 1:26:24
  feed himself. If happily his father has left of no inheritance, he must
• 1:26:28
  go to work. And by making his wants less or as gains more,
• 1:26:30
  he must draw himself out of the state of pain insult in which she forces
• 1:26:34
  the beggar to lie. She gives him no rest until this is done,
• 1:26:39
  She starves, taunts and torments him, takes away warmth, laughter, sleep,
• 1:26:43
  frunds, and daylight, until he has fought his way for his own
• 1:26:45
  loaf. Then, less peremptorily, and still with sting enough, she urges
• 1:26:49
  him to the acquisition of such things as belong to him. Every wharehouse and
• 1:26:54
  shop window, every fruit tree, and every thought of every hour opens a
• 1:26:57
  new want to him, which it concerns his power and dignity to gratify.
• 1:27:00
  It is of no use to argue the wants down. The philosophers have laid
• 1:27:02
  the greatness of man in making his wants few. But will a man content
• 1:27:06
  himself with a hot and a handful of dried peace. He is born to
• 1:27:10
  be rich. He is thoroughly related, and is tempted out by his appetites
• 1:27:14
  and fancies to the conquest of this or that piece of nature, until he
• 1:27:16
  finds his well being and the use of his planet, and of more planets
• 1:27:20
  than his own wealth requires. Beside the crust of bread and the roof,
• 1:27:25
  a freedom of the city, a freedom of the earth, traveling machinery,
• 1:27:28
  the benefits of science, music and fine arts, the best culture, and
• 1:27:30
  the best company. He is the rich man who can avail himself of all
• 1:27:34
  men's faculties. He is the richest who knows how to draw a benefit from
• 1:27:39
  the labors of the greatest number of men, of men in distant countries and
• 1:27:42
  in past times. The same correspondence that is between Thurston and the stomach the
• 1:27:46
  water in the spring, exists between the whole man and the whole nature.
• 1:27:49
  The elements offer their service to him, the sea washing, the equator in
• 1:27:54
  the poles, offers its perilous aid, and the power in the empire that
• 1:27:57
  follow it day by day to his craft and audacity. Beware of me,
• 1:28:00
  it says, But if you can hold me, I am the key to
• 1:28:02
  all the lands. Fire offers on its side in equal power, fire,
• 1:28:08
  esteem, lightning, gravity, ledges of rock, mines of iron, lead,
• 1:28:11
  quicksilver, tin and gold, Forests of all woods, fruits of all
• 1:28:14
  climates, animals of all habits, the power of tillage, the fabric of
• 1:28:17
  its chemical laboratory, the webs of its loans, the masculine draft of his
• 1:28:23
  locomotives, the talismans of his machine shop, all grand and subtle things,
• 1:28:27
  minerals, gases, ethers, passions, war, trade, government are as,
• 1:28:30
  natural playmates and according to the excellence of the machinery, and each human
• 1:28:33
  being is his attraction for the instruments he is to employ. The world is
• 1:28:38
  his tool chest, and he is successful or his education is carried out insofar
• 1:28:42
  as the marriage of his faculties with nature, or the degree in which he
• 1:28:45
  takes up things into himself. The strong race is strong on these terms.
• 1:28:49
  The Saxons are the merchants of the world now four thousand years. The leading
• 1:28:53
  race my nothing more than their quality of personal independence, and in its special
• 1:28:58
  modification pecuniary independence. No reliance for bread and games on the government, no
• 1:29:01
  clanship, no patriarchal style of living by the reverendews of chief, no marrying
• 1:29:06
  on. No system of client ship suits them. But every man must pay
• 1:29:11
  his scott. The English are prosperous and peaceable with their habit of considering that
• 1:29:15
  every man must take care of himself, and he has himself to thank if
• 1:29:17
  he do not maintain and improve his position in society. The subject of economy
• 1:29:23
  mixes itself with morals inasmuch as is the peremptory point of virtue that a man's
• 1:29:27
  independence be secured. Poverty demoralizes a man in debt is so far as slave
• 1:29:31
  and wall Street thinks it easy for a millionaire to be a man of his
• 1:29:34
  word, a man of honor, but that in feeling circumstance, no man
• 1:29:38
  can be relied on to keep up his integrity. And when one observes in
• 1:29:42
  the hotels and palaces of our Atlantic capitals, the capita of expense, the
• 1:29:45
  right of the senses, the absence of bonds, clanship, fellow feeling of
• 1:29:49
  any kind, he feels that when a man or woman is driven to the
• 1:29:53
  wall, the chances of integrity are frightfully diminished, as if virtue were coming
• 1:29:56
  to a luxury which few could afford, or, as Burke said, at
• 1:30:00
  a market almost too high for humanity. He may fix his inventory of necessities
• 1:30:04
  and his enjoyments on what scale he pleases. But if he wishes the power
• 1:30:08
  and privilege of thought, the chalking out of his own career, and having
• 1:30:11
  society in his own terms, he must bring his wants within his proper power
• 1:30:14
  to satisfy. The manly part is to do with might and main what you
• 1:30:17
  can do. The world is full of pops whenever done anything, and who
• 1:30:20
  have persuaded beauties, and men of genius to wear their fought livery, and
• 1:30:24
  these will deliver the fop opinion that is not respectable to be seen earning a
• 1:30:28
  living, it is much more respectable to spend without earning. And this doctrine
• 1:30:31
  of the snake will come also from the lux suns of light. For wise
• 1:30:33
  men are not wise at all hours, and will speak five times from their
• 1:30:36
  tastes or their humor to one of their reason. The brave workman, who
• 1:30:41
  might betray his feelings in his manners, if he do not succumb in his
• 1:30:44
  practice, must replace the grace or elegance fortified by the merit of the work
• 1:30:47
  done, No matter whether he makes shoes, or statutes or laws. It
• 1:30:53
  is the privilege of any human work which is well done to invest the doer
• 1:30:57
  with a certain haughtiness. He can well afford not to conciliate, whose faithful
• 1:31:00
  work will answer for him. The mechanic at his bench carries a quiet heart
• 1:31:04
  and assured manners, and deals on even terms with men of any condition.
• 1:31:09
  The artist has made his picture so true that it disconcerts criticism. The statue
• 1:31:13
  is so beautiful that it contracts no stain from the market, and makes the
• 1:31:15
  market a silent gallery for itself. The case of the young lawyer was pitiful
• 1:31:20
  to discuss a paltry matter of buttons and tweezer cases. But the determined youth
• 1:31:26
  saw in it an aperture to insert his dangerous wedges, made the insignificance of
• 1:31:30
  the thing forgotten, and gave fame, by a sense of energy, to
• 1:31:32
  the name and affairs of the Sultan's stuffbox factory. Society in large towns is
• 1:31:38
  babyish, and wealth has made a toy. The life of pleasure is so
• 1:31:41
  ostentatious that a shall observer must believe that this is the greed best use of
• 1:31:45
  wealth. And whatever is pretended, it ends in costing. But if this
• 1:31:48
  were the main use of surplus capital, it would bring us to the barricades,
• 1:31:53
  burned towns, and tomahawks. Presently, men of sense to seem wealth
• 1:31:56
  to be the assimulation of nature to themselves. The converting of the safe and
• 1:31:59
  jus us of the planet to the incarnation and nutriment of their design power is
• 1:32:02
  what they want, not candy, power to execute their design power to give
• 1:32:06
  legs and feet form an actuality of their thought, which to a clear sighted
• 1:32:11
  man appierced the end for which the universe exists and all its resources might be
• 1:32:14
  well applied. Columbus thinks that the sphere is a problem for practical navigation as
• 1:32:18
  well as for closet geometry, and looks on all kings and peoples as cowardly
• 1:32:23
  landsmen until they dare fit him out. Few men on the planet have more
• 1:32:26
  truly belonged to it. But he was forced to leave much of his map
• 1:32:29
  blank. His successors inherited his map and inherited his fury to complete it.
• 1:32:33
  So the men of the mine, telegraph mill, map and survey. The
• 1:32:36
  monomaeics who talk of the projects and marts and offices, and a treatment to
• 1:32:41
  subscribe. How did their factories get built? How did North America get netted
• 1:32:45
  with iron rails? Except by the importunity of these orators who dragged all the
• 1:32:48
  prudent men in. Is part of the madness of many for the gain of
• 1:32:53
  the few. This speculative genius is the madness of the few for the gain
• 1:32:56
  of the world. The projectors are sacrificed, but the public is the gainer.
• 1:33:00
  Each of these idealists working after Assaut, would make it tyrannical if he
• 1:33:03
  could. He's met and antagonized by other speculators as hot as he. The
• 1:33:08
  equilibrium is preserved by their counteractions. So one tree keeps down another in the
• 1:33:12
  forest that it may not absorb all the sap in the ground. And the
• 1:33:15
  supply and nature of railroad presidents, copper miners, grand dungeoners, smoke burners,
• 1:33:19
  fire annihilators, etc. Is limited by the same law which keeps the
• 1:33:24
  proportion in the law of carbon, of aloom and of hydrogen. To be
• 1:33:29
  richest, to have a ticket of admission to the master works and chief men
• 1:33:31
  of each race, is to have the sea, by voyaging to visit the
• 1:33:35
  mountains Niagara, the Nile, the Desert, Rome, Paris, Constantinople,
• 1:33:40
  the sea, gallleries, libraries, arsenals, manufactories. The reader of Humboldt's
• 1:33:45
  Cosmos follows the marches of man whose eyes, ears and mind are armed by
• 1:33:47
  all of science, arts and implements which mankind have anywhere accumulated, and who
• 1:33:51
  is using these to add to the stock. So it is with dunnan Beckfort,
• 1:33:56
  Belzoni, Wilkinson, Layard, Caine, Lepsius, and Livingstone. The
• 1:34:00
  rich man said Sadi is everywhere expected, and at home the rich take up
• 1:34:04
  something more of the world into man's life. They include the country as well
• 1:34:08
  as hound, the ocean side, the white hills, the far west,
• 1:34:11
  and the old European homesteads of man, and the notion of available material.
• 1:34:15
  The world is his who has money to go over it. He arrives at
• 1:34:18
  the sea shore, and the sumptuous ship has floored and carpeted for him the
• 1:34:21
  stormy Atlantic, and made it a luxurious hotel. Amid the wars and tempests.
• 1:34:27
  The Persians say tis the same to him who wears a shoe, as
• 1:34:29
  if the whole world were covered in leather. Kings are said to have long
• 1:34:32
  arms, but every man should have long arms, and should pluck his living,
• 1:34:34
  his instruments, his power, and his knowing from the sun, moon
• 1:34:38
  and stars. Is not, then, the demand for it to be rich
• 1:34:41
  legitimate? Yet I have never seen a rich man. I have never seen
• 1:34:44
  a man as rich as all men ought to be, or with an adequate
• 1:34:46
  commit of nature. The pulpit and the press have many commonplaces denouncing the thirst
• 1:34:50
  for wealth. But if man should take the moralists at the world and leave
• 1:34:54
  off aiming to be rich, the morals would rush to rekindle at all hazards.
• 1:34:58
  This love of power in the people leus civilitation should be undone. Men
• 1:35:01
  are urged by their ideas to acquire the command of our nature ages drive a
• 1:35:04
  culture from the wealth of Roman caesars, leal tents, magnificent kings of France,
• 1:35:10
  grand Dukes of Tuscany, Dukes of Devonshire, townleys, vernons and peels
• 1:35:14
  in England, or whatever great proprietors. Is interests of all man that should
• 1:35:17
  be Vaticans and louvers, full of noble works of art, British museums and
• 1:35:23
  French gardens of plants, Philadelphia academies and natural history bold Land, Ambrosian Royal
• 1:35:29
  Congressional libraries. Is interest of all who there should be exploring expeditions Captain Cook's
• 1:35:32
  to voyage around the world, Rosses Franklins, Richardson's and Keynes to find the
• 1:35:36
  magnetic in the geographic polls. We all richer for the measurement of a degree
• 1:35:42
  of latitude on the Earth's surface. Our navigation is safer for the chart.
• 1:35:45
  How intimately, our knowledge of the system of the universe rests on that and
• 1:35:48
  a true economy in a state where an individual will forget its frugality in behalf
• 1:35:53
  of claims like these. Whilst it is each man's interests that not only ease
• 1:35:58
  and convenience of living, but also well or surplus products should exist somewhere and
• 1:36:01
  need not be in his hands, often is very undesirable to him. Gerta
• 1:36:05
  said, nobody should be rich who does not understand it. Some men are
• 1:36:09
  born to own and can animate all their possessions. Others cannot. Their owning
• 1:36:13
  is not graceful, seems to be a compromise to their character. They seem
• 1:36:15
  to steal their own dividends they should own. Who can ad minister? Not
• 1:36:19
  they who hoard and conceal. Not they who the great proprietors. They are
• 1:36:23
  are only the great beggars. But whose work carves out work for more,
• 1:36:27
  opens a path for all. For he is a rich man in whom the
• 1:36:30
  people are rich, and he is a poor man in whom the people are
• 1:36:33
  poor. And how to give all access to the masterpieces of art in nature
• 1:36:36
  is the problem of civilization. The socialism every day has done good service in
• 1:36:42
  setting men at thinking how certain civilizating benefits not only enjoyed by the opulent,
• 1:36:45
  can be enjoyed by all. For example, providing of each man the means
• 1:36:49
  of apparatusive science, and the arts. There are many articles good for occasional
• 1:36:54
  use, which few men are able to own. Every man wishes to see
• 1:36:57
  the rings of Saturn, the satellites and belts of Jupiter, and marks this
• 1:37:00
  mountains and craters of the Moon. But how few can own a telescope,
• 1:37:03
  and of those scarcely one would like the trouble of keeping in order and exhibiting
• 1:37:06
  it. Soul of electrical and chemical operati, and many of the other things.
• 1:37:13
  Every man may have occasion to consult books which he does not care to
• 1:37:15
  possess, such as cyclopedias, dictionaries, tables, charts, maps, and
• 1:37:19
  public documents. Pictures also of birds, beasts, fishes, shells, trees,
• 1:37:24
  flowers whose names he desires to know. There is a refining influence from
• 1:37:28
  the arts of design and a prepared man, which is a positive as that
• 1:37:30
  of music, not to be supplied from any other source. But pictures,
• 1:37:33
  engravings, statues, and casts, besides their first costs and tail expenses as
• 1:37:38
  of galleries and keepers of the exhibition, and the uses which any man can
• 1:37:42
  make use of is rare, and their value too, is much enhanced by
• 1:37:44
  the number of men who can share their enjoyment. In the Greek cities,
• 1:37:48
  it was reckoned profane that any person should pretend a property in a work of
• 1:37:51
  art which belonged to all who could behold it. I think sometimes, could
• 1:37:55
  I only have music on my own terms? Could I live in the great
• 1:37:59
  city and no work could a goo whenever I wish the ablution and inundation of
• 1:38:01
  musical waves that were a bath in a medicine. If properties of this kind
• 1:38:06
  were owned by states, towns, and lyceums, they would draw the bonds
• 1:38:09
  of neighborhood closer. A town would exist to an intellectual purpose. In Europe,
• 1:38:14
  where the feudal forms secure the permits of wealth in certain families, those
• 1:38:17
  families by and preserve these things and lay them open to the public. But
• 1:38:20
  in America, where democratic institutions divide every state into smaller portions after a few
• 1:38:27
  years, the public should step into the place of these proprietors and provide this
• 1:38:30
  cultural inspiration for the citizen. Man was born to be rich or inevitably grows
• 1:38:34
  rich by the use of his faculties, by the union of thought with nature.
• 1:38:38
  Property is an intellectual production. The game requires coolness, right reasoning,
• 1:38:43
  promptness, and patience in the player. Cultivated labour drives our brute labour.
• 1:38:47
  An infinite number of shrewd men in infinite years have arrived at certain bests and
• 1:38:51
  shortest ways of doing, and these accumulated skills in art, cultures, harvesting,
• 1:38:55
  curings, manufactures, navigations, expenses, exchange constitute the worth of our
• 1:39:00
  world today. Commerce is a game of skill which every man cannot play,
• 1:39:04
  which few men can play well. The right merchant is one who has the
• 1:39:09
  just average of faculties we call common sense. A man of a strong affinity
• 1:39:13
  for facts, who makes up his decision on what he has seen. He
• 1:39:15
  is dearly persuaded by the truth of arithmetic. There is always a reason in
• 1:39:19
  the man for his good or bad fortune, And so in making money men
• 1:39:24
  talk as if they were some magic about it, and believe in magic in
• 1:39:27
  all parts of life. He knows that all goes on the old road pound
• 1:39:30
  for pounds, and percent for every effect of perfect cause, and that good
• 1:39:33
  luck is another name for tenacity of purpose. He insures himself in every transaction,
• 1:39:39
  and likes small and sure gains. Probity and closeness of facts are the
• 1:39:43
  basis, but the masters of the arts at a certain long arithmetic. The
• 1:39:46
  problem is to combine many and remote operations with the accuracy and adherence to the
• 1:39:50
  facts, which is easy and near in small transactions, so derive at gigantic
• 1:39:55
  results without any compromise to safety. The point was fond of telling the story
• 1:40:00
  of the Marseille banker, who said to the visitor, surprised at the contrast
• 1:40:03
  between the splendor of the banker's chateau and hospitality and the meanness of the conning
• 1:40:08
  room in which he had seen him, young man, you are too young
• 1:40:10
  to understand how masses are formed. The true and only power, whether composed
• 1:40:14
  of money, water, a man, is all alike. A mass is
• 1:40:16
  an immense center of motion. But it must be begone, and it must
• 1:40:19
  be kept up. It might have added that the way in which it must
• 1:40:23
  be begone and kept up is by obedience to the laws of particles. Success
• 1:40:28
  consists in close appliance to the laws of the world. And since those laws
• 1:40:31
  are intellectual moral, and intellectual and moral obedience, political economy is as good
• 1:40:35
  a book wherein to read the life of man and the ascendency of laws.
• 1:40:39
  Over All private, hostile influences as any bible which has come down to us.
• 1:40:44
  Money is representative and follows the nature and fortunes of its owner. The
• 1:40:47
  coin is the delicate meter of civil, social, and moral changes. The
• 1:40:50
  farmer is covetous of his dollar, and with reason is no way to him.
• 1:40:55
  He knows how many strokes of labor represents his bones ache with the day's
• 1:40:59
  work that earned it. He knows how much land it represents, how much
• 1:41:01
  rain, frost and sunshine. He knows. Yet in the dollar he gives
• 1:41:04
  you so much discretion and patience, so much hoeing and threshing. Try to
• 1:41:09
  lift his dollar, he must lift all that weight. In the city where
• 1:41:13
  money follows the skid of a pen or a lucky rise in exchange, it
• 1:41:15
  comes to be looked at as light. I wish if farmer held it deer
• 1:41:18
  and would spend it only for real bread, force, for force. The
• 1:41:23
  farmer's dollar is heavy, and the clerks is light and nimble, leaps out
• 1:41:26
  of his pocket, jumps on to cards and firel tables. But still more
• 1:41:29
  curious is his susceptibility to metaphysical changes. Is the finest barometer of social storms,
• 1:41:33
  announces revolutions. Every step of civil advancement makes every man's dollar worth more.
• 1:41:39
  In California, the country where it grew, what would it buy a
• 1:41:43
  few years since? It would buy a shanty, dysentery, hunger, bad
• 1:41:45
  company, and crime there A wide country is like Siberia, where it would
• 1:41:48
  buy little else today than some petty and mitigation of suffering. Enrome, it
• 1:41:53
  would buy beauty and magnificence four years ago. A dollar would not buy much
• 1:41:57
  in Boston. Now it will buy a great deal more in our old town,
• 1:42:00
  to railroad, telegraph steamers, and the contemporaneous growth of New York and
• 1:42:02
  the whole country. Yet there are many goods appertaining to a capital city which
• 1:42:06
  are not yet purchasable. There no not with a mountain of dollars. A
• 1:42:11
  dollar in Florida is not worth a dollar in Massachusetts. A dollar is not
• 1:42:14
  value, but representative value, and at last, of moral values. A
• 1:42:17
  dollar is rated for the corn it will buy, or, to speak strictly,
• 1:42:20
  not for the corner house room, but for the Athenian corn and Roman
• 1:42:24
  houseroom, for the wit, probity, and power which will eat bread and
• 1:42:27
  dwell in houses to share and exert. Wealth is mental wealth. Is moral.
• 1:42:30
  The value of the dollar is to buy just things. A dollar goes
• 1:42:33
  on increasing in value with all the genius, all the virtues of the world.
• 1:42:38
  A dollar in a university is worth more than a dollar in jail,
• 1:42:41
  in a temperate school, law buying community, than in some sink of crime
• 1:42:44
  where dice, knives and arsenic are in constant play. The banknote detector is
• 1:42:47
  a useful publication, but the current dollar silver paper is itself. The detector
• 1:42:51
  of the right and wrong where it circulates is not instantly enhanced by the increase
• 1:42:56
  of equity. If a trader refuses to sell his vote or a tierce some
• 1:43:00
  odious right, he makes so much more equity in the Massachusetts, and every
• 1:43:03
  acre in the state is worthwar in the house of his action. If you
• 1:43:06
  take out a state street the ten honestist merchants and put in ten roguish persons
• 1:43:11
  controlling the same amount of capital, the rates of insurance will indicate it.
• 1:43:15
  The soundness of the bank will show it. The highways will be less secure,
• 1:43:17
  the school will feel it. The children will bring home their little dose
• 1:43:20
  of the poison. The judge will sit less firmly on his bench, and
• 1:43:24
  his decisions will be less upright. He has lost so much support and constraint
• 1:43:28
  which all need, and the pulpit will betray it, and a laxa rule
• 1:43:30
  of life. An apple tree, if you take out every day for a
• 1:43:32
  number of days a load of loam and put in a loam of sand about
• 1:43:36
  its roots, will find it out. An apple tree is a stupid kind
• 1:43:39
  of creature. But if this treatment be pursued for a short time, I
• 1:43:42
  think it will begin to mistrust something. And if you should take out the
• 1:43:45
  powerful class engaged in trade a hundred good men and put in a hundred bad
• 1:43:49
  or what is the same thing, introduce a demoralizing institution, would not the
• 1:43:53
  dollar, which is not much stupider than apple tree, presently find it out.
• 1:43:57
  The value of a dollar is social, as it is created by society.
• 1:44:00
  Every man who removes into the city with any parchable talent or skill on
• 1:44:03
  him gives to every man's labor in the city a new worth. If a
• 1:44:08
  talent is anywhere born into the world, the community of nations is enriched,
• 1:44:11
  and much more with a new degree of probity. The expensive crime, one
• 1:44:15
  of the principal charges of every nation, is so far stopped in Europe,
• 1:44:18
  crime is observed to increase or abate with the price of bread. If the
• 1:44:21
  Rothschilds at Paris do not accept bills, the people of Manchester at Paisley and
• 1:44:26
  Birmingham are forced into the highways, and landlords are shot. In Ireland,
• 1:44:30
  the police records attest it. The vibrations are presently felt in New York,
• 1:44:33
  New Orleans and Chicago. Not much otherwise. The economical power touches the masses
• 1:44:39
  to the political lords. Rothschild refuses the Russian loan, and there is peace,
• 1:44:43
  and the harvests are saved and in agitation through the large portion of mankind,
• 1:44:46
  and every hideous result ending in revolution and new order. Wealth brings with
• 1:44:51
  it its own checks and balances. The basis of political economy is not interference.
• 1:44:57
  The only safe rules found in the self adjusting meter of des and supply.
• 1:45:00
  Do not legislate meddle and you snap the sinews with your sumptuary laws,
• 1:45:04
  give no bodies, make equal laws secure life and property, and you need
• 1:45:08
  not give alms. Open the doors of opportunity to talent and virtue, and
• 1:45:12
  they will do themselves. Justice and property will not be in bad hands.
• 1:45:15
  In a free andjust commonwealth. Property rushes to the idle and imbecile to the
• 1:45:18
  industrious, brave, and persevering. The laws of nature play through trade as
• 1:45:24
  a toy battery exhibits the effects of electricity. The level of the sea is
• 1:45:28
  not more surely kept than as the equilibrium of value in society by the demands
• 1:45:31
  in supply, And an artifice of legislation punishes itself by reactions, glots,
• 1:45:35
  and bankruptcies. The supplme laws played indifferently through atoms and galaxies. Whoever knows
• 1:45:41
  what happens in the getting and spending of a loaf of bread and a pine
• 1:45:43
  of beer, that no wishing will change the rigorous limits of pines and penny
• 1:45:45
  loaves, that for all that is consumed, so much less remain of the
• 1:45:48
  basket and pot. But what has gone out of these is not wasted,
• 1:45:51
  but well spent, if it nourishes body and enable him to finish his task.
• 1:45:56
  Knows all of political economy that the budgets of empires can teach him.
• 1:46:00
  The interest of petty economy is the symbolization of the great economy, the way
• 1:46:02
  in which a house and a private man's methods tally with the solar system and
• 1:46:06
  the laws of give and take through nature, And however aware we are of
• 1:46:10
  the falsehoods and petty tricks of what we suicidally play off in each other.
• 1:46:13
  Every man has a certain satisfaction whenever his dealings touches on the inevitable facts,
• 1:46:16
  when he sees that things dictate the price, as they always tend to do,
• 1:46:20
  and in large manufacturers are seen to do. Your paper is not fine
• 1:46:24
  or coarse enough, is too heavy or too thin. The manufacturer says he
• 1:46:28
  will furnish you with that thickness or thinness you want. The pattern is quite
• 1:46:30
  indifferent to him. Here is the schedule. Any variety of paper as cheaper
• 1:46:34
  a deer with the price in annext. A pound of paper costs so much,
• 1:46:38
  and you may have it made up in any pattern you fancy. There
• 1:46:43
  is all our dealings a self regulation that supersedes cheafering. You will rent a
• 1:46:46
  house, you will have it cheap. The owner can reuse the rent,
• 1:46:49
  so he incapacitates himself from making proper repairs, and the tenant gets not the
• 1:46:54
  house he would have, but a worse one. Besides that, a relation
• 1:46:56
  of little injurious establishing between landlord and tenant you dismiss u labours, saying Patrick,
• 1:47:00
  I shall send you as soon as I cannot do without you. Patrick
• 1:47:02
  goes off contented, for he knows that the weeds will grow with the potatoes.
• 1:47:06
  The vines must be planted next year. And however unwilling you may be,
• 1:47:10
  the cantalopes, cook, necks and cucumbers will send for him who but
• 1:47:15
  must wish that all labor and value should stand on the same simple and surly
• 1:47:17
  market. If it is not the best of its kind, it will We
• 1:47:20
  must have Joiner, Locksmith, Planner, priest, poet, doctor, Cook,
• 1:47:25
  Weaver, Ostler, each in turn throughout the year. If a Saint
• 1:47:30
  Michael's peers sells for shilling, it costs a shilling to raise it. If
• 1:47:32
  in Boston the best securities are for twelve percent for money, they have just
• 1:47:36
  six percent of the insecurity. You may not see that the fine pair costs
• 1:47:41
  you a shilling, but it costs the community so much. The shilling represents
• 1:47:44
  the number of enemies that beer has, the amount of risk in ripening it.
• 1:47:46
  The price of coal shows the narrowness of the coal field and a compulsory
• 1:47:50
  confinement to the miners to a certain district all sellers are recon ond contingent as
• 1:47:55
  well as on actual services. If the winds were always southwest by west,
• 1:48:00
  the skipper women might take ships to see. One might say that all things
• 1:48:03
  are of one price, that nothing is cheaper deer, and that the apparent
• 1:48:06
  disparities that strike us are only a shopman strick of concealing the damage. In
• 1:48:11
  near bargain, a youth coming into the city from his native New Hampshire,
• 1:48:15
  harm with his hard fare still fresh in his remembrance, boards at a first
• 1:48:18
  class hotel and believes he must somehow have outwitted doctor Franklin and Melthus, for
• 1:48:23
  luxuries are cheap, it pays for the one convenience of a better dinner.
• 1:48:27
  By the loss of some of the richest social and educational advantages, he has
• 1:48:30
  lost what guards, what incentives he will perhaps find by and by that he
• 1:48:34
  finds the muses at the door of the hotel and finds the furies inside.
• 1:48:39
  Money often costs too much, and power and pleasure are not cheap. The
• 1:48:42
  ancient poet said, the gods sell things at a prayer price. There is
• 1:48:46
  an example of the compensations in the commercial history of the country, when the
• 1:48:50
  European wars through the carrying trade of the world from eighteen hundred eighteen twelve into
• 1:48:54
  American bottoms. A seature was now and then made of an American ship.
• 1:48:58
  Of course, the loss was seriously the owner, but the country was indemnified.
• 1:49:01
  We charged three points a pound for carrying cotton, sixpence for tobacco,
• 1:49:04
  and so on, which paid for the risks and loss, and brought into
• 1:49:08
  the country in immense prosperity, early marriages, private wealth, in the building
• 1:49:11
  of cities and of states. And after the war was over we received compensation
• 1:49:15
  over and above by treaty for all the seizures. While the Americans grew rich
• 1:49:19
  and great. But the pay day comes round. Britain, France and Germany,
• 1:49:23
  which our extraordinary profits have impoverished, send out, attracted by the fame
• 1:49:27
  of our advantages, first or thousands, then their millions of poor people to
• 1:49:30
  share the crop. At first we employ them and increase their prosperity. But
• 1:49:33
  in the artificial system of society and a protected labor, which we also have
• 1:49:36
  adopted in large, there comes presently checks and stappages. Then we refuse to
• 1:49:41
  employ these poor men. But they will not be so answered they go into
• 1:49:44
  the poor rates, And though we refuse wages, we must now pay the
• 1:49:47
  same amount in the form of taxes. Again, it turns out that the
• 1:49:50
  largest proportion of crimes are committed by foreigners. The costs of the crimes,
• 1:49:54
  and the expenses of the courts and the prisons we must bear, and a
• 1:49:57
  standing army of preventive police we must pay. The cost of education of the
• 1:50:00
  posterity of this great colony I will not compute, but the gross amune of
• 1:50:04
  these costs will begin to pay back what we thought was a net gain from
• 1:50:06
  our transatlantic customers of eighteen hundred. It is vain to refuse this payment.
• 1:50:12
  We cannot get rid of these people, and we cannot get rid of their
• 1:50:14
  will to be supported that has become an inevitable element of our politics, and
• 1:50:18
  for their votes each of the dominant prize courts in the system to get it
• 1:50:21
  executed. Moreover, we have to pay a net would have contended them at
• 1:50:25
  home. But what they have learned to think necessary here so that opinion fancying
• 1:50:29
  all manner of moral considerations complicate the problem. There are a few measures of
• 1:50:32
  economy which will bear to be named without disgust for the subject is tender,
• 1:50:38
  we may easily have too much of it, and therein resembles the hideous animacules
• 1:50:41
  of which our bodies are built up, which offensive in the particular, yet
• 1:50:45
  compose valuable and effective masses. Our nature and genius force us to respect ends.
• 1:50:50
  Whilst we use means, we must use the means, and yet,
• 1:50:54
  in our most accurate using somehow screen and cloak them, as we can only
• 1:50:57
  give them any beauty by reflection of the glory of the ends. That is
• 1:51:00
  the good head, which serves the end and commands the means. The raval
• 1:51:03
  are a corrupted by their means. The means are too strong for them,
• 1:51:05
  and they desert their end. One the first of these measures is that each
• 1:51:11
  man's expense must proceed from his character. As long as your genius buys,
• 1:51:14
  the investment is safe. Though you spend like a monarch. Nature arms each
• 1:51:17
  man with some faculty which enables him to do easily some feet impossible to any
• 1:51:21
  other, unless makes him necessary to society. This native determination guides his labor
• 1:51:27
  and his spending. He wants an equipment of means and tools proper to his
• 1:51:30
  talent, and to save. On this point were to neutralize the special strength
• 1:51:33
  and the helpfulness of his mind. Do your work, respecting the excellence of
• 1:51:38
  the work, and not its acceptableness. This is so much economy that rightly
• 1:51:42
  read is the sum of economy. Profligacy consists not in spending years of time
• 1:51:45
  or chests of money, but in spending them off the line of your career.
• 1:51:49
  The crime which bankrupt's men in states is job work declining from your main
• 1:51:53
  design to serve a turn here or there. Nothing is beneath you if it
• 1:51:57
  is in the direction of your life. Nothing is greater desirable if it is
• 1:52:00
  off from that. I think we are entitled here to draw a straight line
• 1:52:03
  and say that society can never prosper must always be bankrupt until every man does
• 1:52:08
  that which he was created to do. Spend for your expense, and retrunch
• 1:52:13
  the expense which is not yours. Elson the painter was wont to say that
• 1:52:15
  he built a plain house and filled it with plain furniture, because he would
• 1:52:18
  hold out no bribe for any to visit him who had that similar taste to
• 1:52:21
  his own. We are sympathetic, and like children, want everything we see.
• 1:52:26
  But is a large stride independence When a man in his discovery of his
• 1:52:30
  proper talent is sunk. The necessity for false expenses as a betrothed maiden by
• 1:52:33
  one secured affection is relieved from a system of slaveries, the daily inculcated necessity
• 1:52:39
  of pleasing all. So the man who has found what he can do,
• 1:52:42
  can spend on that and leave all other spending. Montaigne said, when he
• 1:52:45
  was a younger brother, he went brave in dress and equippage, but afterwards
• 1:52:48
  his chateau on farms might answer for him. Let a man who belongs the
• 1:52:53
  class of nobles slow, namely, who have found out that they can do
• 1:52:56
  something, relieve themselves of all vague squandering and objects not his. But the
• 1:53:00
  rualist not mind appearances. Let them delegate to others the costly courtesies and decorations
• 1:53:03
  of social life. The virtues are economists, but some of the vices are
• 1:53:06
  also. Thus, next to humility, I have no set. Pride is
• 1:53:10
  a pretty good husband. A good pride is, as I reckon it,
• 1:53:13
  worth from five hundred to fifteen hundred a year. Pride is handsome. Economical
• 1:53:16
  Pride eradicate seventy vices, letting non subsist, but itself that it seems as
• 1:53:20
  if it were a great gain to exchange vanity for pride. Pride can go
• 1:53:25
  without domestics, without fine clothes, can live in a house with two rooms,
• 1:53:28
  can eat potato, PRIs laye beans, lied corn. Who work on
• 1:53:30
  the soil, can travel afoot, can talk with poor men, or sit
• 1:53:34
  silent, well contented in fine saloons. With vanity costs money, labour,
• 1:53:39
  horses, men, women, health, and peace, And still is nothing
• 1:53:42
  at last, a long way leading nowhere, only one drawback. Proud people
• 1:53:45
  are intolerably selfish, and the vain are gentle. In giving art is a
• 1:53:49
  jealous mistress. And if a man have a genius for painting, poetry,
• 1:53:53
  music, architecture, or philosophy, he makes a bad husband and an ill
• 1:53:57
  provider, and should be wise in season, not vetteran saf with duties which
• 1:54:00
  one bitter his days and spoil him for his proper work. We had in
• 1:54:03
  this region twenty years ago among our educated men a sort of Arcadian fanaticism,
• 1:54:09
  a passionate desire to go upon the land and unite farming to the intellectual pursuits.
• 1:54:13
  Many affected their purpose and made the experiment, and some became downright plowmen.
• 1:54:16
  But all were cured of their faith that scholarship and practical farming I mean,
• 1:54:19
  with one's own hands, could be united with brol bent with firm intent.
• 1:54:25
  The pale scholar leaves his desks dry for your breath and get adjustuous statement
• 1:54:29
  of his thoughts. In a garden walk he seems to pull out a PRIs
• 1:54:32
  lane or a dock that is choking the young corn, and finds there are
• 1:54:34
  two close behind the last of the third. He reaches out his hand to
• 1:54:38
  a fourth behind that there are four thousand one. He is heated and untuned,
• 1:54:43
  and by and bye wakes up from his idiot dream of chickweed and red
• 1:54:45
  root, to remember his morning thought, and to find that, with his
• 1:54:48
  adamantine purposes he has been duped by a dandelion. A garden is like those
• 1:54:53
  pernicious machineries we read of every month in newspapers, which catch a man's coat,
• 1:54:57
  skirt, or his hand, and draw in his arm, his leg,
• 1:55:00
  and his whole body to resistible destruction. In an evil hour, he
• 1:55:02
  has pulled down his wall and added a field to his homestead. No land
• 1:55:06
  is bad, but land is worse. If a man own land, the
• 1:55:10
  land owns him now let him leave home. If he dare every tree and
• 1:55:14
  graft, every hill of melons, roll of corn, or quickest hedge,
• 1:55:17
  all he has done and all he means to do, stand in the way
• 1:55:19
  like duns, and he would go out of his gait. The devotion of
• 1:55:23
  these vines and trees he finds poisonous, long free walks, a circuit of
• 1:55:27
  miles, free his brain, and serve his body, long marches of no
• 1:55:30
  hardship to him. He believes he composes easily on the hills. But this
• 1:55:33
  powdering in a few square yards of garden, as his spiriting and driveling smell
• 1:55:36
  of the plants, as drugged him and robbed him of his energy. He
• 1:55:40
  finds a catelepsy in his bones. He grows peevish and poor spirited. The
• 1:55:44
  genius of reading and at gardening our antagonistic, like resinous and vitreous electricity.
• 1:55:47
  One is concentrative in sparks and shocks, the other is diffuse strength, so
• 1:55:51
  that each disqualifies its workman for the other's duties. And engraver, whose hands
• 1:55:57
  must be an exquisite delicacy of stroke, should not lay stone walls. Sir
• 1:56:00
  David Brewster gives exact instructions for microscopic observation. Lie down on your back and
• 1:56:04
  hold the single lens an object over your eyes, et cetera, et cetera.
• 1:56:08
  How much more the secret of abstract truth? Who needs periods of isolation,
• 1:56:11
  rapt concentration, and almost a going out of body to think two?
• 1:56:15
  Spend after your genius and by system. Nature goes by rule, not by
• 1:56:19
  sallies and saltations. There must be system in the economies. Saving and unexpensiveness
• 1:56:25
  will not keep the most pathetic family for moon, nor will bigger incomes make
• 1:56:28
  the free spending safe. The secret of success is never in the amount of
• 1:56:31
  money, but in the relation of income to ALTCOO. As if after expense
• 1:56:34
  has been fixed a certain point, then new and steadily rills of income,
• 1:56:39
  though never so small, being added wealth begins. But in ordinary as means
• 1:56:43
  increase, spending increases faster, so that large incomes in England and elsewhere are
• 1:56:46
  found not to help matters. The eating quality of debt does not relax its
• 1:56:50
  veracity. When the cholraise in the potato was used of playing large crops in
• 1:56:56
  England, the richest country in the world, I was assured by shoot observers
• 1:56:59
  that the great lords and ladies have no more guineas to give away than other
• 1:57:01
  people. That liberality with money is as rare and as immediately famous a virtue
• 1:57:05
  as it is here. Want is a growing giant which the code of have
• 1:57:10
  was never large enough to cover. I remember in Warwickshire to have been shown
• 1:57:13
  a fair manner, still in the same name as in Shakespeare's time. The
• 1:57:16
  rent roll, I was told, is some fourteen thousand pounds a year.
• 1:57:19
  But when the second son of the late propriety was born, the father was
• 1:57:21
  reflexed how to provide for him. The eldest son must inherit the manner.
• 1:57:25
  What to do with this supernumerary He was advised to breed him for the church,
• 1:57:29
  and to settle him in the rectorship, which was in the gift of
• 1:57:30
  the family. Which was done. It was a general rule in that country.
• 1:57:34
  The bigger than it comes to help anybody is calmly observed that a sudden
• 1:57:38
  wealth, like a prize drawn on a lottery, or a large bequest to
• 1:57:41
  a poor family, does not permanently enrich They have served no apprenticeship to wealth.
• 1:57:45
  And with the rapid wealth comes rapid claims which he did not know how
• 1:57:48
  to deny, and the treasure is quickly dissipated. A system must be in
• 1:57:53
  every economy, or the best single experience are of no avail. A farm
• 1:57:58
  is a good thing when it begins and ends with itself, and does not
• 1:58:00
  need a salary or a shop to eke it out. Thus the kettle or
• 1:58:03
  a main link in the chain ring. If the nonconformist or a static farmer
• 1:58:06
  leaves out the cattle, and does not else leave out the want which the
• 1:58:09
  cattle must apply, he must fill the gap by begging or stealing. When
• 1:58:13
  men now alive were born, the farm yielded everything that was consumed on it.
• 1:58:15
  The farm yielded no money, and the farmer got on without it if
• 1:58:19
  he fell sick, as neighbors came to his aid. Each gave a day's
• 1:58:23
  work or a half a day, or lent his yolk of oxen or a
• 1:58:25
  horse, or kept his work even cold his potato modis hay reaped his rye
• 1:58:30
  well. Knowing that no man could afford to hire labor without selling his land
• 1:58:33
  and autumn, a farmer could sell an ox or a hog and get a
• 1:58:35
  little money to pay taxes. With all. Now the farmer buys almost all
• 1:58:41
  he consumes tinware, cloth, sugar, tea, coffee, fish, coal,
• 1:58:45
  railroad tickets, and newspapers. A master in each art is required because
• 1:58:48
  the practice is never with steel or dead subjects, but with change in your
• 1:58:51
  hands. You think farm buildings and broad acres a solid property, but its
• 1:58:56
  value is flowing like water. It requires as much watching as if he were
• 1:58:59
  to canting wine from a cask. The farmer knows what to do with it,
• 1:59:02
  stops every leak, turns all the steamless into one reservoir, and decant
• 1:59:05
  swine. But a blunderhead comes out of corn hill, tries his hand,
• 1:59:09
  and it all leaks away. So it does with granite sheets, or timber
• 1:59:12
  townships, or the fruit of flowers. Nor is any investment so permanent that
• 1:59:15
  it can be allowed to remain without incessant watching, as the history of each
• 1:59:18
  attempt to lock up an inheritance to two generations for an unborn inheritor may show.
• 1:59:25
  When mister Cocaine takes a cottage in the country and will keep his cows,
• 1:59:29
  he thinks the cow as a creature that is fed on hay and gives
• 1:59:30
  a pail of milk twice a day. But the cow that he buys gives
• 1:59:34
  milk for three months, then her bag dries up. What to do with
• 1:59:36
  a dry cow? We will buy her? Perhaps he bought also a yolk
• 1:59:40
  of ox and do his work, But they get blown and lame. What
• 1:59:43
  to do with a blown lame oxen? The farmer fat says, And after
• 1:59:46
  the spring work is done, he kills them in the fall. But hawken
• 1:59:49
  cocaine, who has no pastures and leaves his cottage daily into the cars at
• 1:59:53
  business hours, be pollered with fattening, killing oxen. He plants trees,
• 1:59:57
  but there must be crops to keep the trees in plom land. What shall
• 2:00:00
  be the crops? He will have nothing to do with trees, but will
• 2:00:02
  have grass. After a year or two, the grass must be turned up
• 2:00:05
  and plowed. Now what crops credulous Cocaine. Three help comes in the custom
• 2:00:11
  of the country and the rules of imperiperando. The rule is not to dictate,
• 2:00:15
  not to insist on carrying out each of your screens by ignorant wilfulness,
• 2:00:18
  but to learn practically the secret spoken from all nature, that things themselves will
• 2:00:23
  refuse to be mismanaged, and will show it to the watchful of their own
• 2:00:26
  law. Nobody needs her hand or foot. The custom of the country will
• 2:00:30
  do it all. I know not how to build a plant, neither how
• 2:00:32
  to buy wood, nor what to do with the house lot, the field,
• 2:00:34
  the woodlot when bought. Never fear it is all settled how it shall
• 2:00:39
  be, long beforehand in the customs of the country, whether to sand or
• 2:00:43
  whether to clay it, when to plow, and how to dress, whether
• 2:00:45
  to grass, how to corn. And you cannot help or hinder it.
• 2:00:48
  Nature has her own best mode of doing each thing, and she has somewhere
• 2:00:51
  told it plainly. If we will keep our eyes ne ears open. If
• 2:00:55
  not, she will not be slow into undeceiving us when we prefer our own
• 2:00:58
  ways to hers. How often we must remember the art of the surgeon,
• 2:01:01
  which, in replacing a broken bone, contents itself with releasing the parts of
• 2:01:04
  from false position. They fall into their place by the action of the muscles.
• 2:01:09
  On this art of nature. All the arts rely of the two eminent
• 2:01:14
  engineers. In the recent construction of railroads in England, mister Bruno went straight
• 2:01:16
  from terminus to terminus, through mountains, over streams, crossing highways, cutting
• 2:01:20
  ducal estates in two and shooting through this man's cellar and that man's attic window,
• 2:01:26
  and so arriving at his end, at great pleasures to Geometris, but
• 2:01:28
  with costs to his company. Mister Stevenson, on the contrary, believed that
• 2:01:31
  the river knows the way followed his valley as implicitly as our Western railroad follows
• 2:01:35
  the Westfield River, and turned out to be the safest and cheapest engineer.
• 2:01:40
  We see the cows laid out Boston, while there are worse surveyors. Every
• 2:01:43
  pedestrian in our pastures has frequent occasion to thank the cows for cutting the best
• 2:01:46
  path through the thicket and over the hills. And travelers Indians know the value
• 2:01:50
  of Buffalo trail, which is sure to be the easiest possible pass through the
• 2:01:54
  ridge. When a sisten fresh from Dockshire and Milk Street comes out and buys
• 2:01:59
  lands in this country, his first thought is to look at the outlook from
• 2:02:01
  his windows. His library must command a western view, a sunset every day
• 2:02:05
  bathing his shoulder of blue hills Wacasat and the peaks of monanok and and Kunok.
• 2:02:13
  What thirty acres and all this magnificance for fifteen thousand dollars would be cheap
• 2:02:16
  at fifty thousand. He proceeds at once his dim eyes with tears of joy,
• 2:02:19
  to fix the spot for his cornerstone. But the man who is to
• 2:02:24
  his level on the ground thinks it will take many hundred loads of gravel to
• 2:02:27
  fill the hollow of the road. The stonemason, who should build the walls
• 2:02:30
  thinks he should have to dig forty feet. The bigger doubts he shall never
• 2:02:33
  like to drive up to the door. The practical neighbor cavils at the position
• 2:02:36
  of the farm, and the citizen comes to know that his predecessor farmer built
• 2:02:41
  the house on the right spot for the sun and wind, the spring,
• 2:02:43
  the water drainage, and the convenience to the pasture, the garden, the
• 2:02:45
  field and the road. So dock square yields the point, and things have
• 2:02:49
  their own way. Use has made the farmer wise, and the foolish citizen
• 2:02:54
  learns to take his council from step to step. He comes at last to
• 2:02:57
  surrender his discretion. The farmer affects to take his commands, but the citizen
• 2:03:00
  says, you may ask me as often as you will In a what ingenious
• 2:03:03
  forms for an opinion concerning the mode of building my wall, or seeking my
• 2:03:06
  will, or laying out my acre. But the ball will rebound to you.
• 2:03:11
  There are matters in which I neither know nor need to know anything.
• 2:03:13
  There are questions which you and not I shall answer, not less within doors
• 2:03:17
  a system settles itself paramount tyrannical over masters and mistress, servant, child,
• 2:03:21
  a cousin and acquaintance. Tis in vain that genius are virtue or energy of
• 2:03:26
  characters strive to cry against it. This is fate. And tis very well
• 2:03:30
  that the poor husband reads in a book of a new way of living and
• 2:03:31
  resolves to adapt it at home. Let them go home and try it,
• 2:03:34
  if you dare four. Another point of economy is to look for seed of
• 2:03:39
  the same kind that you sew, and not to hope to buy one kind
• 2:03:42
  with another. Friendship. Buyas friendship, justice, justice, military merit,
• 2:03:45
  military success. Good husband's refinds wife, children in a household. The good
• 2:03:50
  merchant large gains ships, stocks and money, the good poet fame and literary
• 2:03:55
  credit, but not either or the other. Yet there is calmly a confusion
• 2:03:59
  of expectation on these points. Hotspur lives for the moment, praises himself for
• 2:04:02
  it, and despises Furlong that he does not. Hotspur, of course,
• 2:04:05
  is poor, and Furlong a good provider. The odd circumstance is that Hotspur
• 2:04:10
  thinks that a superiority in himself this improvidence which ought to be rewarded with Furlong's
• 2:04:15
  lands. I have not at all completed my design. But we shall not
• 2:04:18
  leave the topic without casting one glance at the interior recesses. Is a doctrine
• 2:04:24
  of philosophy that man is a being of degrees, that there is nothing in
• 2:04:27
  the world which is not repeated in his body, his body being a sort
• 2:04:30
  of miniature or summary of the world. Than that there is nothing in his
• 2:04:32
  body which is not repeated in the celestial spheres. In his mind, then
• 2:04:36
  there is nothing in his brain which is not repeated in a higher sphere in
• 2:04:39
  his moral system. Five. Now these things are so in nature. All
• 2:04:44
  things ascend, and the royal rule of economy is that it should ascend also,
• 2:04:47
  or whatever we do must also have a higher aim. Thus it is
• 2:04:50
  a maxim. The money is another kind of blood picunier alter sengoeas or the
• 2:04:56
  estate of man is only a larger kind of body in the midst of regiment,
• 2:04:59
  analogous to his bodily circulations. So there is no maxim of the merchant
• 2:05:02
  example, given best use of money is to pay debts. Every business by
• 2:05:06
  itself best time is the present time. The right investment is tools, further
• 2:05:11
  trade or the like, which does not admit of an extended sense. The
• 2:05:14
  conning room maxims liberally expound our laws of the universe. The merchant's economy is
• 2:05:17
  a core symbol for the soul's economy. It is to spend for power and
• 2:05:20
  not for pleasure. It is to invest income, that is to say,
• 2:05:25
  to take up particulars into generals, days and integral eras literary in motive,
• 2:05:29
  practical of its life, and still to a sund in its investment. The
• 2:05:32
  merchant has but one rule, absorb and invest. He is to be a
• 2:05:35
  capitalist. The scraps and filings must be gathered back in the crucible, the
• 2:05:40
  gas and smoke must be burned, and earnings must not go to increase expense,
• 2:05:43
  but to capital. Again, well, the man must be a capitalist.
• 2:05:45
  While he spend his income, where will he invest his body in?
• 2:05:48
  Every organ is under the same law. His body is a jar in which
• 2:05:51
  the looker of life is toored. Will spend for pleasure? The way to
• 2:05:55
  ruin a short and fascil will he not spend, but hoard for power.
• 2:05:59
  It passes us through the sacred fermentations by that law of nature, whereby everything
• 2:06:02
  climbs to higher platforms, and bodily vigor becomes ment to a moral vigor.
• 2:06:08
  The bread he eats his first strength and annal spirits, it becomes to high
• 2:06:11
  Laboratori's imagery and thought, and it still higher results courage in endurance. This
• 2:06:15
  is the right compound interest. This is capital, double quadrupled centupold man raised
• 2:06:20
  to his highest power. The true thrift is always to spend on a higher
• 2:06:25
  plane, to invest and invest with keener avarice, that he may spend in
• 2:06:28
  spiritual creation, not in augmenting animal existence. Nor is the man enrich in
• 2:06:33
  repeating the old experiments of animal sensation, Nor unless through the new powers of
• 2:06:38
  ascending pleasures, he knows himself, by the actual experience of higher good to
• 2:06:41
  be already on its way to the highest end of wealth. Culture can rules
• 2:06:50
  or tutors educate the semi god. When we await, we must be musical,
• 2:06:55
  tremulous, impressional, alive to gentle influence of landscape and of sky,
• 2:07:00
  and tenders to the spirit touch of man or maiden's eye, but to his
• 2:07:03
  native center. Fast shall into future, fuse the past and the world's flowing
• 2:07:08
  fates in his world mold recast. The word of ambition at the present day
• 2:07:15
  is culture. Whilst all the world is in pursuit of power and of wealth.
• 2:07:17
  As a means of power, Culture corrects the theory of success. A
• 2:07:23
  man is a prisoner of his power. A topical memory makes him an ominac.
• 2:07:27
  A talent for debate, disputant skill to get money makes him a miser,
• 2:07:30
  that is, a beggar. Culture reduces these inflammations by invoking the aid
• 2:07:34
  of other powers against the dominant talent, and by appealing to the rank of
• 2:07:38
  powers. It watches success for performance. Nature has no mercy and sacrifices the
• 2:07:44
  performer to get it done, makes adopsy or a tympthony of him. If
• 2:07:48
  she wants a thumb, she makes one of the costs of arms and legs,
• 2:07:51
  and any excess of power in one part is usually paid for by some
• 2:07:55
  defect in a contiguous part. Our efficiency depends so much on our concentration that
• 2:08:01
  Nature, usually, in the instances where a marked man is sent onto the
• 2:08:03
  world, overloads him with a bias, sacrificing his symmetry to his working power.
• 2:08:09
  It is said no man can write but one book, And if a
• 2:08:11
  man have a defect, it is apt to leave its impression on all its
• 2:08:15
  performances. If she creates a policeman like Fouchet, he is made up of
• 2:08:20
  suspicions and of plots to circumvent them. The air, said Fouchet, is
• 2:08:22
  full of pennards. The physicians. Sanctorious spent his life in a pair of
• 2:08:28
  scales weighing as food. Lord colch valued Chaucer highly because of the canon Yemen's
• 2:08:33
  tale. Illusjates the statute Henry the fifth chapter four against Alchemy, I saw
• 2:08:37
  a man who believed the principal mistress of the English state were derived from the
• 2:08:41
  devotion to musical concerts. A freemason not long since set out to explain to
• 2:08:46
  this country that the principal cause of the success of General Washington was the aid
• 2:08:50
  he derived from the Freemasons. But worse than harping on one string, Nature
• 2:08:54
  has secured individualism by giving the private person a high conceit of his way in
• 2:08:58
  the system. The pestive society as egotists. They are dull and bright,
• 2:09:03
  sacred and profane, coarse and fine egotists.'tis a disease like influenza,
• 2:09:09
  falls on all constitutions, and the distemper, known to physicians as chorea.
• 2:09:13
  The patient sometimes turns around and continues to spin solely in one spot is egotism.
• 2:09:18
  A metaphysical barrioloid of this melody. The man runs round a ring formed
• 2:09:24
  by his own talent, falls into admiration of it, and loses relations to
• 2:09:26
  the world is a tendency in all minds. One of its knowing forms is
• 2:09:31
  a craving for sympathy. The sufferers parade their miseries, tear the lint from
• 2:09:35
  the bruises, reveal their indictable crimes that you may pity them. They like
• 2:09:39
  sickness because physical pain will extort some show of interest from the bystanders. As
• 2:09:45
  we have seen, children who find themselves of no account when grown ups come
• 2:09:48
  in, will cough till they choke to draw attention. This distemper is the
• 2:09:54
  scourge of talent, of artists, inventors, and philosophers. Eminent spiritualists shall
• 2:09:58
  have an income spacia of putting their act or word aloof from them and seeing
• 2:10:01
  it bravely for the nothing it is beware of the man who says I am
• 2:10:05
  on the eve of a revelation. It is speedily punished, inasmuch as this
• 2:10:09
  habit invites men to humor it, and by treating the patient tenderly, to
• 2:10:13
  shut him up in narrow selfism and exclude him from the great works of God's
• 2:10:16
  cheerful fallible men and women. Let's rather be insulted while we are insultable.
• 2:10:22
  Religious literature has eminent examples, and if we run over our private list of
• 2:10:26
  poets, critics, philanthropist and philosophers, we shall find them infected with astropsy
• 2:10:30
  and alphantisis which we ought to have tapped. This goiter of egotism is so
• 2:10:35
  frequent among notable persons that we must infer some strong necessity in nature which it
• 2:10:39
  subserves, such as we see in the sexual attraction. The preservation of the
• 2:10:43
  species was a point of such necessity that nature has secured it at all hazards
• 2:10:48
  by immensely overloading the passion at the risk of perpetual crime and disodor. So
• 2:10:52
  egotism has its root in the cardinal necessity by which each individual persists to be
• 2:10:56
  what he is. This individuality is not only not inconsistent with culture, but
• 2:11:01
  is the basis of it. Every valuable nature is there in its own right.
• 2:11:05
  And the student we speak to must have a mother went invincible by his
• 2:11:07
  culture, which uses all books, arts, facilities, and elegance of intercourse,
• 2:11:11
  but is never subdued and lost in them. He only is a well
• 2:11:15
  made man who has a good determination. And the end of all culture is
• 2:11:18
  not to destroy this, God forbid, but to train away all impediment and
• 2:11:22
  mixture and leave nothing but power. Our student must have his style and determination,
• 2:11:26
  and be a master of his own specialty. But having this he must
• 2:11:28
  put it behind him. He must have a catholicity, a power to see
• 2:11:33
  with a free and disengage to look at every object. Yet is his private
• 2:11:35
  interest himself so overcharged that if a man seek a companion who can look at
• 2:11:39
  an object for their own sake and without affectation or self reference, he will
• 2:11:43
  find the fewest who will give him that satisfaction. Whilst most men are afflicted
• 2:11:46
  with a coldness and curiosity as soon as any object does not connect with their
• 2:11:50
  self love, though they talk doubj for them their thinking of themselves, and
• 2:11:54
  the vanity is laying little traps for admiration. But after a man has discovered
• 2:11:58
  that there are limits to the interests in which his private history has for mankind,
• 2:12:01
  he still converses with his family or a few companions, perhaps with a
• 2:12:05
  half dozen personalities that are famous as neighborhood in Boston, the question of life
• 2:12:09
  is the names of some eight or ten men. Have you seen mister Allison,
• 2:12:13
  doctor Channing, mister Adams, mister Webster, and mister Greenville. Have
• 2:12:18
  you heard Everett Garrison, Father Taylor, Theodore Parker? Have you talked with
• 2:12:20
  Monsieur turbnweel some at lovele at La Crofefoy. Then you may as well die.
• 2:12:26
  In New York, the question is some eight or ten or twenty have
• 2:12:30
  you seen a few lawyers, merchants and brokers, two or three scholars,
• 2:12:33
  two or three capitalists, two or three edits of newspapers. New York is
• 2:12:37
  a sucked orange. All conversation is at an end when you have discharged yourselves
• 2:12:41
  of a dozen personalities domestic were imported, which make up our American existence.
• 2:12:46
  Nor do we expect anybody to be other than a faint copy of these heroes.
• 2:12:50
  Life is very narrow. Bring any club or a company of intelligent men
• 2:12:54
  together after ten years, and if the presence of some penetrating and calming genius
• 2:12:56
  could dispose them to frankness, what a confess actionally misanities would come up?
• 2:13:01
  The causes which we have sacrificed terror for democracy, whigism or abolition, temperance
• 2:13:05
  to socialism would show like roots of bitterness in dragon's wrath. And our talents
• 2:13:11
  are as mischievous as if they had been seized upon by some bird of prey,
• 2:13:13
  which had whisked him away from fortune, from truth, from the dear
• 2:13:16
  society of the poets, some zeal, some bias. And only when he
• 2:13:20
  is now gray and nerveless, was it relaxing its clause, and he awakening
• 2:13:24
  disber perceptions. Culture is the suggestion, from certain best thoughts, that a
• 2:13:28
  man has a range of affinities through which he can modulate the violence of any
• 2:13:33
  mastertones that have adjoining preponderance on a scale, and succure him against himself.
• 2:13:37
  Culture redresses his balance, puts him among his equals, and superiors, revives
• 2:13:41
  his delicious sense of sympathy and warns him of the danger of solitude and repulsion.
• 2:13:46
  Does not a compliment, but asparagement. To consult a man only on
• 2:13:50
  horses, or on steam, or on theaters, or on eating, or
• 2:13:52
  on books, And whenever he appears considerately to turn the conversation to the bantling,
• 2:13:56
  he is known to fondle in the north seven of our forefile Thor's house
• 2:14:01
  had five hundred and forty floors. A man's house has five hundred and forty
• 2:14:05
  floors. His excellence is facility of adaptation and of transition through many related points
• 2:14:09
  to wide contrasts and extremes. Culture kills, his exaggeration, his conceit of
• 2:14:15
  his village or his city. We must leave our pets at home when we
• 2:14:18
  go into the street and meet men on broad grounds of good meaning and good
• 2:14:20
  sense. No performance is worth loss of geniality, to say cruel price we
• 2:14:24
  pay for certain fancy goods called fine art and philosophy. In the Norse legiond
• 2:14:28
  all Fodder did not get a drink from Mimir's string, the fount of wisdom,
• 2:14:33
  until he left design pledge. And here is a pedant that cannot unfold
• 2:14:35
  his wrinkles, nor conceal his wrath and interruption by the best if their conversation
• 2:14:39
  not fit his impertinency. Here is a he to afflict us with his personalities.
• 2:14:45
  Tis incident to scholars that each of them fancies he has pointedly odious in
• 2:14:48
  his community. Draw him out of his limbo of irritability, cleanse with healthy
• 2:14:52
  blood his parchment skin. You restored him the eye which he left him pledge
• 2:14:56
  of Mimir's string. If you are the victim of your doing, who cares
• 2:15:00
  what you do? We can spare your opera, your gazetter, your chemic
• 2:15:03
  analysis, your history, your syllogisms. Your man of genius pays dear for
• 2:15:07
  his distinction. His head runs into aspire instead of a healthy man, marry
• 2:15:11
  and wise, he's some mad dominie. Nature is reckless of the individual.
• 2:15:15
  When she has points to carry, she carries them to wait in marshes and
• 2:15:18
  sea margins. Is the destiny of certain birds, And they are so accurately
• 2:15:22
  made for this that they are imprisoned in those places. Each animal, out
• 2:15:26
  of its habitat would starve. To the physician, each man, each woman
• 2:15:30
  is an application of one organ, a soldier, a locksmouth, a bank
• 2:15:33
  clerk, and an answer can not exchange functions unless we are victims of our
• 2:15:37
  adaptation. The antidotes against this organic egotism are the range and variety of attractions,
• 2:15:41
  as gained by acquaintance with the world, with menomerit, with classes of
• 2:15:45
  society, with travel with eminent persons, and with the high resources of philosophy,
• 2:15:48
  art in religion, books, travel, society, solitude. The hardiest
• 2:15:54
  skeptic who has ever seen a heartsebroken, a pointer trained, or as visit
• 2:15:58
  demnajer, or the exhibition of the industrious fleas, will not deny the validity
• 2:16:03
  of education. A boy, said Plato, is the most vicious of all
• 2:16:07
  wild beasts, and the same spirit. The old English poet Gasconne said,
• 2:16:11
  a boy is better unborn than untaught. The city breeds one kind of speech
• 2:16:15
  and manners, the back country a different style, the sea another. The
• 2:16:18
  army of fourth we know that an army which can be confided in may be
• 2:16:22
  formed by discipline, that by systematic discipline almond may be made heroes. Marshal
• 2:16:26
  Laine said to the French officer, no colonel, that none but a peltrune
• 2:16:28
  would boast he never was afraid. A great part of courage is a courage
• 2:16:33
  at having done the thing before, and in all human action, those faculties
• 2:16:37
  will be strong which are used. Robert Owen said, give me a tiger
• 2:16:41
  and I won't educate him. Tis in human to want faith in the power
• 2:16:43
  of education, since to meliorate is the law of nature, and men are
• 2:16:48
  valued precisely as they exert onward or meliorating force. On the other hand,
• 2:16:52
  platroonery is the acknowledging of an inferiority to be incurable. Incapacity or maliuration is
• 2:16:58
  the only mortal distemper. There are people who can never understand a trope,
• 2:17:01
  or any second or expended sense given to your words, or any humor,
• 2:17:05
  but remain literalists. After hearing the music and poetry and rhetoric and wit of
• 2:17:07
  seventy or eighty years, they have passed the help of sergon or clergy.
• 2:17:11
  But even these can understand Pitchfork's in the cry of fire. I've noticed in
• 2:17:16
  some of this class and marked dislike of earthquakes. Let us make our education
• 2:17:22
  brave and preventative politics isn't after work, a poor patching. We are always
• 2:17:26
  little late. The evil is done, the laws passed, we begin the
• 2:17:30
  uphill agitation for repeal of that which we ought to have prevented the enacting.
• 2:17:35
  We shall one day learn to supersede politics by education. What we call our
• 2:17:39
  root and branch reforms of slavery, war, gambling, and temperance is only
• 2:17:41
  medicating the symptoms. We must begin higher up, namely in education. Our
• 2:17:46
  arts and tools give to him who can handle them much the same advantage over
• 2:17:50
  the novice as if he extended his life ten fifty or one hundred years.
• 2:17:54
  And I think it the part of every good sense to provide every fine soul
• 2:17:56
  with such culture that it shall not, at thirty or forty years, have
• 2:18:00
  to say. This which I might do, is made hopeless through my want
• 2:18:03
  of weapons. But it is conceded that much of our training fails of effect,
• 2:18:07
  that all successes hazards and rare. The large part of our costs and
• 2:18:11
  pains is thrown away. Nature takes the matter into our own hands, and
• 2:18:13
  we must not emit any jot of our system. We can seldom be sure
• 2:18:16
  that it has availed much, or that as much good would have not have
• 2:18:20
  accrued from a different system. Books as containing the finest records of human wit,
• 2:18:26
  must always enter into our notion of culture. The best heads that ever
• 2:18:28
  existed Pericle is Plato, Julius, Caesar, Shakespeare, Gerta. Milton were
• 2:18:35
  well read, universally educated men, and quite too wise to undervalue letters.
• 2:18:39
  Their opinion has weight because they had means of knowing the opposite opinion. We
• 2:18:43
  look that a great man should be a good reader, or, in proportion
• 2:18:46
  to the spontaneous power, should be the simulating power. Good criticism is very
• 2:18:50
  rare and always precious. I am always happy to meet persons who perceive the
• 2:18:54
  transcendent superiority of Shakespeare over all writers. I like people who like Plato,
• 2:18:58
  because this love does not consist with self conceit. But books are good only
• 2:19:05
  as far as a boy is ready for them. He sometimes gets ready very
• 2:19:07
  slowly. You send your child to schoolmaster, but to schoolboys who educate him.
• 2:19:13
  He send him to the Latin class, But much of his tuition comes
• 2:19:16
  on his way to school from the shop windows. He like the strict rules
• 2:19:18
  long terms, but he finds his best leading in a by way of his
• 2:19:22
  own, and refuses any companions. But of his choosing he hates the grammar
• 2:19:26
  and greatest, and loves guns, fishing, rods, horses and boats.
• 2:19:31
  Well, the boy is right, and you are not fit to direct his
• 2:19:33
  upbringing if your theory leaves out his gymnastic training. Archery, cricket, gun,
• 2:19:37
  and fishing, rod, horse and boat are all educators liberalizers, and
• 2:19:39
  so are dancing, dress and street talk, and provide only the boy's resources,
• 2:19:43
  And as of noble and genious strain, these will not serve him less
• 2:19:46
  than the books Helen's chest. With dancing and theatricals. The father observes that
• 2:19:52
  other boys learn algebra and geometry in the same time, but the first boy
• 2:19:56
  has acquired much more than these poor games. Along with them he is in
• 2:19:58
  fetch for weeks with Whiston chests. But presently we'll find out, as you
• 2:20:03
  did, that when he rises from the game too long played, his vacant
• 2:20:05
  and forlorn and despises himself. Thenceforth it takes place among other things and has
• 2:20:11
  its due weight in its experience. These minor skills and accomplishments, for example,
• 2:20:16
  dancing, are tickets of admission to the dress circle of mankind, and
• 2:20:20
  the being master of them enables the youth to judge intelligently of such on which
• 2:20:24
  otherwise he would have a pedantic squint. Landers said, I have suffered more
• 2:20:28
  from my bad dancing than from all the misfortunes and miseries in my life were
• 2:20:31
  together. Provided always the boy is teachable. For we're not proposing to make
• 2:20:35
  a statue out of punk, football, cricket, archery, swimming, skating,
• 2:20:41
  climbing, fencing, dancing. Our lessons of the art of power,
• 2:20:43
  which is his main business to learn. Riding, especially of which Lord Herbert
• 2:20:48
  of Chirbury said, a good rider on a good horse is as much above
• 2:20:50
  himself and others as the world can make them. Besides the gun, fishing,
• 2:20:54
  rod, boat and horse constitute among those who use them secret freemasonries.
• 2:20:58
  They're as if he think belonged to one club. There is also a negative
• 2:21:03
  value in these arts. The chief use to the youth is not amusement,
• 2:21:05
  but to be known for what they are, and not to be remained to
• 2:21:09
  him Caucasions of heartburn. We are full of superstitions. Each class fixes his
• 2:21:13
  eyes on the advantages it has, not, the refined on rude strength,
• 2:21:18
  the democrat on birth and breeding. One of the benefits of a college education
• 2:21:22
  is to show the boy of its little avail. I knew a leading man
• 2:21:26
  in a leading city, who, having set his heart on education at the
• 2:21:28
  university and missed it, could never quite feel himself the equal of his own
• 2:21:33
  brothers who had gone thither. His easy superiority to multitudes of professional men could
• 2:21:37
  never quite contravail him of the imaginary defect Walls riding, wine parties and billiards
• 2:21:43
  passed to a poor boy for something fine and romantic, which they are not,
• 2:21:46
  and if free admission to them on equal footing, if it were possible
• 2:21:50
  only once or twice, would be worth ten times as cost by undeceiving him.
• 2:21:54
  I am not much an advocate for traveling, and I observe that men
• 2:21:56
  run away from their countries because they are not good in their own, or
• 2:22:00
  back to their own because they passed through nothing in the new places. For
• 2:22:03
  the most part, only the light characters travel, or you that have no
• 2:22:05
  task to keep you at home. I saying captious things about travel, but
• 2:22:09
  I mean to do justice. I think there is a restlessness in our people
• 2:22:13
  which argues want of character. All educated Americans first or last go to Europe,
• 2:22:18
  perhaps because as their mental home, as the invalid habits of this country
• 2:22:22
  might suggest. An eminent teacher of girls said, the idea of a girl's
• 2:22:26
  education is whatever qualifies them for going to Europe. Call we never extract this
• 2:22:30
  tapeworm of Europe from the brain of our countrymen. Once he is very well
• 2:22:33
  what their fate must be. He that does not fill a place at home
• 2:22:37
  cannot abroad. He only goes there to hide his insignificance to the larger crowd.
• 2:22:41
  You do not think you will find anything there you which you do not
• 2:22:43
  see at home. The stuff of all countries is just the same. Do
• 2:22:46
  you suppose there is any country where they do not scald milk pans, and
• 2:22:50
  swallow the infants, and burn the brushwood and broil the fish. Whereas true
• 2:22:54
  anywhere is true everywhere. I let him go where he will. He can
• 2:22:58
  only find so much beauty or worth as carries. Of course, for some
• 2:23:01
  men, travel may be useful. Naturalists, discoverers, and sailors are born.
• 2:23:05
  Some men are made for couriers, exchangers, envoys, missionaries, bearers
• 2:23:09
  of despatches, as others are for farmers or working men. If the man
• 2:23:13
  is of light and social turn and nature has aimed to make a leg and
• 2:23:16
  wiged creature frame for locomotion. That we must follow his hint and furnish him
• 2:23:20
  with that breeding which gives currency as sedulously as with that which gives worth.
• 2:23:26
  Let us not be pedantic, but allowed to travel its full effect. The
• 2:23:28
  boy grown up on the farm which he has never left is said in the
• 2:23:31
  country to have had no chance, And boys and men of that condition look
• 2:23:35
  upon work on a railroad or drudgery in a city as opportunity. Poor country
• 2:23:39
  boys in Vermont, Connecticut formerly owed that knowledge they had to the peddling trips
• 2:23:43
  of the Southern States. California, on the Pacific coast is now a university
• 2:23:48
  of this class, as Virginia was in old times. To have some chance
• 2:23:50
  is their word in the phrase to know the world, or to travel,
• 2:23:54
  is synonymous with all men's ideas of advantage in superiority, no doubt. To
• 2:23:58
  a man of sense, travel offers advantage as many languages as he has,
• 2:24:01
  as many friends, as many arts and trays, as many times as he
• 2:24:05
  am man. A foreign country is a point of comparison wherefrom to judge his
• 2:24:07
  own. One use of travel is to recommend the books and works of home.
• 2:24:13
  Who go to Europe to be Americanized, and another to find men.
• 2:24:16
  For as nature has put fruits apart in latitudes, a new fruit in every
• 2:24:20
  degree, so knowledge and find moral quality, she lodges in distant men.
• 2:24:24
  And thus that the six or seven teachers whom each man wants among his contemporaries,
• 2:24:28
  it often happens that one or two of them live on the other side
• 2:24:31
  of the world. Moreover, there is in every constitution a certain solstice,
• 2:24:35
  where the star stands still in our inward firmament, and when there is required
• 2:24:39
  some foreign force, some diversion or alterative to prevent stagnation. And as a
• 2:24:43
  medical remedy, travel seems of one of the best. Just as a man
• 2:24:48
  witnessing the admirable effect of ether to low pain and meditating on the contingencies of
• 2:24:52
  wounds cancers lock jaws rejoices in doctor Jackson's benign discovery. So a man who
• 2:24:56
  looks at Paris, at Naples, at London says, if I should be
• 2:25:00
  driven from my own home, here, at least my thoughts can be consoled
• 2:25:03
  by the most prodigal amusements and occupation which the human race and ages could contrive
• 2:25:07
  and accumulate. Akin to the benefit of foreign travel. The ascetic value of
• 2:25:11
  railroads is to unite the advantages in town of country life, neither of which
• 2:25:16
  we can spare. A man should live in or near a large town,
• 2:25:20
  because, let his own genius be what it may, it will repel quite
• 2:25:22
  as much of agreeable and valuable talent as it draws. And in a city
• 2:25:26
  a total attraction of all citizens is sure to conquer first or last ever repulsion,
• 2:25:31
  and drag the most improbable hermit within its walls some day of the year.
• 2:25:35
  In town he can find the swimming pool, the gymnasium, the dancing
• 2:25:39
  master, the shooting gallery, opera, theater and panorama, the chemist shop,
• 2:25:43
  the Museum of Natural History, the Gallery of Fine Arts, the national
• 2:25:46
  orders in their turn, foreign travelers, the libraries and his club. In
• 2:25:50
  the country he can find solitude and reading, manly labor, cheap living,
• 2:25:54
  and his old shoes, wars for games, hills for geology, and grows
• 2:25:58
  for devotion. Writes I have heard Thomas Hobbes say that in the Earl of
• 2:26:03
  Devon's house in Derbyshire there was a good library and books enough for him,
• 2:26:07
  and his lordship stored the library with what books he thought fit to be bought.
• 2:26:11
  But the want of good conversation was a great inconvenience. And though we
• 2:26:13
  conceived he could order his thinking as well as another, yet he found a
• 2:26:16
  great defect in the country in a long time, for want of good conversation
• 2:26:20
  was understanding and invention, contracting a moss on them like an old paling and
• 2:26:24
  annortard cities give us collision to said London and New York take the nonsense out
• 2:26:30
  of a man. Great part of our education is sympathetic and social boys and
• 2:26:33
  girls who have been brought up in well informed and superior people show in their
• 2:26:37
  manners and an incible grace. Fuller said that William Earl of Nesa won a
• 2:26:41
  subject for the King of Spain every time he put off his hat. You
• 2:26:43
  cannot have one well bred man without a whole society of such. They keep
• 2:26:48
  each other up to any high point. Especially women requires a great many cultivated
• 2:26:52
  women, saloons of bright, elegant reading, women accustomed to ease and refinement,
• 2:26:56
  to spectacles, pictures, sculpture, poetry, and too elegant society.
• 2:27:00
  Or that you should have one Madame de Stael, the head of a commercial
• 2:27:03
  house, or a leading lawyer or politician is brought into daily contact with troops
• 2:27:05
  of men for all parts of the country on those two of the driving wheels
• 2:27:09
  the business men of each section, and one can hardly suggest for a more
• 2:27:13
  apprehensive manny, more searching culture. Besides, we must remember the high social
• 2:27:16
  possibilities of a million of men. The best bribe which Luncheon offers today to
• 2:27:20
  the imagination is that in such a vast variety of people and conditions, one
• 2:27:24
  can believe that there is room for persons romantic character to exist, that the
• 2:27:28
  poet, the mystic in the hero may hope to confront their counterparts. I
• 2:27:33
  whish cities could teach the best lesson of quiet manners. It is a foible,
• 2:27:37
  especially of American youth, pretension. The work of the man of the
• 2:27:41
  world is absence of pretention. He does not make a speech, He takes
• 2:27:43
  a low business tone, avoids all bragg as nobody, dresses plainly, promises,
• 2:27:48
  not at all, performs much, speaks the monosyllables, hugs his facts.
• 2:27:52
  He calls his employment by his lowest name, and so takes from evil
• 2:27:56
  tongues the sharpest weapon. His conversation clings to wed the ms, the news,
• 2:28:00
  Yet he lost himself to be surprised in the thought and the unlocking of
• 2:28:03
  his learning and philosophy. How the imagination is piqued by anecdotes of great men
• 2:28:07
  passing incognito, as a king in gray clothes, of Napoleon affecting a plain
• 2:28:11
  suit at his glittering levy, of Burns, of Scott, of Beethoven,
• 2:28:16
  of Walington, of Gerta, or any container of transcendent power, passing for
• 2:28:18
  nobody of apaminandas who never says anything but will listen eternally of Gerta, who
• 2:28:24
  preferred trifling subjects and common expressions, and intercourse with strangers worse rather than better
• 2:28:30
  clothes, and who appear a little more capricious than he was. There are
• 2:28:33
  advantages in the old hat and box coat. I have heard that throughout this
• 2:28:37
  country a certain respect is paid to good broadcloth, but dress makes little restraint.
• 2:28:41
  Men will not commit themselves. But the box coat is like wine.
• 2:28:46
  It unlocks the tongue, and men say what they think. Noel Poet said,
• 2:28:48
  go far and go sparing, and you'll find it certain. The poorer
• 2:28:52
  and the baser you appear, the more you look through. Still not much
• 2:28:56
  otherwise, Milan's writes in the Lay of Humble to me men are for what
• 2:29:01
  they are. They wear no mask with me.'tis od that a people
• 2:29:05
  should have, if not water on the brain, but a little gas.
• 2:29:07
  There A shrewd foreigner said of the Americans that whatever they say has had little
• 2:29:11
  the air of a speech. Yet one of the traits down in the books
• 2:29:13
  is distinguishing. The Anglo saxon is the trick of self disparagement. To be
• 2:29:18
  sure, an old, dense country is among a million of good coats.
• 2:29:20
  A fine coat comes to be of no distinction, and you find humorists in
• 2:29:24
  an English party, a man with no marked manners for features, with a
• 2:29:28
  face like red dough, and expectedly discloses wit. Learning a wide range of
• 2:29:31
  topics and personal familiarity with good men in all parts of the world, until
• 2:29:35
  you think you have fallen upon some illustrious personages. Can it be that the
• 2:29:39
  American forests refreshed some weeds of old pietus barbarism just right to die out the
• 2:29:43
  love of the scarlet, feather, of beads and tinsel. The Italians are
• 2:29:48
  fond of red clothes, peacock plumes, and embroidery, And I remember one
• 2:29:52
  rainy morning in the city of Palermo, the street was in a blaze with
• 2:29:56
  scarlet umbrellas. The English have a plain taste. The equipages of the grandees
• 2:30:00
  are plain. A gorgeous livery indicates new and awkward city wealth. Mister Pitt,
• 2:30:05
  like mister Pam, thought the title of mister good against any king in
• 2:30:07
  Europe. They have piqued themselves on governing the whole world in a poor,
• 2:30:11
  plain, dark committee room, which the House of Commons had in before the
• 2:30:15
  fire. Whilst we want cities as the centers where the best things are found,
• 2:30:18
  cities the greatest. By magnifying trifles, the countrymen find the town a
• 2:30:22
  chop house at barber shop. He has lost lines of grandeur, of the
• 2:30:26
  prize and hills and plains, and with them sobriety and elevation. He has
• 2:30:30
  come among his supple glibtongue tribe who live for show, servile to public opinion.
• 2:30:35
  Life is dragged down to a fracas of pitiful cares and disasters. You
• 2:30:37
  say, the gods ought to respect your life, whose objects are their own,
• 2:30:41
  But in cities they have betrayed you to a cloud of insignificant annoyances.
• 2:30:45
  'tis heavy odds against the gods, when they will match with murmodans, respawning,
• 2:30:48
  spawning ramadans, our turn to day, we take command. Jove gives
• 2:30:52
  the clobe into the hand of murbadons and ramadans. What is odious but noise,
• 2:30:58
  and people who scream and bewail, People whose vain point always east,
• 2:31:01
  who live to dine, who send for the doctor who coddled themselves, who
• 2:31:05
  toast their feet on the register, who intrigued to secure a padded chair and
• 2:31:09
  a corner out of the drought. Suffer them once begin the enumination of their
• 2:31:13
  infirmities, and the sun will not go down on an unfinished tail. Let
• 2:31:16
  these triflers put us out of conceit with petty comforts. To a man at
• 2:31:20
  work, the frost is but a color, the rain, the wind.
• 2:31:22
  He forgot them when he came in. Let us learn to live coarsely,
• 2:31:26
  dress plainly, and lie hard. The least habit of dominion over the pealate
• 2:31:31
  has certain good effects not easily estimated. Neither will we be driven into a
• 2:31:35
  quiddling out Steaminousness tis a superstition to insist in a special diet all is made
• 2:31:39
  at least the same chemical atoms. A man in pursuit of greatness feels no
• 2:31:45
  little wants. How can you mind diet, bed dress, or saalts of
• 2:31:48
  compliments, or the figure you making company or wealth, or even the bringing
• 2:31:52
  things to pass? When you think how paltry are the machinery of the workers.
• 2:31:56
  Wordsworth was praised to me in a westernmoorland, craving afe to his country
• 2:32:00
  neighbors, an example of modest household, where comfort and culture were secured without
• 2:32:03
  display. And a tender boy who wears rusty capknock, grown coat, that
• 2:32:07
  he may secure the coveted place in college and the right and library, is
• 2:32:11
  educated to some purpose, his great deal of self denial in manliness and poor
• 2:32:16
  in middle class houses in town and country. That has God not got into
• 2:32:18
  literature, and never will. But that keeps here is sweet, that saves
• 2:32:22
  on superfluities and spends on essentials, that goes rusty and educates the boy that
• 2:32:28
  sells the horse and builds the school, works early and late, takes two
• 2:32:31
  limbs in the factory, three looms, six looms, and pays off the
• 2:32:35
  mortgage on the paternal farm, and then goes back cheerfully to work again.
• 2:32:37
  We can ill spare the commanding social benefits of cities. They must be used
• 2:32:41
  yet cautiously and haughtily, and will yield their best values to him who best
• 2:32:46
  can do without them. Keep the town for occasions, but the habits should
• 2:32:50
  be formed to retirement solitude. The safeguard of mediocrity is to Genius, the
• 2:32:54
  stern friend, the cold, obscure shelter where molt the wings which will bear
• 2:32:58
  it farther than suns and stars, who shall inspire and lead his race,
• 2:33:01
  must be defended from traveling with the souls of other men, from living,
• 2:33:05
  breathing, reading, and writing in the daily time, worn yoke of their
• 2:33:07
  opinions in the morning solitudes, did Pythagoras, that nature may speak the imagination,
• 2:33:13
  as she never does in company, and that her favorite may make acquaintance
• 2:33:18
  with those divine strengths which scold themselves to serious and abstracted thought. Tis very
• 2:33:22
  certain that Plato, Plotinus, Archimedes, Hermes Newton, Milton Wordsworth did not
• 2:33:26
  live in a crowd, but descended into it from time to time as benefactors,
• 2:33:31
  and the wise instructor will press the point of securing to the young soul
• 2:33:33
  in the disposition of time and the arrangements of living periods and habits of solitude.
• 2:33:39
  The high advantage of a university life is often the mere mechanical one.
• 2:33:43
  I may call it of a separate chamber and fire, which parents will allow
• 2:33:46
  the boy without hesitation at Cambridge, but do not think needful at home.
• 2:33:50
  We say solitude mark the character of a tone of thought. But it can
• 2:33:54
  be shared between two or more than two. It is happier and not less
• 2:33:56
  noble. We four wrote, and or to his sacred friends will enjoy it.
• 2:34:01
  Hail the new word blessedness of Sipitastia, whose foundations are forever friendship.
• 2:34:05
  The more I know you, the more I dissatisfy, must satisfy all my
• 2:34:09
  wanted companions. The very presence stupefies me. The commoner standing withdraws itself from
• 2:34:15
  one center to all existence. Solitude takes off the pressure of present opportunities that
• 2:34:22
  more catholic and humane relations may appear. The saint and poet seek privacy to
• 2:34:26
  end the most public universal and is the secret of culture to interest the man
• 2:34:30
  more in his public than in his private. Quality. Here is a new
• 2:34:33
  poem which elicits a good many comments in the journals, and a conversation.
• 2:34:37
  From these, it is easy at least to eliminate the verdict which readers passed
• 2:34:41
  upon it, and that is in the main unfavorable. The poet, as
• 2:34:43
  a craftsman, is only interested in the praise accorded to him, and not
• 2:34:48
  in the censure, though it be just, and the poor little poet hearkens
• 2:34:50
  only to that and rejects the censure as proving incapacity in the critic. But
• 2:34:56
  the poet cultivated becomes a stockholder in both companies, say mister care, in
• 2:35:00
  the curfew stock and in the humanity stock, and the last time exults as
• 2:35:05
  much in the demonstration of the unsoundness of curfew as his interests in the former
• 2:35:09
  gives him pleasure in the currency of curview, or the depreciation of his curfew
• 2:35:13
  stock only shows the immense value of the humanity stock. As soon as he
• 2:35:16
  sides with his critic against himself with joy, he is a cultivated man.
• 2:35:20
  We must have an intellectual quality and all property and all action, or they
• 2:35:22
  are not. I must have children, I must have events, I must
• 2:35:26
  have a social state in history, or my thinking and speaking want body or
• 2:35:30
  basis. But to give these accessories any value, I must know them as
• 2:35:33
  contingent and rather showy possessions which pass from more to the people than to me.
• 2:35:39
  See the substraction and scholars as a matter of course, But what a
• 2:35:43
  charment adds when observed in practical men. Buonaparte, like Caesar, was intellectual,
• 2:35:46
  could look at every object for itself without affectation. Though an egotist,
• 2:35:50
  a latramp, he would criticize a play, a building, a character on
• 2:35:54
  universal grounds and give a just opinion. A man, known to us only
• 2:35:58
  as a slow liberty and politics from trade, gains largy in our esteem if
• 2:36:01
  we discover he has some intellectual taste or skill, as when we learn of
• 2:36:05
  Lord Fairfax, the long parliaments General, his passion for antiquarian studies, or
• 2:36:09
  of the French regicide Chennault, his sublime genius and mathematics. Who of a
• 2:36:15
  living banker success in poetry, or of a partisan journalist his devotion to ornithology.
• 2:36:20
  So if in traveling in the dreary of wilderness to Arkansas or Texas,
• 2:36:22
  we should observe on the next seat of man reading horse or Marshall cauldron,
• 2:36:26
  we should wish to hug him. In callings that require roughest energy, Soldiers,
• 2:36:31
  sea captains and civil engineers sometimes betray a fine insight, if only through
• 2:36:35
  a certain gentleness when off duty, a good natured admission that there are illusions,
• 2:36:39
  And who shall say that there is not their sport? We only vary
• 2:36:43
  the phrase, not the doctrine, when we say that culture opens the sense
• 2:36:46
  of beauty. A man is a beggar who only lives to the useful,
• 2:36:50
  and however he may serve as a pinner of it in a social machine,
• 2:36:52
  cannot be said to have arrived at self possession. I suffer every day from
• 2:36:58
  the want of perception of beauty, and people they do not know the charm
• 2:37:01
  with which all woman's objects can be embellished. The charm of manner is a
• 2:37:03
  self command of benevolence. Repose and cheerfulness are the badge of the gentleman.
• 2:37:07
  Repose and energy. The Greek battle pieces are calm. The heroes, in
• 2:37:13
  whatever violent action engage, retain a serene aspect. As we say of Niagara,
• 2:37:16
  that it falls without speed. Our cheerful, intelligent face is the end
• 2:37:20
  of culture and success enough, for it indicates that the purpose of nature and
• 2:37:24
  wisdom attained. When our higher faculties are in activity, we are domesticated,
• 2:37:30
  and awkwardness and discomfort give place to natural and agreeable movements. It is noticed
• 2:37:35
  that the consideration of the great peers of space and austronomy induces a dignity of
• 2:37:39
  man, an indifference to death. The influence of fine scenery, the presence
• 2:37:43
  of mountains appease our irritations and elevates our friendship. Even on high dome and
• 2:37:48
  the expansive interior of a cathedral have a sensible effect on manners. I have
• 2:37:52
  heard that stiff people will lose something of their awkwardness under high ceilings and in
• 2:37:56
  spacious halls. I think sculpture and painting have an effect to teach us man
• 2:38:00
  and abolutory, but overall culture must reinforce from higher influx the empirical skills of
• 2:38:05
  eloquence or of politics, or of trade, and the useful arts. There's
• 2:38:09
  a certain loftiness of thought power to marshal unadjusts particulars which can only come from
• 2:38:13
  an insight of their whole connection. The order who has once seen things in
• 2:38:16
  a divine order will ever quite lose sight of this, and will come to
• 2:38:20
  affairs as from a higher ground, and though he will say nothing of philosophy,
• 2:38:24
  of a certain mastery in dealing with them, and an incapableness of being
• 2:38:26
  dazz litt or frightened, which will distinguish his handling from that of attorneys.
• 2:38:31
  In factors, a man who stands in a good footing with the head of
• 2:38:33
  parties at Washington, reads the rumors of the newspapers and the guesses of provincial
• 2:38:37
  politicians, with the key to the right and wrong in each statement. A
• 2:38:41
  seasonable enough where all this will end, Our commutees will look through your Connecticut
• 2:38:45
  machine at a glance in judge of his fitness. And much more. A
• 2:38:48
  wise man who knows not only what Plato but of Saint John Conshaan needsily raise
• 2:38:52
  the affairs he deals with to a certain majesty. Plato says, piricalle is
• 2:38:56
  owed his elevation to the lessons of Anaxagoras. Broke descended from a higher sphere
• 2:39:01
  than he would influence human affairs. Franklin Adams, Jefferson Washington stood on a
• 2:39:05
  fine humanity before which the brawls of modern sentences are but pothouse politics. But
• 2:39:11
  there are higher secrets of culture, which are not for the apprentices, but
• 2:39:13
  for the proficients. The air lessons only for the brave. We must know
• 2:39:18
  our friends under ugly masks. The calamities are our friends. Ben Johnson specifies
• 2:39:22
  in his Address to the Muse. Get him the times long grudge, the
• 2:39:26
  courts ill will and reconcile keep him suspected. Still they can lose all his
• 2:39:31
  friends, and what is worse almost always to any better course with me.
• 2:39:35
  Thou leavest a better muse than thee and which thou broughtst me blessed poverty.
• 2:39:41
  Wish to learn philosophy if I wrote and play at heroism, But the wiser
• 2:39:43
  God said, take shame, the poverty and the penal solitude, and belong
• 2:39:48
  to truth. Speaking. Try the rough water as well as move rough water
• 2:39:52
  can teach lessons worth knowing. When the state is unquiet, personal qualities are
• 2:39:56
  more than ever decisive. Fear not a revolution which will contrain you live five
• 2:40:00
  years in one. Don't be so tender at making an enemy now and then
• 2:40:03
  be willing to go into coventry sometimes and let the populace bestow on you their
• 2:40:07
  coldest contempts. The finished man of the world must eat of every apple once.
• 2:40:11
  He must hold his hatred also at arm's length, and not remember spite.
• 2:40:16
  He has neither friends nor enemies, but various men only as channels of
• 2:40:18
  power. He wames high, must dread an easy home in popular manners.
• 2:40:24
  Heaven sometimes hedges a rare character about with ungainless and odium, as a bird
• 2:40:28
  that protects the fruit. If there is any great and good thing in store
• 2:40:31
  for you, it will not come at the first or the second call,
• 2:40:33
  but in the shape of fashion, ease and city drawing rooms. Popularity is
• 2:40:37
  for dolls, steep and craggy, said Porphyry is the path of the gods.
• 2:40:41
  Open your Marcus Antonius. In the opinion of the ancients, he was
• 2:40:46
  a great man who scorned to shine, and who contested the frowns of fortune.
• 2:40:50
  They preferred the noble vessel too late for the tide, contending with winds
• 2:40:52
  and waves, dismantled and unrigged. To where companion is borne into harbor,
• 2:40:56
  with colors flying and guns firing, there is none of the soul goods that
• 2:41:00
  may not be purchased too dear and mere. Amiableness must not take rank with
• 2:41:03
  high aims and self subsistency Betind replies to Grida's mother, who chides her disregard
• 2:41:09
  of dress. If I cannot do as I have in mind in our poor
• 2:41:11
  Frankfort, I should not carry things far, and the youth must rate at
• 2:41:16
  its true rank the inconceivablevity of local opinion. The longer we live, the
• 2:41:20
  more we must endure the elementary existence of men and women. And every brave
• 2:41:22
  heart must treat society as a child, and never allowed to dictate all.
• 2:41:28
  That class of the severe and restrict of virtues, said Burke, are almost
• 2:41:31
  too costly for humanity. Who wishes to be severe, who wishes to resist
• 2:41:35
  the eminent and polite in behalf of the poor and low and imploite, and
• 2:41:37
  who that dares do it and can keep his temperate sweet as frolic spirits.
• 2:41:43
  The hybridues are not debonair, but have their redress in being illustrious. At
• 2:41:46
  last, what force of laurel we bring, and the tears of mankind to
• 2:41:48
  those who stood firm against the opinion of their contemporaries. The measure of a
• 2:41:52
  master is a success in bringing all men round to his opinion. Twenty years
• 2:41:56
  later, let me say here that culture cannot begin to earl. In talking
• 2:42:01
  with scholars, I observed that they lost on ruder companions those years of boyhood,
• 2:42:03
  which alone could give imagine of literary, religious, and infinite quality in
• 2:42:07
  their esteem. A bind too, the chance for appreciation is much increased by
• 2:42:11
  being the son of an appreciator, and that these boys who now grow up
• 2:42:13
  are caught not only years to late, but two or three births too late,
• 2:42:18
  to make the best scholars of I think it is presentable motive of a
• 2:42:20
  scholar that, as in an old community, a well born proprietor is usually
• 2:42:24
  found after the first sease of youth, to be a careful husband and to
• 2:42:28
  feel habitual desire that the estate shall suffer no harm by his administration, which
• 2:42:31
  shall be delivered down to the next heir in a good condition as he received
• 2:42:35
  it. So a considerate man will reckon himself a subject to that secular maluration
• 2:42:41
  by which mankind is mollified, cured, and refined, and will shun every
• 2:42:43
  expenditure of his forces on pleasure or gain, which will jeopardize the social and
• 2:42:48
  succular accumulation. The fossil strata show us that nature began with rudimentary forms and
• 2:42:54
  rose the more complex as fast as the earth was fit for their dwelling place,
• 2:42:58
  and that the lower pair as a higher appear. Very few of our
• 2:43:01
  race can be said to be yet finished. Men we still carry sticking in
• 2:43:05
  us in the remains of the preceding inferior quadruped organization. We call these millions
• 2:43:11
  men, but they are not yet men, half engaged in the soil,
• 2:43:13
  planning to get free. Man needs all the music that can be brought to
• 2:43:18
  disengage him. If love red, love with tears and joy, If want
• 2:43:22
  with his scourge, if war with his cannonade, if Christianity with its charity,
• 2:43:26
  if trade with its money, if art with his portfolios, if science,
• 2:43:30
  with the telegraphs through the depths of space and time, can set his
• 2:43:33
  dull nerves throbbing, and by loud taps on the tough crystals, break its
• 2:43:37
  walls, and let the new creature emerge, erect and free, make way
• 2:43:41
  and sing pan. The age of the quadruped is to go out. The
• 2:43:45
  age of the brain and the heart is to come in the time will come
• 2:43:48
  when the evil forms we have known can no more be organized. Man's culture
• 2:43:52
  can spare nothing, wants all the material he has, singing all impediments into
• 2:43:56
  instruments, all enemies into power. The formable mischief we only make the more
• 2:44:01
  useful slave. And if one shall read the future of the race hinted in
• 2:44:05
  the organic effort of nature to and meliorate, and the corresponding impulse, the
• 2:44:09
  better in the human being, we shall dare affirm that there is nothing he
• 2:44:11
  will not overcome a convert, but a less culture shall absorb the chaos and
• 2:44:16
  kohena. He will convert the furies and amuses, and the hells into benefit.
• 2:44:22
  End of culture, behavior, grace, beauty, and caprice build this
• 2:44:28
  golden portal. Graceful women, chosen men dazzle every mortal. Their sweet and
• 2:44:33
  lofty countenance his enchanting food. He need not go to them. Their forms
• 2:44:37
  beset his solitude. He looketh seldom in their face. His eyes explore the
• 2:44:43
  ground. The green grass is a looking glass whereon the traits are found.
• 2:44:46
  Little, he says to them, so dances his heart in his breast.
• 2:44:50
  The tranquil mean bereatheth him of wit, words, and rest, too weak
• 2:44:54
  to win, to fondishon the tyrants of his doom. The much deceived demium
• 2:45:01
  slips behind a tomb. The soul, which anime's nature is not less significantly
• 2:45:05
  published in the figure, movement and gestures of animated bodies than in its last
• 2:45:09
  vehicle of articulate speech. The silent, subtle language is manners, not what,
• 2:45:16
  but how life expresses as set. She has no tongue and needs none
• 2:45:20
  good TABLEU do not need declamation. Nature tells every secret once, yes,
• 2:45:24
  but in man she tells it all the time by form, attitude, gesture,
• 2:45:28
  mean face and parts of the face, by the whole action of the
• 2:45:33
  machine. The visible carriage or action of the individual has resulting from its organization
• 2:45:37
  as will combined. We call manners. What are they but thought entering the
• 2:45:43
  hands and feet, controlling the movements of the body, the speech and behavior.
• 2:45:46
  There is always the best way of doing everything, if it be to
• 2:45:50
  boil an egg. Manners are the happy ways of doing things, each one
• 2:45:52
  a stroke of genius or of love, not repeated and hardened into usage.
• 2:45:56
  They form at less a rich varnish with which the routine of life is washed
• 2:46:00
  and is details adorned. If they are superficial, so are the dew drops
• 2:46:03
  which give such a depth to the morning meadows. Manners are very communicable.
• 2:46:09
  Men catch them from each other. Consuelo and the Romance boast of the lessons
• 2:46:13
  she had given to the nobles and manners on the stage and real life.
• 2:46:16
  Tom Will taught Napoleon the arts of behavior. Genius invents find manners which the
• 2:46:20
  baron and the baroness copy very fast, by the advantage of a palace.
• 2:46:24
  Better the instruction, they stereotype the lessons they have learned into a mode.
• 2:46:30
  The power of manners is incessant, an element as unconcealable as fire. The
• 2:46:35
  nobility can't in any country be disguised, and no more in a public or
• 2:46:37
  democracy than in a kingdom, no man can resist their influence. There are
• 2:46:43
  certain manners which are learned in good society, of that force that if a
• 2:46:46
  man have them, he or she may be considered and is everywhere welcome,
• 2:46:50
  though without beauty or wealth or genius. Give a boy address and accomplishments,
• 2:46:54
  and you give him the mastery of palaces and fortunes where he goes. He
• 2:46:58
  is not the trouble of earning our owning them. They solicit him to enter
• 2:47:03
  and possess. We send girls of a timid, retreating disposition to the boarding
• 2:47:07
  school, to the riding schools of the ballroom, or whensoever they can come
• 2:47:11
  into acquaintance with the nearness of leading persons of their own sex, where they
• 2:47:15
  might learn address and see it near at hand. The power of a woman
• 2:47:18
  of fashion to lead and also to daunt and repel derives from their belief that
• 2:47:22
  she knows resources and behaviors not known to them. And when these have mastered
• 2:47:26
  her secret, they learn to confront her and recover their self possession. Every
• 2:47:31
  day bears witness to their gentle rule. People who are obtrude now do not
• 2:47:35
  obtrude. The mediocre circle learns to demand that which belongs to a high state
• 2:47:39
  of nature or of culture. Your manners are always under examination and by committees
• 2:47:43
  little suspected a police and citizens clothes, but are awarding or denying you very
• 2:47:48
  high prizes when you least think it. We talk much of utilities, but
• 2:47:52
  tis our manners that associate us. In hours of business. We go to
• 2:47:56
  him who knows or has or does this or that which we want, and
• 2:48:00
  we do not let our taste or feelings stand in the way. Put this
• 2:48:03
  activity over, we return to our indolent state and wish for those we can
• 2:48:07
  be at ease with those who will go where we go, whose manners not
• 2:48:11
  offend us, whose social tone chimes with ours. We reflect on the persuasive
• 2:48:16
  ensuring force, how they recommend, prepare, and draw people together. How
• 2:48:20
  in all clubs manners make the numbers, How manners make the fortune of the
• 2:48:24
  ambitious youth, that for the most part his manners marry him, and for
• 2:48:28
  the most part he marries manners. We think what keys they are, and
• 2:48:31
  to what secrets, What high lessons and inspiring tokens of character that convey,
• 2:48:35
  and what divination is required in us for the reading of this fine telegraph.
• 2:48:39
  We see what range the subject has, and what relations to convenience, power
• 2:48:43
  and beauty. Their first service is very low when they are the minor morals.
• 2:48:48
  But tis the beginning of civility to make us i mean endurable to each
• 2:48:50
  other. Reprise them for the rough, plastic, absurgent force. We get
• 2:48:54
  people out of the quadruped stage, get them washed, clothed, and set
• 2:48:58
  up on end to slot the animal husks and habits. Compel them to be
• 2:49:01
  clean over all their spite and meanness. Teach them to stifle the base and
• 2:49:05
  choose the generous expression, and make them know how much happier. The generous
• 2:49:09
  behaviors are bad behavior the law cannot reach. Society is infested with the rude,
• 2:49:15
  cynical, restless, and frivolous persons who prey upon the rest in whom
• 2:49:18
  a public opinion concerned to good manners forms accepted by the sense of all can
• 2:49:24
  reach. The contradictors and railers at publics and private tables, who are like
• 2:49:28
  terriers who conceive that the duty of a dog of honour to grawula at any
• 2:49:31
  passer by and do the honors of the house by barking him out of sight.
• 2:49:35
  I have seen men who knail like a horse when you contradict them or
• 2:49:37
  say something which they do not understand. Then the overbold, who make their
• 2:49:41
  own invitation to your earth, the persevering talker who gives you his society and
• 2:49:46
  large saturating doses, the pitiers of themselves a perilous class. The frivolous asmodius,
• 2:49:52
  who realize on you to find him in ropes of sand, to twist
• 2:49:54
  the monotones, in short, every stripe of absurdity. These are social afflictions
• 2:50:00
  with the magistrate cannot cure or defend you from, and which must be entrusted
• 2:50:03
  to the restraining force of customs and proverbs and familiar rules of behavior impressed on
• 2:50:07
  young people in their school days. In the hotels on the banks of the
• 2:50:13
  Mississippi, they print, or used to print, among the rules of the
• 2:50:16
  house, that no gentlemen can be permitted to come to the public table without
• 2:50:18
  his coat. In the same country, in the pews of the churches,
• 2:50:22
  little plocards plead with the worshippers against the fury of expectoration. Charles Dickens self
• 2:50:28
  sacrificingly undertook the reformation of American manners and unspeakable particulars. I think the lesson
• 2:50:33
  was not quite lost, that it held bad manners up, that churls could
• 2:50:37
  see the deformity. Unhappily, the book had its own deformities. It ought
• 2:50:41
  not to need to print in a reading room. A caution of strangers not
• 2:50:45
  to speak loud, nor to persons who look over fine engravings, that they
• 2:50:48
  should be handled like hobbubs and butterflies wings, Nor to persons who look at
• 2:50:52
  marble statues, that they shall not smite them with canes. But even in
• 2:50:54
  the perfect civilization of this city, such cautions not quite needless. In the
• 2:50:58
  ethnic and city library manners are factitious and groad of circumstances as well as out
• 2:51:03
  of character. If you look at the pictures of patricians and of peasants at
• 2:51:07
  different periods and countries, you will see how well they match the same class
• 2:51:11
  in our towns. The modern aristocrat not only as well drawn in Titians,
• 2:51:16
  Venetian dodges, and in Roman coins and statues, but also in the pictures
• 2:51:20
  which Commodore Perry brought home of dignitaries in Japan. Broad Lands and great interests
• 2:51:24
  not only arrived to such heads as can manage them, but form manners of
• 2:51:28
  power a key, and I too will see nice gradations of rank, or
• 2:51:31
  see in the manners of the degree of homage. The party is wont to
• 2:51:35
  receive. A prince who is accustomed every day to be courted and deferred to
• 2:51:37
  by the highest grandees, acquires a corresponding expectation and a becoming mode of receiving
• 2:51:43
  and replying to this homage. There are always exceptional people and modes. English
• 2:51:48
  grandees affect to be farmers, clever houses, a fop, and under the
• 2:51:52
  finish of dress levity of behavior hides the terror of his war. But nature
• 2:51:56
  and destiny are honest and never fail to leave their mark. To hang out
• 2:52:00
  a sign for each and every quality is much to conquer one's face. And
• 2:52:03
  perhaps the ambitious youth thinks he got the whole secret when he has learned that
• 2:52:07
  disengaged manners are commanding. Don't be deceived by a facial exterior tender. Men
• 2:52:11
  sometimes have strong wills. We had in Massachusetts an old statesman who had sat
• 2:52:16
  all his life and courts and in chairs of state without overcoming an extreme irritability
• 2:52:20
  of face, voice, and bearing. When he spoke, his voice would
• 2:52:24
  not serve him. It cracked, it broke, it wheezed, it piped.
• 2:52:26
  Little cared. He knew that it had got to pipe or wheeze or
• 2:52:31
  screech his argument and his indignation. When he sat down after speaking, he
• 2:52:33
  seemed in a sort of fit, held onto his chair with both hands.
• 2:52:37
  But underneath all his irritability was a puissant will, firm and advancing, and
• 2:52:41
  a memory in which lay in order and method, like geologic strata. Every
• 2:52:45
  fact of his history and under the control of his will. Matters are partly
• 2:52:48
  factitious, but mainly there must be capacity for culture in the blood. Also
• 2:52:54
  culture is vain. The obstinate prejudice in favor of blood, which lies at
• 2:52:58
  the base of the feudal and monarchical fabrics of the old world, has some
• 2:53:01
  reason and common experience. Every man, mathematician, art as, soldier and
• 2:53:05
  merchant looks with confidence for some traits and talents in his own child which he
• 2:53:09
  would not dare to presume in the child of a stranger. The Orientalists are
• 2:53:13
  very orthodox on this point. Take a thorn bush, says the amer Ab
• 2:53:16
  del kader As, sprinkle it for whole year with water, it will yield
• 2:53:20
  nothing but thorn. Take a date tree, leave it without culture, and
• 2:53:24
  it will always produce dates. Nobility is the date tree, and the Arab
• 2:53:26
  populace is a bush of thorns. A main fact in the history of manners
• 2:53:31
  is the wonderful expressiveness of the human body. If we're made of glass or
• 2:53:35
  of air, and the thoughts were written on steel tablets within, it could
• 2:53:39
  not publish more truly its meaning than now. Wise men read very sharply all
• 2:53:41
  your private history, and your look and gait and behavior. The whole economy
• 2:53:46
  of nature is bent on expression. The telltale body is all tongues men are
• 2:53:50
  like Geneva watches with crystal faces, which expose the whole movement, the care
• 2:53:54
  of the liqueur of life, flowing up and down in those beautiful bottles,
• 2:53:58
  and announcing to the cure curious how it is with them. The face and
• 2:54:01
  eyes reveal that the spirit is doing, how old it is, what aims
• 2:54:05
  it has. The eyes indicate the antiquity of the soul, or through how
• 2:54:09
  many forms it has already ascended. It almost violates the proprieties if we say
• 2:54:15
  above the breath here that the confessing eye does not hesitate to utter to every
• 2:54:18
  street passenger. Man cannot fix his eye in the sun, and so far
• 2:54:22
  seems imperfect. In Siberia, a late traveler found men who could see the
• 2:54:26
  satellites of Jupiter with their unarmed eye. In some respects the animals excel us.
• 2:54:31
  The birds have a longer sight, beside the advantage of their wings of
• 2:54:35
  a higher observatory. A chalcan bitter calf by secret signal probably the eye to
• 2:54:39
  run away or to lie down and hide itself. The jockiesca of certain horses
• 2:54:43
  that they look over the whole ground. The outdoor life, the hunting,
• 2:54:48
  the labor give equal vigor to human eye. The farmer looks out at you
• 2:54:52
  as strong as a horse. His eye beam is like the stroke of a
• 2:54:54
  staff. And eye can threaten like a loaded and leveled gun, or can
• 2:54:58
  insult like hissing our kicking, or, in its altered mood, by beams
• 2:55:01
  of kindness, it can make the heart dance with joy. The eye obeys
• 2:55:05
  exactly the action of the mind. When a thought strikes us, the eyes
• 2:55:09
  fix us and remain gazing at a distance. In enumering the names of persons
• 2:55:13
  or of countries, as France, Germany, Spain, Turkey, the eyes
• 2:55:16
  wink at each new name. There is no nicety of learning sought by the
• 2:55:20
  mind, which the eyes do not vie in acquiring an artist, said Michelangelo,
• 2:55:24
  must have its measuring tools not in the hand, but in the eye.
• 2:55:26
  There is no end to the catalog of its performances, whether an indolent
• 2:55:30
  vision that of the health and beauty, or in strained vision that of art
• 2:55:33
  and labor. Eyes are bold as lines, roving, running, leaping here
• 2:55:39
  and there far near. They speak all languages. They wait for no introduction.
• 2:55:43
  They are no Englishmen, ask no leap of age or rank. They
• 2:55:48
  respect neither poverty, nor riches, neither learning, nor power, nor virtue
• 2:55:52
  nor sex, but intrude and come again, and go through and through you
• 2:55:56
  in a moment of time. What inundation of life and thought is discharge which
• 2:56:00
  from one soul into another through them. The glance is natural magic. The
• 2:56:05
  mysterious communication established across a house between two entire strangers moves all the springs of
• 2:56:09
  wonder. The communication by the glance is in the greatest part not subject to
• 2:56:13
  the control of the will. It is the bodily symbol of identity of nature.
• 2:56:18
  We look into the eyes to know if this other form is another self,
• 2:56:22
  and the eyes will not lie, but make a faithful confession what inhabit
• 2:56:24
  it is there. The revelations are sometimes terrific. The confession of a low
• 2:56:30
  usurping devil is there made. The observer shall seem to feel the stirring of
• 2:56:33
  owls and bats and horn hoofs where he looks for innocence and simplicity. Tis
• 2:56:37
  remarkable, too, that the spirit that appears at the windows of the house
• 2:56:41
  does not at once invest himself a new form of his own to the mind
• 2:56:45
  of the beholder. The eyes of men converse as much as their tongues,
• 2:56:48
  with the advantage that the ocular dialect needs no dictionary, but understood all the
• 2:56:52
  world over. When the eyes say one thing and the tongue another, a
• 2:56:56
  practice man relies on the language of the first. If the man is often
• 2:57:00
  center, the eyes show it. You can read in his eyes of your
• 2:57:01
  companion whether your argument hits him, though his tongue will not confess it.
• 2:57:07
  There is a look by which a man shows he is going to say a
• 2:57:09
  good thing, and a look when he has said it. Vain and forgotten
• 2:57:13
  are all the fine offers and offices of hospitality. If there is no holiday
• 2:57:16
  in the eye, how many furtive inclinations avowed by the eye, though dissembled
• 2:57:20
  by the lips. One comes away from a company in which it may easily
• 2:57:24
  happen. He has said nothing, and no important remark has been addressed to
• 2:57:28
  him. And yet if in sympathy with his society, he should not have
• 2:57:31
  a sense of this fact. Such a stream of life has been flowing into
• 2:57:35
  him, not from him, through the eyes. There are eyes, to
• 2:57:37
  be sure, that give no admission to the man than blueberries, others i
• 2:57:41
  liquid and deep wells that a man might fall into. Others are aggressive and
• 2:57:45
  devouring seem to call out to the police, take all too much notice,
• 2:57:48
  and require crowded broadways and security of millions to protect individuals against them. The
• 2:57:54
  military eye amy now darkly sparkling under clerical non rustic brows, tis the city
• 2:58:00
  of lacedaemon, tis a stack of bayonets. There are asking eyes, asserting
• 2:58:03
  eyes, prowling eyes, the eyes full of fate, some of good,
• 2:58:07
  some of sinister omen. The alleged power to charm down insanity or ferocity and
• 2:58:11
  beasts is a power behind the eye. It must be a victory achieved in
• 2:58:15
  the will before it can be signified in the eye. Tis very certain that
• 2:58:18
  each man carries in his eye the exact indication of his rank and the immense
• 2:58:22
  scale of men. We are always learning to read it. A complete man
• 2:58:24
  should need no auxiliaries to his personal presence. Whoever looked on him would consent
• 2:58:30
  to his will, being certified that his aims were generous and universal. The
• 2:58:33
  reason why men do not obey us is because they see the mud at the
• 2:58:35
  bottom of our eye. If the organ of sight is such a vehicle power,
• 2:58:41
  the other features have their own. A man finds room in the few
• 2:58:45
  square inches of the face, of the traits of all his ancestors, or
• 2:58:48
  the expression of all his history and his wants. The sculptor and wickleman and
• 2:58:52
  lavataire was how you how significant a future is the nose, how its forms
• 2:58:56
  expressed strength or a weakness of will? And good or bad temper. The
• 2:59:00
  nose of Julius Caesar, of Dante of Fitt suggests the terror of the beak
• 2:59:03
  for refinement, and what limitations the teeth betray. Beware you don't laugh,
• 2:59:07
  said the wise mother, for then you show all your faults. Baljack left
• 2:59:11
  in manuscripted chapter which he called Theory de la de Marche, in which he
• 2:59:15
  says, the look, the voice, the respiration, and the attitude or
• 2:59:18
  walk are identical. But as it has not been given to man the power
• 2:59:22
  to stand guard at once. Over these four different simultaneous expressions of his thought,
• 2:59:26
  watch that one which speaks out the truth, and you will know the
• 2:59:28
  whole man. Pallas is interest us mainly in the exhibition of manners, which,
• 2:59:33
  in the idle and expansive society dwelling in them, are raised to a
• 2:59:37
  high art. The maxim, of course, is the manner is power,
• 2:59:39
  a calm and resolute bearing, a polished speech, and embellishment of trifles,
• 2:59:43
  and the art of hiding all a comfortable feeling are essential to the courtier in
• 2:59:48
  Saint Simon and Cardinal de Retz and Rutterer, and an encyclopedia of memoirs will
• 2:59:52
  instruct you if you wish an these potent secrets. Thus it is a point
• 2:59:56
  of pride with kings to remember faces and names. Is reported of one prince
• 3:00:01
  that has head had the air of leaning downwards in order not to humble the
• 3:00:03
  crowd. There are people who come in ever like a child with a piece
• 3:00:07
  of good news, who said of the late Lord Holland that he always came
• 3:00:09
  down to breakfast with the air of a man who had just met with some
• 3:00:13
  signal good fortune. And Notre Dame that Grande took his place in the dais
• 3:00:16
  with the look of one who is thinking of something else. We must not
• 3:00:20
  peep an eavesdrop at Palla's doors. Fine manners need the support of fine manners
• 3:00:24
  and others. A scholar may be a well bred man, or he may
• 3:00:26
  not. The enthusiast is introduced to polished scholars in society and its children silence
• 3:00:31
  by finding himself not in their element. They all have somewhat which he has
• 3:00:35
  not, and it seems ought to have. But if he finds a scholar
• 3:00:39
  apart from his companions, is then the enthusiast's turn, and the scholar has
• 3:00:43
  no defense, but must deal on his terms. Now they must fight the
• 3:00:46
  battle out on their private strengths. Was the talent of that character so common
• 3:00:50
  The successful man of the world, in all of marts, senates and drawing
• 3:00:54
  rooms, manners manners of power, sends to see his advantage and manners up
• 3:00:58
  to it. Approaches man he knows the troops behave as you are handled at
• 3:01:01
  first. That is a cheap secret, just what happens to every two persons
• 3:01:05
  who meet on any affair. One instantly perceives that he has a key to
• 3:01:09
  the situation, that his will comprehends the other's will, as the cat does
• 3:01:13
  the mouse, and he has only to use courtesy and affernish good natured reasons
• 3:01:16
  to his victim to cover up his chain lest he be shamed into resistance.
• 3:01:20
  The theater in which the science of manners is a formal importance is not with
• 3:01:24
  us a court, but dress circles, wherein after the close of the day's
• 3:01:26
  business men and women meet at leisure for mutual entertainment in ornamental drawing rooms.
• 3:01:33
  Of course, says every variety of attraction and merit. But to earnest persons
• 3:01:37
  to use their maidens, who have great object to the heart, we can
• 3:01:39
  extol it highly. A well dressed talkatough company, where each is bent to
• 3:01:43
  amuse the other. Yet the high born Turk who came hither fancied that every
• 3:01:46
  woman seemed to be suffering for a chair, that all the talkers were brained
• 3:01:50
  and exhausted by the deoxygenated air. It spoiled the best persons, it put
• 3:01:54
  all on stilts. Yet here are the secret biographies written and read. The
• 3:01:58
  aspect of that man as repulsive, I do not wish to deal with him.
• 3:02:01
  The other is irritable, shy, and on his guard. The youth
• 3:02:05
  looks humble and manly. I choose him. Look on this woman. There
• 3:02:09
  is not beauty, nor brilliant sayings, nor distinguished power to serve you,
• 3:02:11
  But all see her gladly. Her whole air and impression are healthful. Here
• 3:02:16
  comes the sentimentalists and the invalids. Here is Elase, who caught cold coming
• 3:02:20
  in the world, and has always increased it, since there are creep mouse
• 3:02:24
  manners and Thievish manners. Look at Northcote, said Fusili. He looks like
• 3:02:28
  a rat who has seen a cat in the shallow company, easily excited,
• 3:02:31
  easily tired. Here is the columnar Bernard. The alleghanies do not express more
• 3:02:37
  oppose than his behavior. Here are the sweet following eyes of Cecil. It
• 3:02:41
  seems always that she demanded the heart. Nothing can be more excellent and kind
• 3:02:45
  than the Corinthian grays of Gertrude's manners. And yet Blanche, who has no
• 3:02:48
  manners, has better manners than she. For the movements of Blanches are the
• 3:02:52
  sallies of his spirit, which is sufficient for the moment, and she can
• 3:02:54
  afford to express every thought by instant action. Manners have been somewhat cynically defined
• 3:03:01
  as a contrivance of wise men to keep fools at a distance. Fashion is
• 3:03:05
  shrewd, detect those who do not belong to her train, and seldom waste
• 3:03:07
  her attentions. So Sati is very swift in its instincts, And if you
• 3:03:11
  not belong to it, resistance sneers at you or quietly drops you. The
• 3:03:16
  first weapon and enrages the party attacked. The second is still more effective,
• 3:03:18
  but is not to be resisted, as date of the transaction is not easily
• 3:03:22
  found. People grow up and grow old under this infliction, and never suspect
• 3:03:26
  the truth ascribing the solitude which acts on them, very injuriously to any cause
• 3:03:31
  but the right one. The basis of good manners is self reliance. Necessity
• 3:03:37
  is a law of all who are not self possessed. Those who are not
• 3:03:39
  self possessed obtrude and pain us. Some men appear to feel that they belong
• 3:03:43
  to a pariah class. They fear to offend. They bend and apologize,
• 3:03:48
  and walk through life with a timid step, as we sometimes dream that we
• 3:03:50
  are in a well dressed company without any coat. So Godfrey acts, ever,
• 3:03:54
  as if he suffered from some mortifying circumstance. The hero should find himself
• 3:04:00
  at home, wherever he is, should impart comfort by his own security and
• 3:04:03
  good nature to all beholders. The hero has suffered to be himself. A
• 3:04:07
  person of strong mind comes to perceive that for him an immunity is secured,
• 3:04:09
  so long as he renders to society that service which is native and proper to
• 3:04:13
  him. An immunity from all the observances, yay, and duties which society
• 3:04:18
  so tyrannically imposes on the rank and file of its members. Euripides says,
• 3:04:22
  Ayspasia has not the fine manners of Sophocles, but she adds good humoredly movers
• 3:04:26
  and masters of ours soul have surely our right to throw out their limbs as
• 3:04:30
  carelessly as they pleased, on the world that belongs to them, and therefore
• 3:04:33
  the creatures they have animated. Manners require time, as nothing is more vulgar
• 3:04:37
  than haste. Friendship should be surrounded by ceremonies and respects, and not crushed
• 3:04:43
  into corners. Friendship requires more time than poor busy men can usually command.
• 3:04:48
  Here comes to me Roland, the delicacy of sentiment, leading and wrapping him
• 3:04:50
  like a divine cloud or holy ghost. Tis a great destitution to both that
• 3:04:54
  this should not be entertained with large leisures. The contrawise should be balked by
• 3:04:58
  mp tune affairs. But through this illustrious varnish the reality is ever shrinking.
• 3:05:03
  Tis how to keep the what from breaking? Through this pretty painting of the
• 3:05:07
  howl. The corps will come to the surface, strong, will and keen
• 3:05:11
  perception over power old manners and create new and thought of the present woman has
• 3:05:15
  a greater value than all the past. In persons of character, we do
• 3:05:18
  not remark manners because of their instantaneousness. We are surprised by the thing done
• 3:05:22
  out of all power to watch the way of it. And nothing is more
• 3:05:26
  charming than to recognize the great style that which runs through the actions of such
• 3:05:30
  people masquerade before us in their fortunes, titles, offices, and connections,
• 3:05:33
  as economic and civil presidents or senators of professors or great lawyers, and impose
• 3:05:37
  on us the frivolous and a good deal on each other by these fames,
• 3:05:41
  at least as a point of prudent good manners to treat these reputations tenderly,
• 3:05:46
  as if they were merited. But the sad realist knows these fellows at a
• 3:05:50
  glance, and they know him as when in prais the chief the police enters
• 3:05:54
  a ball room, so many diamond pretenders shrink and make themselves as inconspicuous as
• 3:05:58
  they can, or give him a supplicating look as they pass. I had
• 3:06:01
  received Sadia. Sybil, I had received a birth, the fatal gift of
• 3:06:05
  penetration, and these cassandras are always born. Manner is impressed, as they
• 3:06:11
  indicate real power. A man who is sure of his point carries a broad,
• 3:06:15
  contented expression, which everybody reads. And you cannot rightly train one ton
• 3:06:20
  in air and manner except by making the kind of man of whom the manner
• 3:06:22
  is a natural expression. Nature forever puts a premium on reality. What is
• 3:06:28
  done for effect is seen to be done for effect. What is done for
• 3:06:31
  love is felt to be done for love. A man inspires affection honor because
• 3:06:33
  he was not lying in wait. For these the things of a man for
• 3:06:37
  which we visit him were done in the dark and in the cold. A
• 3:06:41
  little integrity is better than any career. So deep are the sources of the
• 3:06:43
  surface action that even the size of your companion seems to vary with his freedom
• 3:06:48
  of thought. Not only is he larger when at ease and his thoughts generous,
• 3:06:52
  but everything around him becomes variable with expression. No carpenter's rule nor rodden
• 3:06:56
  chain will measure the dimensions of any house or house. Loves go into the
• 3:07:01
  house. If the proprietor is constrained and deferring, it is of no importance
• 3:07:03
  how large his house, how beautiful his grounds, who quickly come to the
• 3:07:07
  end of it all. But the man is self possessed and happy, and
• 3:07:09
  at home. His house is deep founded, indefinitely large, interesting, the
• 3:07:15
  roof and dome buoyant as the sky. Under the humblest roof. The commonest
• 3:07:18
  person in plain clothes sits their massive, cheerful yet formidle, like the Egyptian
• 3:07:22
  Colossi. Neither Ariceotle, nor Leibnitz, nor Genius or Champollion has set down
• 3:07:28
  the grammar rules of this dialect older than Sanskrit. But they who cannot yet
• 3:07:33
  read English can read this. Men take each other's measure when they meet for
• 3:07:35
  the first time, and every time they meet. How do they get this
• 3:07:39
  rapid knowledge even before they speak of each other's power and dispositions? One would
• 3:07:43
  say that the persuasion of their speech is not in what they say, or
• 3:07:46
  that men do not convince by their argument, but by the personality by who
• 3:07:50
  they are and what they said and did with Heretofore, a manner very strong
• 3:07:56
  is listened to, and everything he says is applauded. Another opposes him with
• 3:07:58
  some argument, but the argument is scouted until by and by it gets into
• 3:08:03
  the mind of some weighty person, then it begins to tell on the community.
• 3:08:07
  Self reliance is the basist of behavior, as it is to guarantee that
• 3:08:11
  the power is not squattered in too much demonstration. In this country, where
• 3:08:16
  school education is universal, we have a superficial culture and a profusion of reading
• 3:08:18
  and writing an expression. We prayate our nobilities and poems and orations instead of
• 3:08:24
  working them up into happiness. There is a whisper out of the ages to
• 3:08:26
  him who can understand it. Whatever is known to thyself alone has always very
• 3:08:31
  great value. There is some reason to believe that when a man does not
• 3:08:33
  write his poetry, it escapes by other events through him instead of the one.
• 3:08:37
  Vent of writing clings to its forms and manners, whilst posts often have
• 3:08:41
  nothing political about them except their verses. Jacoby said that when a man is
• 3:08:45
  fully expressed his thought, he has somewhat less possession of it. One would
• 3:08:48
  say that rule is us. What a man is irresistibly urged to say helps
• 3:08:52
  him and us, and explaining a thought to others, he explains it to
• 3:08:56
  himself, but when he opens it for show, it corrupts him. The
• 3:09:01
  sati is the stage in which manners are shown. Novels are their literature.
• 3:09:05
  Novels are the journal are record of manners, and the new importance of these
• 3:09:07
  books derives from the fact the novelist begins to penetrate the surface and treat this
• 3:09:13
  part of life more worthily. The novels used to be all alike and had
• 3:09:16
  a quite vulgar tone. Novels used to lead us on to a foolish interest
• 3:09:20
  in the fortunes of the boy and the girl. They described the boy is
• 3:09:24
  to be raised from humble to a high position. He is in want of
• 3:09:26
  a wife and a castle, and the object of the store would supply him
• 3:09:28
  with one hour of both. We watch sympathetically, step by step his climbing,
• 3:09:33
  until at the last the point is gained, the wedding day is fixed,
• 3:09:37
  and follow the gala procession home to the castle, when the doors are
• 3:09:39
  slanted in our face and the poor readers left outside in the cold. Not
• 3:09:43
  enriched by so much as an idea or a virtuous impulse, but the victories
• 3:09:46
  of the characters are instant, and victories for all as greatness and large as
• 3:09:50
  all. We are fortified by every heroic anecdote. The novels are as useful
• 3:09:54
  as bibles if they teach you the secret, but that the best of life
• 3:09:58
  is conversation, and the greatest ccess is confidence or perfect understanding between sincere people.
• 3:10:03
  Say a French definition of friendship requix CenTra good understanding. The highest compact
• 3:10:09
  we can make with our fellow is let there be truth between us two forevermore
• 3:10:13
  that as a charm of all good novels. It is the charm of all
• 3:10:16
  good histories. The heroes mutually understand from the first and deal loyally and with
• 3:10:20
  a profound trust in each other. It is sublime to feel and say of
• 3:10:24
  another. I need never meet, or speak or write to him. We
• 3:10:26
  need not reinforce ourselves or send tokens of remembrance. I rely on him as
• 3:10:31
  I myself. If he did thus or thus, I know it was right.
• 3:10:35
  In all the superior people I've met, I noticed directness, truth spoken
• 3:10:39
  more truly, as if everything of obstruction of malformation have been trained away,
• 3:10:43
  What have they to conceal? What have they to exhibit? Between simple and
• 3:10:46
  noble persons, there is always a quick intelligence. They recognize at sight and
• 3:10:50
  meet on a better ground than the talent and skills they made chance to possess,
• 3:10:54
  namely on sincerity and uprightness. For it is not what talents or genius
• 3:10:58
  man has, but how he is to his talents that constitute friendship and character.
• 3:11:03
  The man that stands by himself, the universe stands by him. Also
• 3:11:07
  it is related to the monk Basil being excommunicated by the Pope. He was,
• 3:11:11
  at his death sent in charge of an angel to find a fit place
• 3:11:13
  of suffering in hell. But such was the eloquence and good humor of the
• 3:11:16
  monk that whenever he was received gladly and civilly treated, even by the most
• 3:11:22
  uncivil angels, when he came to discourse with them, instead of contradicting or
• 3:11:26
  forcing him, they took his part and adopted his manners. And even good
• 3:11:30
  angels came from Afar to see him and take up there abode with him.
• 3:11:33
  The angel that was sent to find a place a torment for him attempted to
• 3:11:37
  remove him to a worse pit, with no better success. For such was
• 3:11:39
  the contented spirit of the monk that he found something of praise in every place
• 3:11:43
  in company though wh hell, and made a kind of heaven of it.
• 3:11:46
  At last, the escorting Angel returned with his prisoner to them that sent him,
• 3:11:50
  saying that no Phlegathon could be found who would burn him for that.
• 3:11:54
  In whatever condition, Basil remained incorrigibly. Basil legend says his sentence was remitted,
• 3:11:58
  that he was llowed to go into heaven and was canonized a saint.
• 3:12:03
  There is a stroke of magnanimity in the correspondence of Buonaparte with his brother Joseph,
• 3:12:07
  when the latter was King of Spain and complained that he missed in Napoleon's
• 3:12:09
  letters the affectionate tone which had marked his childish correspondence. I'm sorry, replied
• 3:12:15
  Napoleon. You think you shall find your brother again only in the Elysian fields.
• 3:12:18
  It is natural that at forty he should not feel towards you as he
• 3:12:22
  did at twelve, but his feelings towards you of greater truth and strength,
• 3:12:24
  his friendship as the futures of his mind. How much we forgive to those
• 3:12:28
  who yield us the rarest spectacle of heroic manners, We will pardon them the
• 3:12:33
  want of books of arts, and even of the gentler virtues, How tenaciously
• 3:12:37
  remember them. Here is a lesson which I brought along with me in boyhood
• 3:12:39
  from the Latin school, and which ranks with the best of Roman anecdotes.
• 3:12:43
  Marcus Scaurus was accused by Quintus Varius Hispanus, and he was excited the allies
• 3:12:50
  to take arms against republic. But he, full of firmness and gravity,
• 3:12:52
  defended himself in this manner. Quintus various Hyspanist alleges that Marcus Goorius, president
• 3:12:58
  of the Senate, excited the allies arms. Marcus Scorias, present in the
• 3:13:01
  Senate, denies it. There is no witness, which do you believe Romans?
• 3:13:05
  What try creditas Caratas. When he had said these words, he was
• 3:13:09
  absolved by the assembly of the people. I have seen manners that make a
• 3:13:15
  similar impression with personal beauty, that give the likes exhilaration and redefine us like
• 3:13:18
  that, and in memorable experiences they are suddenly better than beauty, and make
• 3:13:22
  that superfluous and ugly. But they must be marked by fine perception, the
• 3:13:26
  acquaintance with real beauty. They must always show self control. You shall not
• 3:13:31
  be facial, apologetic, or leaky, but king over your word, and
• 3:13:33
  every gesture and action shall indicate power at rest. Then they must be inspired
• 3:13:37
  by the good heart. There is no beautifier of complexion or form or behavior
• 3:13:41
  like the wish to get our joy and not pain around us. Tis good
• 3:13:46
  to give a stranger a meal or a night's lodging. Tis better to be
• 3:13:48
  hospitable to his good meaning and thought, and give courage to a companion.
• 3:13:52
  We must be as courteous to a man as we are to a picture which
• 3:13:54
  you are willing to give the advantage of good light. Special precepts are not
• 3:13:58
  to be thought of. The talent of well doing contains them all. Every
• 3:14:01
  hour will show you a duty as paramount as that of my whim. Just
• 3:14:05
  now, and I will write it. And there is one topic peremptorily forbidden
• 3:14:09
  to all well bred, to all rational mortals, namely the distempers. If
• 3:14:13
  you have not slept, or if you have slept, or if you have
• 3:14:16
  headache or sciatica, or leprosy or thunderstroke. I beseech you by all angels
• 3:14:20
  to hold your peace, and do not pollute the morning to which the housemates
• 3:14:24
  bring serene and pleasant thoughts by corruptions and groans come out of the azure love
• 3:14:31
  the day. Do not leave the sky out of your landscape. The oldest
• 3:14:33
  and most deserving person should come very modestly into any newly awakened company, respecting
• 3:14:39
  the divine communications out of which all must be resumed to have newly come.
• 3:14:43
  The old man, who added an elevating culture to our large experience of life,
• 3:14:46
  said to me, when you come into the room, I think I
• 3:14:48
  will study how to make humanity beautiful to you. As respects the delicate question
• 3:14:54
  of culture, I do not think that any other than negative rules can be
• 3:14:56
  laid down for positive rules for suggestion, Nature alone inspires it. Who dare
• 3:15:01
  assume a guide of youth and maid to perfect manners? Golden mean is so
• 3:15:05
  delicate, difficult, say frankly unattainable. What finest hands would not be clumsy
• 3:15:11
  to scutt the genial precepts of the young girl's demeanor. The chances seem infinite
• 3:15:15
  against success, yet success is continually attained. There must not be secondariness,
• 3:15:20
  and'tis a thousand to one that her air and manners will at once betray that
• 3:15:24
  she is not primary, and that there is some other one or many of
• 3:15:26
  her class to whom she habitually postpones herself. But nature lifts her easily and
• 3:15:31
  without knowing it. Over these impossibilities, and we are continually surprised with graces
• 3:15:35
  and felicities, not only unteachable, but undescribable, and of behavior worship.
• 3:15:46
  This is he who felled by foes, sprung harmless, up, refreshed by
• 3:15:50
  blows. He to captivity, was sold but him no prison bars would hold,
• 3:15:56
  though this yield him in a rock mountain chains he can unlock, thrown
• 3:16:01
  to lions for their meat. The crouching lions kissed his feet, bound to
• 3:16:05
  the stake, no flames appalled. Who are o'er him an honoring vault?
• 3:16:11
  This is he men miscall fate, threating dark ways, arriving late, but
• 3:16:15
  ever coming in time to crown the truth and hurl wrongdoers down. He is
• 3:16:20
  the oldest, the best known, more near than aught. Thou call'st thy
• 3:16:24
  own, yet greeted in another's eyes, disconcerts with glad surprise. This is
• 3:16:31
  Jove, who deaf to prayers, floods with blessings unawares draw if thou canst
• 3:16:37
  the mystic line, severing rightly his from Thine, which is human, which
• 3:16:43
  divine worship. Some of my friends have complained when the preceding papers were read
• 3:16:50
  that we discussed fate, power and wealth on too low a platform, gave
• 3:16:56
  too much line to the evil spirits of the times, too many cakes to
• 3:17:00
  Cerberus, and we ran Cutworth's worth of making by excessive candor the argument of
• 3:17:03
  atheism so strong that he could not answer it. I have no fear of
• 3:17:09
  being forced in my own despite to play as we say the Devil's attorney.
• 3:17:15
  I have known for amity of faith, no belief that it is of much
• 3:17:16
  importance what I or any man say. I am sure that a certain truth
• 3:17:20
  will be said through me, though I should be dumb, or though I
• 3:17:24
  should try to say the reverse. Nor do I fear skepticism, For any
• 3:17:28
  good soul A just thinker will allow full swing to a skepticism. I dip
• 3:17:33
  my pen in the blackesting because I am not afraid of falling into my inkpot.
• 3:17:37
  I have no sympathy with a man whom I knew, who, when
• 3:17:39
  suicides bonded, told me he dared not look at his razor. We are
• 3:17:43
  different of opinions at different hours, but we always may be said to be
• 3:17:46
  at heart on the side of truth. I see not why we should give
• 3:17:52
  ourselves such sanctified airs. If the divine Providence has hid from men neither disease,
• 3:17:56
  nor deformity, nor corrupt society, but as stated itself out in passions,
• 3:18:01
  in war and trade, and the love of power and pleasure, in
• 3:18:05
  hunger and need, in tyrannies, literatures, and arts. Let us not
• 3:18:07
  be so nice that we cannot write these facts down coarsely as they stand,
• 3:18:13
  or doubt. But where there is a counter statement as ponderous, which we
• 3:18:16
  can arrive at, and which being put will make all square. The solar
• 3:18:22
  system has no anxiety about its reputation, and the credit of truth and honesty
• 3:18:26
  is as safe. Nor have I any fear that a skeptical bias can be
• 3:18:28
  given by leaning heart on the side of fate, of practical power or of
• 3:18:33
  trade, which the doctrine of faith cannot downweigh. The strength of that principle
• 3:18:37
  is not measured in ounces and pounds. It tyrannizes at the center of nature.
• 3:18:43
  We may well give skepticism as much line as we can. The spirit
• 3:18:46
  will return and fill us. It drives the drivers, It counterbalances any accumulations
• 3:18:52
  of power. Heaven kindly gave our blood a moral flow. We are born
• 3:18:58
  loyal the whole crew is made of hooks and eyes, of vitumen, of
• 3:19:01
  sticking plaster. And whether your community is made in Jerusalem or in California,
• 3:19:07
  of saints or of wreckers, it coheres in a perfect ball. Men as
• 3:19:11
  naturally make a state or a church, as a caterpillar is a web.
• 3:19:16
  If they were more refined, it would be less formal. It would be
• 3:19:20
  nervous, like that of the Shakers, who, from long habit of thinking
• 3:19:22
  and feeling together, it is said, are affected in the same way at
• 3:19:26
  the same time to work and to play as they go, with perfect sympathy
• 3:19:30
  to their tests in the field or shop. So they are inclined for a
• 3:19:33
  riet ary journey at the same instant. And the horses come up with the
• 3:19:35
  family carriage unbespoken to the door. We are born believing. A man bears
• 3:19:41
  beliefs as a tree bears apples, a self poise, belongs to every particle,
• 3:19:46
  and a rectitude to every mind, and is the nemesis protector of every
• 3:19:50
  society. I and my neighbors have been bred in the notion that onless we
• 3:19:54
  come soon to some good church. Calvinism or Beheminism, or Romanism, or
• 3:20:00
  Mormonism, there would be a universal thaw and dissolution. No Idia or Jeremiah
• 3:20:05
  has arrived. Nothing can exceed the anarchy that is followed in our skies.
• 3:20:09
  The stern old faiths have been pulverized. Tis a whole population of gentlemen and
• 3:20:15
  ladies out in search of religions.'tis is flat anarchy in our ecclesiastical realms.
• 3:20:22
  Is that which existed in Massachusetts, and the revolution which prevails now on
• 3:20:26
  the slope of the Rocky Mountains or Pike's Peak. Yet we make shift to
• 3:20:30
  live. Men are loyal. Nature has self poison all her works, certain
• 3:20:35
  proportions in which oxygen and azok combine, and not less the harmony and faculties
• 3:20:41
  a fitness in the spring, and then in the regulator. A declining influence
• 3:20:45
  of Calvin, a fenlon of Wesley or Channing need give us no uneasiness.
• 3:20:50
  The builder of Heaven has not so ill constructed his creature as that the religion,
• 3:20:54
  that is the public nature, should fall out. The public and the
• 3:20:58
  private element, like north and south, like inside and outside, like centrifugal
• 3:21:01
  and centripital, adhere to every soul and cannot be subdued except the souls dissipated.
• 3:21:07
  God builds his temple in the heart on the ruins of churches and religions.
• 3:21:13
  In the last chapters we treated some particulars of the question of culture.
• 3:21:16
  But the whole state of man is a state of culture, and its flowering
• 3:21:20
  and completion may be ascribed as religion or worship. There is always some religion,
• 3:21:24
  some hope and fear extended into the invisible, from the blind boding which
• 3:21:30
  nails a horseshoe to the mass or the threshold up to the song of the
• 3:21:33
  elders of the apocalypse. But the religion cannot rise above the state of the
• 3:21:37
  votary. Heaven always bears in proportion earth. The God of the cannibals will
• 3:21:41
  be a cannibal of the crusaders, a crusader of the merchants, a merchant
• 3:21:46
  in all ages. Souls out of time extraordinary prophetic are born. Are rather
• 3:21:50
  related to the system of the world than to their particular Asian locality. These
• 3:21:56
  announce absolute truths, which, with whatever reverence ROYCEI, are speedily dragged down
• 3:22:01
  into a savage interpretation. The interior tribes of our Indians and some of the
• 3:22:05
  Pacific islanders flogged their gods when things take an unfortunate turn. The Greek poets
• 3:22:11
  did not hesitate to let loose their petulent wists on the deities. Also,
• 3:22:13
  Lamadon, in his anger at Neptune and Apollo, who had built Troy for
• 3:22:16
  him and demanded their price, does not hes state to menace them that he
• 3:22:20
  will cut off their ears. Among our Norse forefathers, King Olaf's mode of
• 3:22:24
  converting Ivan to Christianity was to put a pan of glowing coals on his belly,
• 3:22:28
  which burst, asunder, wilt thou now Ivan, believe in Christ?
• 3:22:33
  Ask Olaf in excellent faith. Another argument was an adder put into the mouth
• 3:22:37
  of the reluctant disciple Rand, who refused to believe Christianity. In the Romantic
• 3:22:41
  Ages signifies European culture. The grafted or meliorated tree in a crab forest,
• 3:22:48
  and the merry pagan wife or husband was to marry beast involuntary to take a
• 3:22:50
  step backwards towards the baboon. Hangus had Verhemont, a daughter both fair and
• 3:22:56
  gent, but she was Heathen's Sarah Zigne and Tarragarn. For love find her
• 3:23:01
  took to fear and to wife, and was cursed in all his life,
• 3:23:05
  for he let Christian wed heathen and mixed our blood as flesh and mathen.
• 3:23:11
  What Gothic mixtures the Christian creed drew from the pagan's sources. Richard of devised
• 3:23:16
  as Chronicle of Richard the First Crusade in the twelfth century may show King Richard
• 3:23:20
  taunts God with forsaking him. O fie, how unwilling should I be to
• 3:23:24
  forsake thee in so forlorn and dreadful a position, Were I, thy Lord,
• 3:23:28
  an advocate, as thou art mine in sooth, my standards will in
• 3:23:31
  future be despised, not through my fault, but through Thine in sooth,
• 3:23:35
  Not through my cowardice and my warfare. Art Thou, my thyself, my
• 3:23:39
  King, and my God conquered this day, and not Richard, thy vassal.
• 3:23:45
  The religion of the early English is anomalous, so devout, and so
• 3:23:48
  blasphemous in the same breath. Such is Chaucer's extraordinary confusion of heaven and earth.
• 3:23:54
  In the picture of Dido. She was so fair, so young,
• 3:23:56
  so lusty, and her eyes glad that that God, that heaven and earthmaid
• 3:24:01
  would have a love for beauty and goodness. And womanhead, truth and seamlessness.
• 3:24:05
  Whom should he love him but this lady's sweet wherein no woman to himself
• 3:24:09
  half so meet with these grossnesses we complacently compare our own tastes and decorum.
• 3:24:16
  We think and speak with more temperance and gradation, but as not indifferentism,
• 3:24:20
  as bad as superstition. We live in a transition period when the old faith,
• 3:24:24
  which comforted nations, and not only so but made nations, seem to
• 3:24:28
  have spent their force. I do not find the religions of men at this
• 3:24:33
  moment very creditable to them, but either childish and insignificant, or unmanly and
• 3:24:37
  effeminating. The fatal trait is the divorce between religion and morality. Here are
• 3:24:43
  know nothing religions or churches that prescribe intellect, scordatory religions, slaveholding and slave
• 3:24:50
  trading religions, and even in our decent populations, idolatries wherein the whiteness of
• 3:24:56
  the ritual covers scarlet indulgence. The lover of the old religion complains that are
• 3:25:01
  contemporaries, scholars as well as merchants, succumbed to a great despair, have
• 3:25:07
  corrupted into timorous conservativism, and believe in nothing in our large cities. That
• 3:25:13
  population is godless, materialized, no bond, no fellow feeling, no enthusiasm.
• 3:25:18
  These are not men but hungers, thirce, fevers, and appetites walking.
• 3:25:22
  How as if people managed to live on so aimless as they are after
• 3:25:28
  their peppercorn aims are gained, it seems as if the lime in their bones
• 3:25:31
  alone held them together, and not any worthy purpose. There is no faith
• 3:25:35
  in the intellectual, none in the moral universe. There is faith in chemistry
• 3:25:39
  and meat and wine, in wealth and machinery, in the steam engine,
• 3:25:43
  galvanic pattery, turbine wheels, sewing machines, and in public opinion, but
• 3:25:48
  not in divine causes. A silent revolution has loose the tensions of the old
• 3:25:56
  religious sects, and in place of the gravity and primitence of those societies of
• 3:26:00
  opinion, they run into freak and extravagance in creeds never with such levity.
• 3:26:05
  Witness the Heathenism and Christianity, the periodic revivals, the millennial mathematics, the
• 3:26:11
  peacock ritualism, the retrogression into popery, the maundering of Mormons, the squalor
• 3:26:16
  of Mesmerism, the deliriation of wrappings, the rat and mouse revelations, thumps
• 3:26:20
  and table drawers, the black arts, the architecture, the music, the
• 3:26:24
  prayer partake of the madness. The arts sink into shifts and make believe.
• 3:26:30
  Not knowing what to do, we aid our ancestors. The churches stagger backwards,
• 3:26:33
  the mummeries of the dark ages, but the irresistible maturing of the general
• 3:26:39
  mind. The Christian tradition has lost their hold, the dogma of the mystic
• 3:26:43
  offices of Christ being dropped, and the standing of his genius as a moral
• 3:26:46
  teacher. Tis impossible to maintain the old emphasis of his personality, and it
• 3:26:50
  recedes, as all persons must before the sublimity of the moral laws. From
• 3:26:56
  this change, and in the momentary absence of any religious genius, sick could
• 3:27:00
  offset the immense material activity. There's a feeling that religion is gone. When
• 3:27:05
  Paul Lauol offered his article due to the conductor of the leading French journal,
• 3:27:09
  he replied, la questioned ada among the actuality in Italy, Mister Gladstone said,
• 3:27:16
  of the late King of Naples, it has been a proverb that he
• 3:27:18
  has erected the negation of God into a system of government in this country,
• 3:27:22
  the like stupefication was in the air, and the phrase higher law became a
• 3:27:26
  political jibe. What proof of infidelity like the toleration of propagandism, of slavery?
• 3:27:35
  What like the direction of education? What the faculty of conversation? What
• 3:27:39
  like the facility of conversion? What like the externality of churches that once sucked
• 3:27:45
  the roots of right and wrong and now have perished away till they are a
• 3:27:48
  speck of whitewash on the wall. What proof of skepticism like the base rate
• 3:27:52
  at which the highest mental moral gifts are held. Let a man attain the
• 3:27:54
  highest and broadest culture that any American has possessed, then let him die by
• 3:28:00
  sea, storm, railroad collision, or other accident, and all America will
• 3:28:03
  acquiesce that the best thing has happened to him, that after the education has
• 3:28:07
  gone far, such is the expensiveness of America, that the best use to
• 3:28:11
  put a fine person is to drown him to save his board. Another scar
• 3:28:16
  of his skepticism is the distrust in human virtue. Is believed by well dressed
• 3:28:20
  proprietors that there is no more virtue than they possess, that the solid portion
• 3:28:24
  of society exists for the arts of comfort. That life is an affair to
• 3:28:28
  put somewhat between the upper and lower mandibles. How prompt the suggestion of a
• 3:28:31
  low motive, Certain patriots in England devoted themselves for years to creating a public
• 3:28:37
  opinion that should break down the corn laws and establish free trade. Well,
• 3:28:41
  says the man in the street, Cobden got a stripened out of it.
• 3:28:43
  Cassooth fled hither across the ocean to try if he could arouse the New world
• 3:28:48
  to his sympathy with European liberty, ay said the New York He made a
• 3:28:52
  handsome thing of it, enough to make him comfortable for life. See what
• 3:28:56
  allowance vice finds the respectable and well conditioned class. If a pickpocket intrude into
• 3:29:01
  the society of gentlemen, they exert what moral force they have, and he
• 3:29:03
  finds himself uncomfortable and glad to get away. But if an adventurer go through
• 3:29:09
  all the forms procure himself to be elected to be post of trust as of
• 3:29:13
  a senator or president. Though by the same arts as we detest in the
• 3:29:16
  House thief, the same gentlemen who agreed to discontinence in the private rogue will
• 3:29:20
  be forward to show us civilities and marks of respect to the public one,
• 3:29:24
  and no amount of evidence of his crimes prevent them from giving him ovations,
• 3:29:28
  complimentary dinners, opening their houses to him, and prodding themselves on his acquaintance.
• 3:29:35
  We were not deceived by the professions of the private adventurer. The latter
• 3:29:39
  he talked of his honor, the faster we counted our spoons. But we
• 3:29:41
  appeal to the sanctified pramble of the messages and proclamations of the public sinner as
• 3:29:46
  a proof of sincerity. It must be that they who pay this homage have
• 3:29:50
  said to themselves on the whole, we don't know about this that you call
• 3:29:54
  honesty a burden. The hand is better even well disposed, good sort of
• 3:29:58
  fe people are touched with the same infidelity, and for brave, straightforward action,
• 3:30:03
  use half measures and compromises. For forgetful that a little measure is a
• 3:30:07
  great error. Forgetful that a wise mechanic uses a sharp tool. They go
• 3:30:11
  on choosing the dead men of routine. But the official men can in no
• 3:30:15
  wise help you in any question of today. They deprive entirely from the old
• 3:30:18
  dead things only those who can help in counsel or conduct, who do not
• 3:30:22
  make a party pledge to defend this or that, but who are appointed by
• 3:30:24
  God Almighty before they came into the world to stand for this which they uphold.
• 3:30:28
  It has been charged that a want of sincerity in leading men is a
• 3:30:33
  vice general throughout American society. But the multitude of the six shall not make
• 3:30:37
  us snid the existence of health in spite of our imbecility and terrors, the
• 3:30:41
  universal decay of religion, et cetera, et cetera, the moral sense reappears
• 3:30:46
  today with the same mourning newness that has been from of old, the fountain
• 3:30:48
  of beauty and strength. You say there is no religion now, tis like
• 3:30:54
  saying in rainy weather there is no sun, when at that moment we are
• 3:30:56
  witnessing one of his superlifitive effects. Vision of the cultivated class, now,
• 3:31:01
  to be sure, consists in an avoidance of acts and engagements, which it
• 3:31:05
  was once their religion to assume. But this avoidance will yield spontaneous forms in
• 3:31:09
  their due power. There is a principle which is the basis of things,
• 3:31:13
  which all speech aims to say, and all action to evolve. A simple
• 3:31:18
  quiet undescribed, undescribable presence, dwelling very peacefully in us, our rightful Lord.
• 3:31:24
  We are not to do. We are to let do, not to
• 3:31:26
  work, but to be worked upon. And to this homage there is a
• 3:31:30
  consent of all thoughtful adjustment, in all ages and conditions. To this sentiment
• 3:31:35
  belong vast in sudden enlargements of power. Tis remarkable that our faith and ecstasy
• 3:31:39
  consists with total inexperience of it is the order of the world to educate with
• 3:31:43
  accuracy the senses in the understanding, and the engineery to work to draw out
• 3:31:48
  these powers in propriety, no doubt has its office. But we are never
• 3:31:52
  without a hint that these powers are mediate and servile, and that we are
• 3:31:56
  one day to deal with real being essences with essences. Even the fury of
• 3:32:00
  material activity has some results friendly to moral health. The energetic actions of the
• 3:32:05
  times develops individualism, and the religious appear isolated. I have seen this as
• 3:32:09
  a step in the right direction. Heaven deals with us on no representative system.
• 3:32:13
  Souls are not saved in bundles. The spirit say to them, how
• 3:32:18
  is it with THEE? THEE personally? Is it well? Is it ill?
• 3:32:22
  For great nature. It is happiness to escape by religious training. Religion
• 3:32:26
  of character is so apt to be invaded. Religion must always be a crab
• 3:32:30
  fruit. It cannot be crafted and keep its wild beauty. I have seen,
• 3:32:33
  said a traveler, who have known the extremes of society. I have
• 3:32:37
  seen human nature in all its forms. It is everywhere the same, but
• 3:32:41
  the wilder it is, the more virtuous. We say the old forms of
• 3:32:46
  religion decay, and that as skepticism devastates the community, I don't think it
• 3:32:50
  can be cured or stayed by any modification of theological creeds, much less by
• 3:32:54
  theological discipline. The cure for false theology is mother wit. Forget your books
• 3:32:58
  and traditions, and obey your moral perceptions. At this hour, that which
• 3:33:03
  is signified by the words moral and spiritual is a lasting essence. And with
• 3:33:07
  whatever illusions we have loaded them, will certainly bring back the words age after
• 3:33:11
  age to their ancient meaning. I know no words, but that means so
• 3:33:15
  much. In our definitions we grope after the spiritual by describing it as invisible.
• 3:33:20
  The true meaning of spiritual is real, that law which executes itself,
• 3:33:26
  which works without means, and which cannot be conceived of as not existing.
• 3:33:30
  Men talk of mere morality, which as much as if one should say,
• 3:33:33
  poor God, with no way to help them, I find the omnipresence and
• 3:33:37
  the almightiness in the reaction of every atom in nature. I can best indicate
• 3:33:41
  by examples those reactions by which every part of nature replies the purpose of the
• 3:33:45
  actor beneficently to the good, penally to the bad. Let us replace sentimentalism
• 3:33:50
  by realism, and dare to uncover those simple and terrible laws, which,
• 3:33:54
  be they seen or unseen, pervade and govern. Every man takes care that
• 3:34:00
  his neighbors shall not cheat him. But a day comes when he begins to
• 3:34:03
  care that he do not cheat his neighbor. Then all goes well. He
• 3:34:07
  has changed his market heart into a chariot of the sun. What a day
• 3:34:11
  dawns when we have taken to heart the doctrine of faith, to prefer as
• 3:34:15
  a better investment being to doing, being to seeming, logic to rhythm,
• 3:34:20
  and to display the year to the day, the life to the year,
• 3:34:24
  character to performance. Have come to know that justice will be done us,
• 3:34:28
  and if our genius is slow, the term will be long. To certain
• 3:34:33
  that worship stands in some commanding relation to the health of man and to his
• 3:34:37
  highest powers, so as to be, in some manner the source of intellect.
• 3:34:41
  All the great ages have been ages of belief. I mean, when
• 3:34:46
  there was any extraordinary power of performance, when great national movements began, when
• 3:34:50
  arts appeared, when heroes existed, when poems were made, the human soul
• 3:34:54
  was in earnest and had fixed its thought on spiritual verities with as strict a
• 3:34:58
  grasp as that at the hands of the sword, or the pencil or the
• 3:35:01
  trowel. It's true that genius takes its rise out of the mountains of rectitude,
• 3:35:07
  and all beauty and power which men covet are somehow born out of the
• 3:35:09
  alpine district which any extraordinary degree of beauty in man or woman involves moral charm.
• 3:35:16
  Thus, I think we very slowly admit in another man a higher degree
• 3:35:18
  of moral sentiment than our own, a finer conscience, more impressionable, or
• 3:35:24
  which marks minutary degrees, and eager to hear acuter notes of right or wrong
• 3:35:28
  than we can. I think we listen suspiciously and very slowly to any evidence
• 3:35:31
  to that point, but once satisfied with such superiority, we set no limit
• 3:35:35
  on our expectations of his genius, For such persons are nearer to the secret
• 3:35:41
  of God than others. Our bathe in sweeter waters. The here notices they
• 3:35:46
  see visions where others are vacant. We believe the holiness confers a certain insight,
• 3:35:50
  because not by our private, by our public for us can we share
• 3:35:54
  and know the nature of things. There is an intimate interdependence of intellect and
• 3:35:58
  morals. Given the equality of two intellects, which will form the most reliable
• 3:36:03
  judgment the good or the bad hearted. The heart has its arguments, which
• 3:36:07
  the understanding is not acquainted, For the heart is at once aware of the
• 3:36:11
  state of health or disease, which is the controlling state, that is,
• 3:36:15
  of sanity or of insanity. Prayer of course to all question of the ingenuity
• 3:36:18
  of arguments, the amount of facts, or the elegance of rhetoric. So
• 3:36:22
  intimate is the alliance of mind and heart that talent uniformly sinks with character.
• 3:36:28
  The bias of errors of principle carries away men into perilous courses as soon as
• 3:36:33
  their will does not control their passions or talent. Hence the extraordinary blunders and
• 3:36:37
  final wrong head into which men spoiled by ambition usually fall. Hence the remedy
• 3:36:41
  for all blunders, the cure of blindness, the cure of crime is love.
• 3:36:46
  As much love so much minds, said the Latin proverb superiority that has
• 3:36:50
  no superior The redeemer and structor of the souls, as it is, their
• 3:36:54
  primal essence, is love. The moral must be the measure of health.
• 3:36:58
  If your eye is on the atrejoernal, your intellect will grow, and your
• 3:37:01
  opinions and your actions will have a beauty which no learning or combined advantages of
• 3:37:05
  other men can rival. The moment of your loss of faith, the acceptance
• 3:37:09
  of the lucrative standard, will be marked in the pause or solstice of genius,
• 3:37:13
  the sequent retrogression, and the inevitable loss of attraction to other minds.
• 3:37:18
  The vulgar are sensible, the change in you and of your descent, and
• 3:37:22
  the clap you on your back and congratulate you your increased common sense. Our
• 3:37:26
  recent culture has been in natural science. We have learned the manners of the
• 3:37:30
  sun and the moon of the rivers, in the rains of the minerals,
• 3:37:33
  and elemental kingdoms of plants and animals. Men has learned to weigh the sun,
• 3:37:37
  and its weight neither loses nor gains the path of the star. The
• 3:37:39
  moment of an eclipse can be determined to the fraction of the second. While
• 3:37:43
  to him the book of history, the book of love, the lures of
• 3:37:46
  passion, and the commandments of duty are opened. And the next lesson taught
• 3:37:50
  is the continuation of the inflexible law of matter into the subtle kingdom of will
• 3:37:54
  and of thought. That if in siderial ages, gravity and projection keep their
• 3:37:58
  c and the ball never loses its way in its wild path through space,
• 3:38:03
  a secret or gravitation, a secret or production, will not less tyrannically in
• 3:38:07
  human history and keep the balance of power from age to age unbroken. For
• 3:38:13
  though the new element of freedom and an individual has been admitted, yet the
• 3:38:16
  primordial atoms are prefigured and determined by moral issues, are in search of justice,
• 3:38:20
  and ultimate right is done. Religion or worship is the attitude of those
• 3:38:26
  who see this unity, intimacy, and sincerity, who see that against all
• 3:38:31
  appearances, the nature of things work for the truth and right forever. Tis
• 3:38:35
  a short sight to limit our faith in laws to those of gravity, of
• 3:38:39
  chemistry, of botany, and so forth. Those laws do not stop where
• 3:38:41
  our eyes lose them, but push the same geometry in chemistry up in the
• 3:38:46
  invisible plane of social and rational life, so that look where we will.
• 3:38:48
  In a boy's game, or in the strifes of races, a perfect reaction
• 3:38:52
  or perpetual judgment keeps watch and ward. And this appears in a class of
• 3:38:56
  facts which concerns all men within an and above their creeds. Shall men believe
• 3:39:01
  in luck, believe in circumstances. It was somebody's name, or he happened
• 3:39:07
  to be there at the time, or it was so then another day it
• 3:39:09
  would have been otherwise. Strong men believe in cause and effect. The man
• 3:39:13
  was born to do it, and his father was born to be the father
• 3:39:16
  of him and of his deed. And by looking narrowly he shall see that
• 3:39:20
  there is no luck in the matter. But it was all a problem of
• 3:39:24
  arithmetic or an experiment in chemistry. The curve of the flight of the moth
• 3:39:28
  is preordained, and all things go by number, rule, and weight.
• 3:39:33
  Skepticism is unbelief in cause and effect. A man does not see that as
• 3:39:37
  he eats, so he thinks, as he deals, so he is and
• 3:39:41
  so he appears, he does not see that his son is the son of
• 3:39:46
  his thoughts and of his actions. That if fortunes are not expectations but fruits,
• 3:39:50
  that relation and connection are not somewhere and sometimes, but everywhere and always,
• 3:39:54
  no miscellany, no exemption, no anomaly, but method and an even
• 3:40:00
  web. And that comes out what was put in. As we are,
• 3:40:03
  so we do, and as we do, so it is done to us.
• 3:40:07
  We are the builders of our fortunes. Can't unlying in the attempt to
• 3:40:09
  secure a good, which does that belonged to us are once for all balked
• 3:40:13
  in vain. But in the human mind this tie of fate is made alive.
• 3:40:18
  The law is the basis of the human mind in us. It is
• 3:40:22
  inspiration. Out there in nature we see its fatal strength. We call it
• 3:40:26
  the moral sentiment. We owe to the Hindu scriptures a definition of law which
• 3:40:31
  compares well with any of ours at Western books. Law it is which is
• 3:40:35
  without name or color, or hands or feet, which is smallest of the
• 3:40:39
  least and largest of the large, all and knowing all things which hears without
• 3:40:46
  ears, seize without eyes, moves without feet, and seize us without hands.
• 3:40:52
  If any reader takes me with using vague and traditional phrases. Let me
• 3:40:54
  suggest to him, by a few examples, what kind of trust this is
• 3:40:58
  and how real. Let me show him that the dice are loaded, that
• 3:41:01
  the colors are fast because they are the native colors of the fleece. The
• 3:41:05
  globe is a battery because every atom is a magnet. That the police and
• 3:41:09
  sincerity of the universe are secured by God's delegating his divinity to every particle.
• 3:41:13
  There is no room for hypocrisy, no margin for choice. The countryman,
• 3:41:18
  leaving his native village for the first time and going abroad, finds all his
• 3:41:22
  habits broken up in a few nations and languages. His sect, as quicker
• 3:41:28
  as Lutheran, is lost. What is not the necessary to the order of
• 3:41:31
  existence of society? He misses this and the commanding eye of his neighborhood,
• 3:41:37
  which held him to decorum. This is the peril of New York, of
• 3:41:39
  New Orleans, of London, of Paris to young men. But after a
• 3:41:43
  little experience he makes discovery that there are no large cities, none large enough
• 3:41:46
  to hiden. That the censors of action are as numerous and as near as
• 3:41:50
  Paris as in Littleton, or Portland, that the gossip is as prompt and
• 3:41:54
  vengeful. There is no concealment, and for each offense a several vengeance.
• 3:41:58
  That reaction or no nothing for nothing or things are as broad as they are
• 3:42:01
  long is as a rule for Lyttleton, as Portland. But for the universe
• 3:42:07
  we cannot spare the coarsest muniment of virtue. We are disgusted by gossip.
• 3:42:11
  Yet it is of importance to keep the angels in the proprieties. The smallest
• 3:42:16
  fly will draw blood, and gossip is a weapon impossible to scood. From
• 3:42:20
  the privatest, highest selectist nature created a place of many ranks. God was
• 3:42:26
  delegated himself to a million deputies. From these low external penalties the scale of
• 3:42:30
  ends. Next comes the resentments, the fears which injustice calls out. Then
• 3:42:35
  the false relation in which the offenders put to other men, and the reaction
• 3:42:39
  of his faults on himself. In the solitude and devastation of his mind,
• 3:42:45
  you cannot hide any secret. If the arisucur is flagging spirits with opium or
• 3:42:48
  wine, his work will characterize itself as the effect of opium or wine.
• 3:42:52
  If you make a picture or a statue, it sets to beholder in the
• 3:42:56
  state of mind you had when you made it. If you spend for show
• 3:43:00
  on building or gardening, or pictures, or on equipages, so it will
• 3:43:03
  appear we are all physiognomists and penetrators of character, and things themselves are detective.
• 3:43:09
  If he follow the suburban fashion in building a sumptuous looking house for a
• 3:43:13
  little money, it will appear to all eyes as cheap dear house. There
• 3:43:16
  is no privacy that cannot be penetrated. No secret can be kept in the
• 3:43:20
  civilized world. Society is a masked ball, where everyone hides his real character
• 3:43:26
  and reveals it by hiding. If a man wished to conceal anything, he
• 3:43:31
  carries. Those whom he meets know that he conceals somewhat usually know what he
• 3:43:35
  conceals. Is it? Otherwise, if there be some belief or some purpose,
• 3:43:39
  he would bury in his breast. Tis as hard to hide as fire.
• 3:43:41
  He is a strong man who can hold down his opinion. A man
• 3:43:46
  cannot utter two or three sentences without disclosing to intelligent ears precisely where he stands
• 3:43:50
  in life and thought, namely, whether in the kingdom of the senses and
• 3:43:54
  the understanding, or in that of ideas and imagination that are am of intuitions
• 3:43:58
  and duty. People seem not to see that their opinions of the world is
• 3:44:01
  also like confession of character. We can only see what we are, and
• 3:44:05
  if we misbehave we suspect others. The fame of Shakespeare or a Voltaire of
• 3:44:09
  Thomas, a Compass or Bonaparte characterizes those who give it as gaslight is found
• 3:44:15
  to be the best nocturnal police. So the universe protects itself by pitiless publicity.
• 3:44:20
  Each must be armed, not necessarily with musket or pike. Happy if
• 3:44:24
  seeing these he can feel that he has better muskets and pikes, and his
• 3:44:26
  energy and constancy to every creature is his own weapon, however skillfully concealed from
• 3:44:31
  himself a good while his work is sword and shield. Let him accuse none,
• 3:44:37
  let him injure none. The way to mend the bad world is to
• 3:44:39
  create the right world. Here is a low political economy, plying to cut
• 3:44:43
  the throat of foreign competition and establish our own, excluding others by force or
• 3:44:48
  making war on them, or by cunning tariffs, giving the preferences to the
• 3:44:50
  worst wares of ours. But the real and lasting victories are those of peace
• 3:44:56
  and not of war. The way to conquer the foreign arson is not not
• 3:45:00
  to kill him, but to beat his work. And the crystal palaces and
• 3:45:03
  worldfairs, with their committees and prizes, and all kinds of industry, are
• 3:45:07
  the results of this feeling. The American workman who strikes ten blows with his
• 3:45:11
  hammer, whilst a foreign workman only strikes one, is as really vanquishing that
• 3:45:16
  foreigner as if the blows were aimed at and told on his person. I
• 3:45:20
  look on that man as happy who, when there is a question of success,
• 3:45:24
  looks into his work for reply, and not into the market, not
• 3:45:28
  into opinion, not into patronage. In every variety of human employment, in
• 3:45:33
  the mechanical and the fine arts, in navigation, in farming, and legislating,
• 3:45:37
  there is among the numbers who do their task perfunctorily, as we say,
• 3:45:41
  or just to pass as badly as they dare. There are the workingmen
• 3:45:45
  on whom the burden of the business falls, those who love work and love
• 3:45:48
  to see it rightly done, who finish their task for its own sake.
• 3:45:52
  The state in the world is happy that has the most of such finishers.
• 3:45:56
  The world will always do justice at last, to such finishers, not otherwise,
• 3:46:01
  He who has acquired the ability may wait securely the occasion of making it
• 3:46:03
  felt and appreciated, and know that it will not loiter. Men talk as
• 3:46:09
  if victory were something fortunate. Work is victory. Wherever work is done,
• 3:46:15
  victory is obtained. There is no chance and no blanks. You want but
• 3:46:18
  one verdict. If you have your own, you are secure of the rest.
• 3:46:22
  And yet if witnesses are wanted, witnesses are near. There was never
• 3:46:26
  a man born so wise or good, but one or more companions came to
• 3:46:28
  the world with him, who delight in his faculty and report it. I
• 3:46:33
  cannot see without awe that no man thinks alone, that no man acts alone.
• 3:46:37
  But the divine assessors, who came up with him into life, now
• 3:46:41
  under one disguise, now under another, like the police and citizens clothes,
• 3:46:45
  walk with him, step for step through all the kingdom of time. His
• 3:46:50
  reaction, this sincerity, is the property of all things. To make our
• 3:46:52
  word or act sublime, we must make it real. Is our system that
• 3:46:56
  counts, not a single word or unsupported action. Use what language you will.
• 3:47:01
  You can never say anything but what you are, what I am,
• 3:47:05
  and what I think is conveyed to you in spite of my efforts to hold
• 3:47:07
  it back. What I am has been secretly conveyed from me to another,
• 3:47:11
  whilst I was vainly making up my mind to tell him it. He has
• 3:47:16
  heard from me what I never spoke. As men get on in life,
• 3:47:18
  they acquire a love for sincerity and somewhat less solicitude to be lulled or amused.
• 3:47:24
  In the progress of the character, there is an increasing faith in the
• 3:47:26
  moral sentiment and decreasing faith in propositions. Young people admire talents and particular excellences.
• 3:47:33
  As we grow older, we value total powers and effects as a spirit
• 3:47:37
  or quality of the man. We have another sight and a new standard,
• 3:47:41
  an insight which disregards what is done for the eye and pierces to the doer,
• 3:47:46
  an ear which hears not for what men say, but hears what they
• 3:47:50
  do not say. There is a wise, devout man who was called in
• 3:47:54
  the Catholic Church, Saint Philip Mary, of whom many anecdotes touching his discernment
• 3:47:58
  and benevolence are told. At Naples in Rome. Among the nuns in a
• 3:48:03
  convent not far from Rome, one had appeared who laid claim to certain rare
• 3:48:07
  gifts of inspiration and prophecy, and the abbess advised the Holy Father at Rome
• 3:48:11
  all the wonderful power shown by her novice. The Pope did not well know
• 3:48:16
  what to make of these new claims, and Philip, coming in from a
• 3:48:18
  journey one day, he consulted him. Philip undertook to visit the distant convent.
• 3:48:24
  He told the abbess the wishes of the Holiness and begged her to summon
• 3:48:28
  the nun without delay. The dun was sent for, and as soon as
• 3:48:31
  she came into the apartment, Philip stretched out his leg, all beseted with
• 3:48:35
  mud, and desired her to draw off his boots. The young nun,
• 3:48:39
  who become the object of much attention and respect, drew back with anger and
• 3:48:43
  refused the office. Philip ran out the door, mounted his mule, and
• 3:48:48
  returned instantly. The Pope, give yourself no uneasiness, Holy Father, any
• 3:48:50
  longer. Here is no miracle, for there is no humility. We need
• 3:48:56
  not much mind what peoples have to say, but what they must say,
• 3:49:00
  what their natures say. Though their busy, artful Yankee understanding tried to hold
• 3:49:03
  back and choke that word, and to articulate something different. If we will
• 3:49:07
  sit quietly. What they ought to say is said with their will or against
• 3:49:11
  their will. We do not care for you. Let us pretend that what
• 3:49:15
  we will. We are always looking through you to the dim dictator behind you.
• 3:49:20
  Whilst your habit or whim chatters, we civilly and patiently wait until the
• 3:49:24
  wise superior shall speak again. Even children not deceived by the false reasons which
• 3:49:28
  their parents give an answer their questions, whether touching natural facts, or religion
• 3:49:33
  or persons. When the parents, stead of thinking how it really is,
• 3:49:37
  puts them off with traditional or hypocritical answer, the children perceive that it is
• 3:49:41
  a traditional or hypocritical answer to a sound constitution. The defect of another is
• 3:49:46
  at once manifest, and the marks of it are only concealed from us by
• 3:49:50
  our own dislocation. An anatomical observer remarks with the sympathies of the chest abdmen
• 3:49:54
  pelvis till at least on the face and on all its features, not only
• 3:50:00
  does our beauty of waste, but it leaves word how it went to waste.
• 3:50:03
  Physiognomy and phrenology are not new sciences, but declarations the soul that is
• 3:50:07
  aware of certain new sources information, and now sciences of broader scope are starting
• 3:50:11
  up behind these, And so for ourselves it is really of little importance what
• 3:50:16
  blunders and statement we make, so only we make no wilful departures from the
• 3:50:20
  truth. How a man's truth comes to mind long after we have forgotten all
• 3:50:24
  his words, How it comes to us in silent hours, that truth is
• 3:50:28
  our only armour in all passages of life and death. Wit is cheap,
• 3:50:33
  and anger is cheap. But if you cannot argue or explain yourself to the
• 3:50:37
  other party, cleave to the truth against me, against thee, and you
• 3:50:41
  gain a station from which you cannot be dislodged. The other party will forget
• 3:50:46
  the words that you spoke, but the part you took continues to plead for
• 3:50:50
  you. Why should I hasten to solve every riddle which life offers me.
• 3:50:54
  I'm well assure that the questioner, who brings me so many problems will bring
• 3:50:58
  the answers also in due time. Very rich, very potent, very cheerful
• 3:51:03
  giver that he is, he shall have it all his own way for me.
• 3:51:07
  Why shall I give up my thought because I cannot answer an objection to
• 3:51:11
  it? Consider only whether it remains in my life the same. It was
• 3:51:16
  that only which we have within can we see without. If we meet no
• 3:51:20
  gods, it is because we harbor none. If there is grandeur in you,
• 3:51:24
  you will find grandeur in porters and sweeps. He only is rightly immortal,
• 3:51:28
  to whom all things are immortal. I have read somewhere that none is
• 3:51:33
  accomplished so long as any are incomplete, that the happiness of one cannot consist
• 3:51:37
  with the misery of any other. The Buddhists say, no seed will die,
• 3:51:41
  every seed will grow. Where is the service which can escape its renumeration?
• 3:51:46
  What is vulgar and the essence of all vulgarity? But the avarice of
• 3:51:50
  reward tis the difference of artis and the artist, of talent and genius,
• 3:51:54
  of sinner and saint. The men whose eyes are nailed not on the nature
• 3:51:58
  of his act, but on the wages, whether it be money or office
• 3:52:00
  or fame, is almost equally low. He is great whose eyes are open
• 3:52:03
  to see that the reward of action cannot be escaped, because he has transformed
• 3:52:07
  into his action and taketh his nature, which bears its own fruit. Like
• 3:52:11
  every other tree. A great man cannot be hindered from the effort of his
• 3:52:16
  act, because it is immediate. The genius of life is friendly to the
• 3:52:20
  noble, and the dark brings them friends from afar. Fear God, And
• 3:52:24
  where you go men shall think they walk and hawled cathedrals. And so I
• 3:52:28
  look on those sentiments which make the glory of the human being, love,
• 3:52:31
  humility, faith, as being also the intimacy of divinity in the atoms,
• 3:52:35
  and that as soon as the man is right, assurances and provisions emanate from
• 3:52:39
  the interior of his body in his mind, as when flowers reach the ripeness,
• 3:52:43
  incense exhales from them, and as a beautiful atmosphere is generated from the
• 3:52:48
  planet by the average emanation from all its rocks and soils. Thus man is
• 3:52:52
  made equal to every event. He can face danger, if for the right
• 3:52:56
  a poor, tender, painful body, he can run into flame or bullets
• 3:53:00
  or pestilence, with duty for his guide. He feels the insurance of a
• 3:53:03
  just employment. I am not afraid of accident as long as I am in
• 3:53:07
  my place. It is strange that superior persons should not feel that they have
• 3:53:11
  some better resistance in cholera than of winding green peas and salads. Life is
• 3:53:16
  hardly respectable, is it if it has no generous, guaranteeing task, no
• 3:53:20
  duties or affections that constitute a necessity of existing. Every man's task is his
• 3:53:26
  life preserver. The conviction that his work is dear to God and cannot be
• 3:53:30
  spared defends him. The letting rod that disarms the cloud of its threat is
• 3:53:33
  his body and his duty. The high aim reacts on the means, on
• 3:53:39
  the days, on the organs of the body. A high aim is curative
• 3:53:43
  as well as arnica. Napoleon says, Gerta visited those sick of the plague
• 3:53:48
  in order to prove that the man who could vanquish fear could vanquish the plague
• 3:53:52
  as also, and he was right.'tis incredible what force the will has
• 3:53:56
  in such cases. It penetrates the body, It puts it in a sad
• 3:54:00
  state of activity, which repels all hurtful influences, whilst fear invites them.
• 3:54:05
  It is related of William of Orange that whilst he was beseeching a town on
• 3:54:09
  the continent, a gentleman sent to him and a public business came to the
• 3:54:13
  camp a, learning that the king was before the walls ventured to go where
• 3:54:16
  he was, he found him directing the operations of his gunners, And,
• 3:54:22
  having explained his errand and received his answer, the King said, do you
• 3:54:26
  not know, sir, that every moment you spend here is at the risk
• 3:54:28
  of your life? I run no more risk, replied the gentleman than your
• 3:54:33
  majesty. Yes, said the king. My duty brings me here, and
• 3:54:37
  yours does not. In a few minutes, the cannon ball fell on the
• 3:54:41
  spot, and the gentleman was killed. Thus can the faithful student reverse all
• 3:54:45
  the warnings of his early instinct Under the guidance of a deeper instinct. He
• 3:54:48
  learns to welcome misfortune, learns that adversity is the prosperity of the great.
• 3:54:54
  He learns the greatness of humility. He shall work in the dark, work
• 3:54:58
  against failure, pain, ill will. If he is insulted, he can
• 3:55:01
  be insulted. All his affair is not to insult Hafi's rites. At the
• 3:55:07
  last day, men shall wear on their heads the dust as ensign and as
• 3:55:11
  ornament of their lowly trust. The moral equalizes all, and riches and powers.
• 3:55:16
  All is the coin which buys all, and which all find in their
• 3:55:20
  pocket. Under the whip of the driver. The slave shall feel his equality
• 3:55:24
  with saints and heroes, and the greatest destitution of calamity. It surprises man
• 3:55:30
  with a feeling of elasticity, which makes nothing of loss. I recall some
• 3:55:33
  traits of a remarkable person, whose life and discourse betrayed many inspirations of his
• 3:55:37
  sentiment. Benedict was always great in the present time. He had hoarded nothing
• 3:55:43
  from the past, neither in his cabinets, neither in his memory. He
• 3:55:46
  had no designs in the future, neither for what he should do to men,
• 3:55:52
  nor for what men should do for him. He said, I am
• 3:55:54
  never beaten until I know I am beaten. I meet powerful, brutal people
• 3:55:58
  to whom I have no skill to reply. They think they have defeated me.
• 3:56:01
  It is so published in society, in the journals. I am defeated
• 3:56:05
  in this fashion in all men's sight, perhaps a dozen different lines. My
• 3:56:09
  leisure shows that I am in debt, cannot yet make my ends meet and
• 3:56:13
  vanquish the enemy. So my race may not be prospering. We are sick,
• 3:56:18
  ugly, obscure, and popular. My children may be worsted. I
• 3:56:20
  seem to fail, and my friends and clients too that is to say,
• 3:56:24
  in all the encounters that you have yet to chance, I have not been
• 3:56:28
  weaponed for that particular occasion, and have been historically beaten. And yet I
• 3:56:33
  know all the time that I have never been beaten, have never yet fought.
• 3:56:39
  Shall certainly fight when my hour comes, and shall beat a man,
• 3:56:43
  says the Vishnu Sarma, who, having well compared his own strength or weakness
• 3:56:48
  with that of others, after all, doth not know the difference is easily
• 3:56:54
  overcome by his enemies. I spent, he said, ten months in the
• 3:56:58
  country thick start to ryan was my only companion. Wherever a squirrel or a
• 3:57:03
  bee can go, with security, I can go. I ate whatever was
• 3:57:05
  set before me. I touched ivy and dogwood. When I went abroad,
• 3:57:09
  I kept company with every man on the road, for I knew that my
• 3:57:13
  evil and my good did not come from these, but from the spirit whose
• 3:57:16
  servant I was. For I could not stoop to be as circumstance as they
• 3:57:20
  did, who put their life into the fortune and their company. I would
• 3:57:24
  not degrade myself by casting about in my memory for a thought, nor by
• 3:57:28
  waiting for one. If the thought came, I will give it entertainment.
• 3:57:31
  It should, as it ought, go into my hands and feet. But
• 3:57:35
  if it came not spontaneously, it comes not rightly at all. If it
• 3:57:39
  can spare me, I am sure I can spare it. It shall be
• 3:57:43
  the same with my friends. I never woo the loveliest. I will not
• 3:57:46
  ask my friendship our favor. When I come to my own, we shall
• 3:57:50
  both be known. Nothing will be asked or to be granted. Benedict went
• 3:57:54
  out to seek his friend and met him on the way, but he expressed
• 3:57:58
  no surprise at any coincience. On the other hand, if he called at
• 3:58:01
  the door of his friend and he was not at home, he did not
• 3:58:03
  go again. Concluding that he had misinterpreted the intimations, he had the whim
• 3:58:09
  not to make an apology to the same individual whom he had wronged. For
• 3:58:13
  this, he said, was a piece of personal vanity. But he would
• 3:58:16
  coruct his conduct in that respect in which he had faltered to the next person
• 3:58:20
  he should meet. Thus, he said, universal justice was satisfied. Mayra
• 3:58:24
  came to ask what she should do with the poor Guennese woman who had hired
• 3:58:28
  herself to work for her at Shielding a day and now sickening was like to
• 3:58:31
  be bed ridden on her hands. Should she keep her or should she dismiss
• 3:58:35
  her? But Benedict said, why ask one thing will clear itself as a
• 3:58:41
  thing to be done, and not another. When the hour comes, is
• 3:58:45
  it a question whether to put her into the street, just as much whether
• 3:58:48
  to thrust the little jenny in your arms into the street. The milk and
• 3:58:52
  meal you give to the beggar will fatten jenny. Thrust the woman out,
• 3:58:56
  and you thrust your babe out of doors, whether it's so seem to you
• 3:59:00
  or not. In the Shakers so called, I find one piece of belief
• 3:59:05
  in the doctrine in which they faithfully hold, that encourages them to open their
• 3:59:09
  doors to every wayfaring man who proposes to come among them. For they say
• 3:59:13
  the spirit will presently manifest the man himself, and to the society what manner
• 3:59:18
  of person he is, and whether he belongs among them. They do not
• 3:59:20
  receive him, they do not reject him. And not in vain have they
• 3:59:24
  worn their clay coat and drudged in the fields, and shuffled in their bruined
• 3:59:28
  dance from year to year. If they have truly learned this much wisdom,
• 3:59:33
  honor him whose life is perpetual victory, Him who, by sympathy with the
• 3:59:37
  invisible and real, finds support and labor instead of praise, who does not
• 3:59:41
  shine, and wouldn't rather not his eyes open. He makes the choice of
• 3:59:43
  virtue which outrages the virtuous of religion, which churches stop their discords to burn
• 3:59:50
  and ex germinate, for the highest virtue is always against the law. Miracle
• 3:59:54
  comes to the miraculous, not to the arithmetician talent. Success interests me,
• 4:00:00
  but moderately the great class. They who affect our imagination, the men who
• 4:00:05
  could not make their hands meet around their object, the rapt loss, the
• 4:00:07
  fools of ideas. They suggest what they cannot execute. They speak to the
• 4:00:11
  ages and are heard from afar. The spirit does not love cripples and malformations.
• 4:00:18
  If there ever was a good man, be certain there was another,
• 4:00:20
  and will be more. And so in relation to the future hour that specter
• 4:00:24
  clothes at our curtain by night, at our table by day, the apprehension
• 4:00:28
  the assurance of a coming change, the race of mankind have always offered at
• 4:00:33
  least these implied thanks for the gifts of existence, namely the terror of its
• 4:00:37
  being taken away the insatiable curiosity appetite for its continuation. The whole revelation which
• 4:00:43
  has vouch saved us is the gentle trust, which in our experience we find
• 4:00:48
  will cover over with flowers and slopes of this chasm of immortality. The soul,
• 4:00:54
  when well employed, is incurious. It is so well that it assure
• 4:00:58
  it will be well. It asks no questions of supreme power. The son
• 4:01:03
  of Antiochus asked his father when he should join battle, dost self fear replied
• 4:01:07
  the king, that thou only in all the army will not hear the trumpet.
• 4:01:11
  Tis a higher thing to confide that if it is best we should live,
• 4:01:16
  we shall live. Tis hier to have this conviction than to have the
• 4:01:20
  lease of indefinite centuries and millenniums and eons. Higher than the question of our
• 4:01:24
  duration is the question of our deserving. Immortality will come to such as are
• 4:01:30
  fit for it, And he who would be a great soul in future must
• 4:01:35
  be a great soul. Now is a doctrine too great to rest any legend
• 4:01:39
  that is on any man's experience, but our own. It must be proved,
• 4:01:43
  if at all, from our own activity and designs, which imply an
• 4:01:46
  interminable future for their play. What is called religion effeminates and demoralizes such as
• 4:01:54
  you are. The gods themselves could not help you. Man are too often
• 4:01:58
  unfit to live from the obvious inequality to their own necessities, or they suffer
• 4:02:03
  from politics or bad neighbors, or from sickness. They would gladly know that
• 4:02:07
  they were to be dismissed from the duties of life. But the wise instinct
• 4:02:11
  asks, how will death help them? These are not dismissed when they die.
• 4:02:16
  You shall not wish for death out of pusillanimity. The weight of the
• 4:02:20
  universe is pressed down on the shoulders of each moral agent to hold him to
• 4:02:24
  his task. The only path of escape known in all the world of God
• 4:02:28
  is performance. You must do your work before you shall be released. And
• 4:02:33
  as far as the question of fact respecting the government of the universe, Marcus
• 4:02:37
  Antononus sum the whole in a word, is pleasant to die if there be
• 4:02:41
  gods, and sad to live if there be none. So I think that
• 4:02:46
  the last lesson of life, the choral song which rises from the elements of
• 4:02:50
  all angels, is a voluntary obedience, a necessitated freedom. Man is made
• 4:02:56
  of the same atoms as the world. He shares the same impressions, dispositions,
• 4:03:00
  and destiny. When his mind is eliminated, when the heart is kind,
• 4:03:03
  he throws himself joyfully into the sublime order and does with knowledge what the
• 4:03:07
  stones do by structure. The religion, which is to guide, to fulfill
• 4:03:13
  the present and coming ages, whatever else it be, must be intellectual.
• 4:03:18
  The scientific mind must have a faith which is science. There are two things,
• 4:03:24
  said Mohammed, which I abhor, the learned in his infidelities and the
• 4:03:30
  fool in his devotions. Our times are impatient of both, and especially the
• 4:03:35
  last. Let us have nothing now which is not its own evidence. They
• 4:03:41
  are surely enough for the heart and imagination in the religion itself. Let us
• 4:03:46
  not be pestered with assertations and half truths, with emotions and snuffle. There
• 4:03:52
  will be a new church founded on moral science, at first cold and naked,
• 4:03:58
  a babe and a manger, again the algrob and mathetics of ethical law,
• 4:04:01
  the Church of men to come without chalms or psultry or Sackbut but it
• 4:04:07
  will have heaven and earth for its beams and raptors. Science for symbol and
• 4:04:11
  illustration will fast enough gather beauty, music, picture, poetry. Was never
• 4:04:18
  stoicism so stern in exigent as this shall be. It shall send man home
• 4:04:24
  to his central solitude. Shame these social supplicating manners, and make him know
• 4:04:28
  that much of the time he must have himself to his friend. He shall
• 4:04:33
  expect no co operation. He shall walk with no companion, the nameless thought,
• 4:04:39
  the nameless power, the superpersonal heart. He shall repose alone, in
• 4:04:43
  that he needs only his own verdict. No good fame can help, no
• 4:04:48
  bad fame can hurt. The laws are his consolers. The good laws themselves
• 4:04:54
  are alive. They know if he have kept them. They animate him with
• 4:04:58
  the leading of great duty and an endless horizon. Honor and fortune exist to
• 4:05:05
  him who always recognizes the neighborhood of the great, always feels himself in the
• 4:05:09
  presence of high causes and of worship. Essay seven considerations. By the way,
• 4:05:20
  here what British Merlin sung, of keenest eye and truest tongue, say
• 4:05:26
  not the chiefs who first arrive usurped the seats for which all strive. The
• 4:05:31
  forefathers this land, who found failed to plant the vantage ground. Ever from
• 4:05:35
  one who comes to morrow man wait their good and truth to borrow. But
• 4:05:41
  wilt thou measure all thy road. See thou lift the lightest load who has
• 4:05:46
  little to him who has less can spare, And thou Sinolant's sung, beware
• 4:05:50
  ponders, gold and stuffs to bear, to falter. Ere thou task fulfill
• 4:05:56
  Only the light armed climbed the hill. Though richard of all lords is use
• 4:06:01
  and wordy health. The loftiest mus live in the sunshine, swim the sea,
• 4:06:07
  drink the wild air's salubrity, where the star canope shines in may.
• 4:06:13
  Shepherds are thankful and nations gay. The music that can deepest, reach and
• 4:06:18
  cure all ill is cordial speech. Mask thy wisdom with the light, toy
• 4:06:24
  with the bow, yet hit the white. Of all its uses, the
• 4:06:28
  main one is to live well with who has none, Cleave to thine acre.
• 4:06:33
  The round year will fetch all fruits and virtues. Here full and foe
• 4:06:37
  may harmless. Roam loved and lovers bide at home. A day for toil,
• 4:06:43
  an hour for sport, but for a friend is life too short?
• 4:06:50
  Considerations? By the way, although this grulity of advising is borne with us,
• 4:06:56
  I confess that life is rather a subject of wonder and of didactics.
• 4:07:01
  So much fate, so much irresistible dictation from temperament and unknown inspiration enters into
• 4:07:07
  it, that we doubt we can say anything out of our own experience,
• 4:07:11
  whereby to help each other. All the professions are timid and expectant agencies.
• 4:07:16
  The priest is glad if his prayers or a sermon meet the condition of any
• 4:07:22
  soul. If of two, if of ten, tis a signal success.
• 4:07:26
  But he walked to the church without any assurance that he knew the distemper or
• 4:07:31
  could heal it. The physician prescribes, hesitatingly, out of his few resources,
• 4:07:37
  the same tonic or sedative to this new and peculiar constitution, which has
• 4:07:43
  applied with various success to a hundred men before. If the patient mends,
• 4:07:48
  he is glad and surprised. The lawyer advises the client and tells his story
• 4:07:54
  to the jury and leaves it with them, and is as gay and as
• 4:07:56
  much relieved as a client. If it turns out that he has a verdict.
• 4:08:01
  The judge weighs the arguments and puts a brave face on the matter,
• 4:08:05
  and since there must be a decision, decides as he can, and hopes
• 4:08:11
  he has done justice and given satisfaction to the community. But is only an
• 4:08:15
  advocate, after all, and so is all life a timid and unskillful spectator.
• 4:08:22
  We do what we must, and call it by the best names.
• 4:08:26
  We like very well to be praised for our action, but our consciences not
• 4:08:30
  unto us. This little we can do for each other. We accompany the
• 4:08:35
  youth with sympathy, and manifold old sayings of the wise to the gate of
• 4:08:39
  the arena. But is certain that not by strength of ours or of the
• 4:08:43
  old sayings, but only on strength of his own, unknown to us or
• 4:08:46
  to any he must stand or fall. That by which a man conquers in
• 4:08:52
  any passage is a profound secret to every other being in the world. And
• 4:08:56
  it is only as he turns his back on us and on all man,
• 4:09:00
  and draws on this most private wisdom that any good can come to him.
• 4:09:05
  What we have therefore to say of life is rather description, or if you
• 4:09:09
  please, celebration, than available rules. Yet vigor is contagious, and whatever
• 4:09:16
  makes us either think or feels strongly adds to our power and enlarges our field
• 4:09:22
  of action. We have a debt to every great heart, to every fine
• 4:09:28
  genius, to those who have put life and fortune on the cast of an
• 4:09:31
  act of justice, to those who have added new sciences, to those who
• 4:09:37
  have refined life by elegant pursuits. Tis the fine souls who serve us,
• 4:09:41
  and not what is called fine society. Fine society is only a self protection
• 4:09:48
  against the vulgarities of the street and the tavern. Fine society, in the
• 4:09:52
  common acceptation, as neither ideas nor aims. It renders the service of perfumery
• 4:09:58
  or along, not of a farm or factory, tis an exclusion and a
• 4:10:05
  precinct. Sidney Smith said, quote a few yards in London cement or dissolve
• 4:10:11
  friendship. End quote. It is an unprincipled decorum, an affair of clean
• 4:10:18
  linen and coaches, of gloves, cards, and elegance and trifles. There
• 4:10:24
  are other measures of self respect for a man than the number of clean shirts
• 4:10:28
  he puts on every day. Society wishes to be amused. I do not
• 4:10:33
  wish to be amused. I wish that life should not be cheap but sacred.
• 4:10:39
  I wish the days to be as sentries, loaded fragrant. Now we
• 4:10:43
  reckon them as bank days. By some debt which is to be paid us,
• 4:10:48
  or which we are to pay, or some pleasure we are to taste.
• 4:10:52
  Is all we have to do to draw the breath in and blow it
• 4:10:54
  out again. Porphyry's definition is better. Quote Life is that which holds matter
• 4:11:01
  together. End quote. The babe in arms is a channel through which the
• 4:11:07
  energies we call fate, love, and reason visibly stream. See what a
• 4:11:13
  cometary train of auxiliaries man carries with him, of animals, plants, stones,
• 4:11:20
  gases, and impulnerable elements. Let us infer his ends from this pomp
• 4:11:26
  of means. Mirabeau said, quote, why should we feel ourselves to be
• 4:11:31
  men unless it be to succeed in everything? Everywhere? You must say of
• 4:11:37
  nothing that is beneath me, nor feel that anything can be out of your
• 4:11:41
  power. Nothing is impossible to the man who can will? Is that necessary?
• 4:11:48
  That shall be? This is the only law of success. End quote.
• 4:11:54
  Whoever said it, this is in the right key. But this is
• 4:11:56
  not the tone and genius of the man in the street. In the streets
• 4:12:01
  we grow cynical. The men we meet are cause and torpid. The finest
• 4:12:07
  wits have their sediment. What quantities of fribbles paupers, invalids, epicures,
• 4:12:13
  antiquaries, politicians, thieves and triflers of both sexes might be advantageously spared.
• 4:12:22
  Mankind divides itself into two classes, benefactors and malefactors. The second class is
• 4:12:28
  vast, the first a handful. A person seldom falls sick, but the
• 4:12:35
  bystanders are animated with a faint hope that he will die. Quantities of poor
• 4:12:39
  lives, of distressing invalids, of cases for a gun. Franklin said,
• 4:12:46
  quote, mankind are very superficial and dastardly. They begin upon a thing,
• 4:12:50
  but meeting with a difficulty, they fly from it discouraged. But they have
• 4:12:56
  capacities if they would employ them. End quote. Shall we then judge a
• 4:13:01
  country by the majority or by the minority? By the minority? Surely tis
• 4:13:05
  pedantry to estimate nations by the senses, or by square miles of land,
• 4:13:11
  or other than by their importance to the mind of the time. Leave this
• 4:13:16
  hypocritical prating about the masses. Masses are rude, lame, unmade, pernicious
• 4:13:24
  in their demands and influence, and need not to be flattered, but to
• 4:13:28
  be schooled. I wish not to concede anything to them, but to tame,
• 4:13:33
  drill, divide, and break them up and draw individuals out of them.
• 4:13:39
  The worst of charity is that the lives you are asked to preserve are
• 4:13:43
  not worth preserving. Masses. The calamity is the masses. I do not
• 4:13:48
  wish any mass at all, but honest men only, lovely, sweet,
• 4:13:52
  accomplished women only, and no shovel handed, narrow brained, gin drinking millions,
• 4:13:58
  stocking or lazerone at all. If government knew how I should like to
• 4:14:03
  see it, check not multiply the population. When it reaches its true law
• 4:14:09
  of action, every man that is born will be hailed as essential. Away
• 4:14:15
  with this hurrah of masses, and let us have the considerate vote of single
• 4:14:18
  men spoken on their honor and their conscience. In Old Egypt, it was
• 4:14:24
  established law that the vote of a prophet be reckoned equal to a hundred hands.
• 4:14:30
  I think it was much underestimated. Clay and clay differ in dignity,
• 4:14:35
  as we discover by our preferences every day. What a vicious practice is this
• 4:14:39
  of our politicians at Washington, pairing off, as if one man who votes
• 4:14:45
  wrong going away could excuse you, who mean to vote right for going away,
• 4:14:50
  or as if your presence did not tell in more ways than in your
• 4:14:54
  vote. Suppose that three hundred heroes at Thermopylae had paired off with three hundred
• 4:15:00
  Persians, would it have been all the same to Greece and to history.
• 4:15:03
  Napoleon was called by his men Saint Mier add honesty to him, and they
• 4:15:09
  might have called him a hundred million. Nature makes fifty poorer malons for one
• 4:15:15
  that is good, and shakes down a tree full of gnarled wormy, unripe
• 4:15:20
  crabs before you can find a dozen desert apples. And she scatters nations of
• 4:15:24
  naked Indians and nations of clothed Christians with two or three good heads among them.
• 4:15:31
  Nature works very hard and only hits the white once in a million throes.
• 4:15:37
  In mankind, she is contented if she yields one master in a century.
• 4:15:43
  The more difficulty there is in creating good men, the more they are
• 4:15:46
  used when they come. I once counted in a little neighborhood, and found
• 4:15:52
  that every able bodied man had, save from twelve to fifteen persons depended on
• 4:15:56
  him for material aid to whom he is to be for spoon and jerk,
• 4:16:00
  for backer, and sponsor for nursery and hospital, and many functions beside.
• 4:16:07
  Nor does it seem to make much difference whether his bachelor or patriarch. If
• 4:16:11
  he do not violently decline the duties that fall to him, this amount of
• 4:16:15
  helpfulness will, in one way or another, be brought home to him.
• 4:16:18
  This is the tax which his abilities pay. The good men are employed for
• 4:16:23
  private centers of use, and for larger influence. All revelations, whether of
• 4:16:30
  mechanical or intellectual or moral science, are made not to communities, but to
• 4:16:34
  single persons. All the marked events of our day, all the cities,
• 4:16:41
  all the colonizations, may be traced back to their origin in a private brain.
• 4:16:47
  All the feats which make our civility were the thoughts of a few good
• 4:16:51
  heads. Meantime, this spawning productivity is not noxious or needless. He would
• 4:16:57
  say, this rebel of nations might be spared, But no, they are
• 4:17:02
  all counted and depended on. Fate keeps everything alive so long as the smallest
• 4:17:07
  thread of public necessity holds it on to the tree. The coxcomb and bully
• 4:17:12
  and thieve class are allowed as proletaries, every one of their vices being the
• 4:17:18
  excess or accredity of a virtue. The mass are animal in pupilage and near
• 4:17:25
  chimpanzee. But the units whereof this mass is composed are nuts, every one
• 4:17:30
  of which may be grown to a queen bee. The rule is we are
• 4:17:34
  used as brood atoms until we think, then we use all the rest.
• 4:17:41
  Nature turns all malfacings to good nature provided for real needs. No sane man
• 4:17:48
  at last distrusts himself. His existence is a perfect answer to all sentimental cavils.
• 4:17:55
  If he is, he is wanted, And as the precise properties that
• 4:17:59
  are required, that we are here is proof we ought to be here.
• 4:18:03
  We have as good right and the same sort of right to be here as
• 4:18:07
  Cape Court or Sandy Hook have to be there. To say then the majority
• 4:18:14
  are wicked means no malice, no bad heart in the observer, but simply
• 4:18:19
  that the majority are unripe and have not yet come to themselves, do not
• 4:18:23
  yet know their opinion. That if they knew, it is an oracle for
• 4:18:29
  them and for all. But in the passing moment the quadruped interest is very
• 4:18:34
  prone to prevail, and this beast fools whilst it makes the discipline of the
• 4:18:38
  world. The school of heroes. The glory of martyrs has provoked in every
• 4:18:45
  age the satire of wits and the tears of good men. They find the
• 4:18:49
  journals, the clubs, the governments, the churches to be in the interest
• 4:18:55
  and the pay of the devil. And wise men have met this obstruction in
• 4:18:59
  their times, like Socrates with his famous irony, like Bacon with life long
• 4:19:04
  dissimulation, like Erasmus with the praise of folly, Like Rabellette with its satire
• 4:19:11
  rending the nations. Quote. They were the fools who cried against me,
• 4:19:18
  you will say, end quote, wrote the Chevalier de Bouffley to grim quote,
• 4:19:22
  Ay, but the fools are the advantage of numbers, and tis that
• 4:19:26
  which decides. Tis of no use for us to make war with them.
• 4:19:30
  We shall not weaken them. They will always be the masters. There will
• 4:19:34
  not be a practice or a usage introduced of which they are not the authors
• 4:19:40
  end quote. In front of these sinister facts, the first lesson of history
• 4:19:47
  is the good of evil. Good is a good doctor, but bad is
• 4:19:52
  sometimes a better Tis the oppressions of William the Norman, savage forest laws and
• 4:19:57
  crushing despotism that made possible the inspirations of Magna Carta and of John at the
• 4:20:04
  first wanted money, armies, castles, and as much as he could get.
• 4:20:10
  It was necessary to call the people together by shorter, swifter ways,
• 4:20:14
  and the House of Commons arose to obtain subsidies. He paid in privileges.
• 4:20:19
  In the twenty fourth year of his reign, he decreed quote that no tax
• 4:20:23
  should be levied without consent of Lords and Commons end quote which is the basis
• 4:20:29
  of the English Constitution. Plutarch affirms that the cruel Wars which followed the March
• 4:20:36
  of Alexander introduced the civility, language and arts of Greece into the Savage East,
• 4:20:42
  introduced marriage, built seventy cities, and united hostile nations under one government.
• 4:20:49
  The barbarians who broke up the Roman Empire did not arrive at day too
• 4:20:53
  soon. Schiller says the Thirty Years War made Germany a nation of selfish despots.
• 4:21:02
  Serve men immensely, as Henry the Eighth in the contest with the Pope,
• 4:21:07
  as the infatuations no less than the wisdom of Cromwell, as the ferocity
• 4:21:11
  of the Russian sires, as the fanaticism of the French regicides of seventeen eighty
• 4:21:17
  nine. The frost which kills the harvest of a year saves the harvests of
• 4:21:22
  a century by destroying the weevil or the locust. Wars, fires, plagues,
• 4:21:30
  break up immovable routine, clear the ground of rotten races and dens of
• 4:21:34
  distemper, and open a fair field to new men. There is a tendency
• 4:21:40
  in things to right themselves, and the war or revolution or bankruptcy that shatters
• 4:21:45
  a rotten system allows things to take a new and natural order. The sharpest
• 4:21:51
  evils are bent into that periodicity which makes the errors of planets and the fevers
• 4:21:56
  and distempers of men. Self limiting nature is upheld by antagonism, passions,
• 4:22:04
  resistance, danger are educators. We acquire the strength we have overcome without war,
• 4:22:12
  no soldier without enemies, no hero. The sun were insipid if the
• 4:22:18
  universe were not opaque. And the glory of character is in affronting the horrors
• 4:22:22
  of depravity to draw thence new nobilities of power, as art lives and thrills
• 4:22:30
  in new use, and combining of contrasts, and mining into the dark evermore
• 4:22:34
  for blacker pits of night. What would painter do? Or what would poet
• 4:22:41
  or saint. But for crucifixions and hells, and evermore in the world is
• 4:22:45
  this marvelous balance of beauty and disgust, magnificence and rats, no antoniness.
• 4:22:52
  But a poor washerwoman said quote, the more trouble, the more lion.
• 4:22:59
  That's my prince end. I do not think very respectfully of the designs or
• 4:23:06
  the doings of the people who went to California in eighteen forty nine. It
• 4:23:11
  was a rush and a scramble of needy adventurers, and in the western country
• 4:23:15
  a general jail delivery of all the rowdies of the rivers. Some of them
• 4:23:21
  went with honest purposes, some with very bad ones, and all of them
• 4:23:26
  with the very commonplace wish to find a short way to wealth. But nature
• 4:23:30
  watches over all and turns these malfeasance to good. California gets peopled and subdued,
• 4:23:37
  civilized in this immoral way, and on this fiction, a real prosperity
• 4:23:42
  is rooted and grown. Tis a decoy duck, tis tubs thrown to amuse
• 4:23:48
  the whale. But real ducks and whales that yield oil are caught and out
• 4:23:56
  of sabine rapes and out of robbers fories, real bombs, and their heroisms
• 4:24:00
  come in fullness of time. In America, the geography is sublime, but
• 4:24:07
  the men are not. The inventions are excellent, but the inventors One is
• 4:24:11
  sometimes ashamed of the agencies by which events so grand as the opening of California,
• 4:24:18
  of Texas, of Oregon, and the junction of the two oceans are
• 4:24:22
  affected, are paltry, coarse, selfishness, fraud, and conspiracy. And
• 4:24:27
  most of the great results of history are brought about by discreditable means. The
• 4:24:33
  benefaction derived in Illinois and the Great West from railroads is inestimable and vastly exceeding
• 4:24:41
  any intentional philanthropy on record. What is the benefit done by a good king
• 4:24:48
  Alfred, or by a Howard or Pastolozzi, or Elizabeth Frye or Florence Nightingale,
• 4:24:55
  or any lover less or larger compared with the involuntary blessing wrought on nations
• 4:25:00
  by the selfish capitalists who build the Illinois, Michigan and the network of the
• 4:25:06
  Mississippi Valley roads, which have evoked not only all the wealth of the soil,
• 4:25:11
  but the energy of millions of men. Tis a sentence of ancient wisdom.
• 4:25:17
  Quote that God hangs the greatest weights on the smallest wires end quote.
• 4:25:23
  What happens thus to nations befalls every day in private houses. When the friends
• 4:25:29
  of a gentleman brought to his notice the follies of his sons, with many
• 4:25:33
  hints of their danger, he replied that he knew so much mischief when he
• 4:25:37
  was a boy, and had turned out on the whole so successfully, that
• 4:25:40
  he was not alarmed by the dissipation of boys to dangerous water. But he
• 4:25:44
  thought they would soon touch bottom and then swim to the top. This is
• 4:25:48
  bold practice, and there are many failures to a good escape. Yet one
• 4:25:53
  would say that a good understanding would suffice, as well as moral sensibility,
• 4:25:59
  to keep one erect. The gratifications of the passions are so quickly seen to
• 4:26:03
  be damaging, and what men like least seriously lowering them in social rank,
• 4:26:10
  then all talent sinks with character. Quote Quiemois le Ruro see as Saint merit.
• 4:26:18
  End quote said Voltaire. We see those who surmount, by dint of
• 4:26:22
  some egotism or infatuation, obstacles from which the prudent recoil. The right partisan
• 4:26:30
  is a heady narrow man, who, because he does not see many things,
• 4:26:33
  sees some one thing with heat and exaggeration. And if he falls among
• 4:26:37
  other narrow men or on objects which have a brief importance as some trade or
• 4:26:42
  politics of the hour, he prefers it to the universe, and seems inspired
• 4:26:48
  and a God send to those who wish to magnify the matter and carry a
• 4:26:51
  point better. Certainly if we could secure the strength and fire which rude passionate
• 4:26:57
  men bring into society, quite clear of their vices. But who dares draw
• 4:27:03
  out the lynchpin from the wagon wheel? Tis so manifest that there is no
• 4:27:07
  moral deformity, but is a good passion out of place. That there is
• 4:27:12
  no man who is not indebted to his foibles. That, according to the
• 4:27:17
  old oracle quote, the furies are the bonds of men end quote. That
• 4:27:22
  the poisons are our principal medicines, which kill the disease and save the life.
• 4:27:29
  In the high prophetic phrase, he causes the wrath of man to praise
• 4:27:33
  him. And twists and wrenches are evil to our good, Shakespeare wrote,
• 4:27:40
  quote, tis said best men are molded of their faults end quote. And
• 4:27:45
  great educators and law givers and especially generals and leaders of colonies, mainly rely
• 4:27:52
  on this stuff and esteem men of irregular and passional force the best timber,
• 4:27:56
  a man of sense and energy. The lay head at the farm school in
• 4:28:00
  Boston Harbor said to me, quote, I want none of your good boys,
• 4:28:06
  give me the bad ones end quote. And this is the reason I
• 4:28:08
  suppose why, as soon as the children are good, the mothers are scared
• 4:28:14
  and think they are going to die. Mirabeau said, quote, there are
• 4:28:18
  none but men of strong passions capable of going to greatness, none but such
• 4:28:22
  capable of meriting the public gratitude end quote. Passion, though a bad regulator,
• 4:28:30
  is a powerful spring. Any absorbing passion has the effect to deliver from
• 4:28:34
  the little coils and cares of every day. This the heat which sets our
• 4:28:38
  human atoms spinning, overcomes the friction of crossing thresholds and first addresses in society,
• 4:28:45
  and gives us a good start and speed, easy to continue when once
• 4:28:49
  it is begun. In short, there is no man who is not at
• 4:28:53
  some time indebted to his vices, as no plant that is not fed from
• 4:28:59
  mineer. We only insist that the man meliorate, and that the plant grow
• 4:29:03
  upward. And convert the base into the better nature. The wise workmen will
• 4:29:10
  not regret the poverty or the solitude which brought out his working talents. The
• 4:29:15
  youth is charmed with the fine air and accomplishments of the children of fortune.
• 4:29:18
  But all great men come out of the middle classes. Tis better for the
• 4:29:23
  head, tis better for the heart. Marcus Antoninus says that Fronto told him
• 4:29:29
  quote that the so called high born are for the most part heartless end quote.
• 4:29:34
  Whilst nothing is so indicative of deepest culture as a tender consideration of the
• 4:29:40
  ignorant. Charles James Fox said of England, quote, the history of this
• 4:29:45
  country proves that we are not to expect from men in affluent circumstances the vigilance,
• 4:29:52
  energy and exertion, without which the House of Commons would lose its greatest
• 4:29:56
  force and weight. Human nature is prone to indulgence, and the most meritorious
• 4:30:03
  public services have always been performed by persons in a condition of life were removed
• 4:30:07
  from opulence end quote. And yet what we ask daily is to be conventional.
• 4:30:15
  Supply most kind Gods. This defect in my address, in my form,
• 4:30:19
  in my fortunes, which puts me a little out of the ring.
• 4:30:23
  Supply it, and let me be like the rest, whom I admire,
• 4:30:26
  and on good terms with them. But the wise gods say no, we
• 4:30:32
  have better things for thee By humiliations, by defeats, by loss of sympathy,
• 4:30:37
  by goals of disparity. Learn a wider truth and humanity than that of
• 4:30:41
  a fine gentleman. A fifth Avenue landlord, a west end householder is not
• 4:30:48
  the highest style of man. And though good hearts and sound minds are of
• 4:30:52
  no condition, yet he who is to be wise for many must not be
• 4:30:56
  protected. He must know the huts where poor men lie, and the chores
• 4:31:00
  which poor men do. The first class mindes Aesop, Socrates, Servantes,
• 4:31:08
  Shakespeare, Franklin had the poor man's feeling and mortification. A rich man was
• 4:31:15
  never insulted in his life, But this man must be stung. A rich
• 4:31:18
  man was never in danger from cold, or hunger, or war or ruffians.
• 4:31:25
  And you can see he was not from the moderation of his ideas.
• 4:31:27
  Tis a fatal disadvantage to be cockered and to eat too much cake. What
• 4:31:33
  tests of manhood could he stand? Take him out of his protections. He
• 4:31:37
  is a good bookkeeper, or is a shrewd adviser in the insurance office.
• 4:31:41
  Perhaps he could pass a college examination and take his degrees. Perhaps he can
• 4:31:47
  give wise counsel in a court of law. Now plant him down among farmers,
• 4:31:52
  firemen, Indians and emigrants, Set a dog on him, set a
• 4:31:57
  highwayman on him. Try him with the cause of mobs, sent them to
• 4:32:02
  Kansas, to Pike's Peak, to Oregon. And if he have true faculty,
• 4:32:07
  this may be the element he wants, and he will come out of
• 4:32:10
  it with broader wisdom and manly power. Aesop Sadie, Servantes regnard, have
• 4:32:18
  been taken by corsairs, left for dead, sold for slaves, and know
• 4:32:22
  the realities of human life. Bad times have a scientific value. These are
• 4:32:30
  occasions a good learner would not miss. As we go gladly to fannel Hall,
• 4:32:34
  to be played upon by the stormy winds and strong fingers of enraged patriotism.
• 4:32:40
  So is a fanatical persecution, civil war, national bankruptcy, or revolution
• 4:32:45
  more rich in the central tones than languid years of prosperity. What had been
• 4:32:51
  ever since our memory solid continent yawns apart and discloses its composition and genesis.
• 4:32:59
  We learned geology the morning after the earthquake on ghastly diagrams of cloven mountains,
• 4:33:04
  upheaved plains, and the dry bed of the sea. In our life and
• 4:33:11
  culture, everything is worked up and comes in use passion, war, revolt,
• 4:33:18
  bankruptcy, and not less folly and blunders, insult anoue and bad company.
• 4:33:26
  Nature is a rag merchant who works up every shred and old an end
• 4:33:30
  into new creations, like a good chemist whom I found the other day in
• 4:33:33
  his laboratory, converting his old shirts into pure white sugar. Life is a
• 4:33:41
  boundless privilege. And when you pay for your ticket and get into the car,
• 4:33:45
  you have no guess what good company you shall find there. You buy
• 4:33:48
  much that is not rendered in the bill. Men achieve a certain greatness unawares
• 4:33:55
  when working to another aim. If now, in this connection of the cause,
• 4:34:00
  we should venture on laying down the first obvious rules of life. I
• 4:34:03
  will not here repeat the first rule of economy, already propound at once and
• 4:34:07
  again that every man shall maintain himself. But I will say get health,
• 4:34:14
  no labor pains, temperance, poverty, nor exercise that can gain it must
• 4:34:19
  be grudged for sickness is a cannibal which eats up all the life and youth
• 4:34:25
  it can lay hold of, and absorbs its own sons and daughters. I
• 4:34:30
  figure it as a pale, wailing, distracted phantom, absolutely selfish, heedless
• 4:34:37
  of what is good, and great attentive to its sensations, losing its soul
• 4:34:41
  and afflicting other souls with meanness and mopings, and with ministration to its veracity
• 4:34:47
  of trifles. Doctor Johnson said severely, quote every man is a rascal as
• 4:34:52
  soon as he is sick. End quote. Drop the cant and treat it
• 4:34:56
  sanely. In dealing with the drunken, we do not affect to be drunk.
• 4:35:00
  We must treat the sick with the same firmness, giving them, of
• 4:35:04
  course every aid, but withholding ourselves. I once asked the clergyman in a
• 4:35:10
  retired town, who were as companions, what man of ability he saw.
• 4:35:15
  He replied that he spent his time with the sick and the dying. I
• 4:35:18
  said, he seemed to me to need quite other company, and all the
• 4:35:22
  more that he had this, for if people were sick and dying to any
• 4:35:25
  purpose, we would leave all and go to them. But as far as
• 4:35:30
  I had observed. They were as frivolous as the rest, and sometimes much
• 4:35:33
  more frivolous. Let us engage our companions, not to spare us. I
• 4:35:37
  knew a wise woman who said to her friends, quote when I am old,
• 4:35:42
  rule me end quote. And the best part of health is fine disposition.
• 4:35:48
  It is more essential than talent. Even the works of talent. Nothing
• 4:35:52
  will supply the want of sunshine to peaches. And to make knowledge valuable,
• 4:35:57
  you must have the cheerfulness of wisdom. Whenever you are sincerely pleased, you
• 4:36:02
  are nourished. The joy of the spirit indicates its strength. All healthy things
• 4:36:07
  are sweet tempered. Genius works in sport, and goodness smiles to the last.
• 4:36:15
  And for the reason that whoever sees the law which distributes things does not
• 4:36:18
  despond, but is animated to great desires and endeavors. He who desponds betrays
• 4:36:26
  that he has not seen it. Tis a Dutch proverb that quote pain costs
• 4:36:32
  nothing end quote such arts preserving qualities and damned climates. Well, sunshine costs
• 4:36:38
  less, yet is finer pigment, And so of cheerfulness or good temper.
• 4:36:45
  The more it is spent, the more of it remains. The latent heat
• 4:36:48
  of an ounce of wood or stone is inexhaustible. You may rub the same
• 4:36:52
  chip of pine to the point of kindling a hundred times, and the power
• 4:36:56
  of happiness of any soul is not to be computed or drained. It observed
• 4:37:03
  that the depression of spirits develops the germs of a plague in individuals and nations.
• 4:37:11
  It is an old commendation of right behavior. Ali isletus sappi and sibi,
• 4:37:17
  which our English proverb translates be merry and wise. I know how easy
• 4:37:23
  it is to men of the world to look grave and sneer at your sanguine
• 4:37:27
  youth and its glittering dreams. But I find the gayest castles in the air
• 4:37:33
  that were ever piled far better for comfort and for use than the dungeons in
• 4:37:37
  the air that are daily dug and caverned out by grumbling, discontented people.
• 4:37:42
  I know those miserable fellows, and I hate them who see a black star
• 4:37:48
  always riding through the light and colored clouds in the sky overhead. Waves of
• 4:37:52
  light pass over and hide it for a moment. But a black star keeps
• 4:37:56
  fast in the zenith, but power edwell with cheerfulness hope puts us in a
• 4:38:03
  working mood, whilst despair is no muse and untunes the active powers. A
• 4:38:07
  man should make life and nature happier to us, or it better never been
• 4:38:11
  born. When the political economist reckons up the unproductive classes, he should put
• 4:38:18
  at the head this class of pitiers of themselves, cravers of sympathy, bewailing
• 4:38:23
  imaginary disasters. An old French verse runs, in my translation, some of
• 4:38:30
  your graves you have cured, and the sharpest you still have survived. But
• 4:38:33
  what torments of pain you endured from evils that never arrived. There are three
• 4:38:41
  wants which never can be satisfied. That of the rich, who wants something
• 4:38:45
  more, that of the sick, who wants something different, and that of
• 4:38:49
  the traveler, who says, anywhere but here. The Turkish cuddy said to
• 4:38:56
  Layard, quote, after the fashion of thy people, thoust one from one
• 4:39:00
  place to another until they art happy and content in none. My countrymen are
• 4:39:07
  not less infatuated with the Rococo toy of Italy. All America seems on the
• 4:39:11
  point of embarking for Europe. But we shall not always traverse seas and lands
• 4:39:17
  with light purposes and for pleasure, as we say, one day we shall
• 4:39:21
  cast out the passion for Europe by the passion for America. Culture will give
• 4:39:26
  gravity and domestic rest to those who now travel only as not knowing how else
• 4:39:30
  to spend money. Already who provoke pity like that excellent family party just arriving
• 4:39:37
  in their well appointed carriage, as far from home and any honest end.
• 4:39:41
  As ever, each nation has asked successively what are they here for, until
• 4:39:47
  at last the party are shamefaced and anticipate the question at the gates of each
• 4:39:52
  town. Genial manners are good and power of accommodation to any circumstance. But
• 4:39:57
  the high price of life. The crowning fortune of a man is to be
• 4:40:02
  borne with a bias to some pursuit which finds him in employment and happiness,
• 4:40:07
  whether it be to make baskets or broadswords, or canals, or statutes or
• 4:40:14
  songs. I doubt not this was the meaning of Socrates when he pronounced artists
• 4:40:19
  the only truly wise, as being actually not apparently so. In childhood we
• 4:40:27
  fancied ourselves walled in by the horizon as by a glass bell, and doubted
• 4:40:32
  not by distant travel we should reach the baths of the descending sun and stars.
• 4:40:37
  On experiment, the horizon flies before us and leaves us on an endless
• 4:40:41
  common sheltered by no glass bell. Yet is strange, how tenaciously we cling
• 4:40:48
  to that bell astronomy of a protecting domestic horizon. I find the same allusion
• 4:40:52
  in the search after happiness, which I observe every summer, recommenced in this
• 4:40:57
  neighborhood soon after the par of the birds. The young people do not like
• 4:41:02
  the town, do not like the sea shore. They will go inland,
• 4:41:06
  find a dear cottage deep in the mountains, secret as their hearts. They
• 4:41:11
  set forth on their travels in search of a home. They reach Berkshire,
• 4:41:15
  they reach Vermont. They look at the farms, good farms, high mountain
• 4:41:19
  sides. But where is a seclusion? The farm is near. This tis
• 4:41:25
  near that they have got far from Boston, but is near Albany, or
• 4:41:29
  near Burvington, or near Montreal. They explore a farm, but the house
• 4:41:33
  is small, old, thin, discontented people live there and are gone.
• 4:41:40
  There's too much sky, too much outdoors, too public. The youth aches
• 4:41:45
  for solitude. When he comes to the house. He passes through the house
• 4:41:51
  that does not make the deep recess. He sought. Ah, now I
• 4:41:55
  perceive, he says, it must be deep with persons friends. He can
• 4:42:00
  give death, Yes, but there is a great dearth this year of friends,
• 4:42:04
  hard to find and hard to have. When found, they are just
• 4:42:08
  going away. They too are in the whirl of the flitting world, and
• 4:42:11
  have engagements and necessities. They are just starting for Wisconsin. Have letters from
• 4:42:17
  Bremen. See you again soon. Slow, slow to learn the lesson that
• 4:42:22
  there is but one death, but one interior. And that is his purpose.
• 4:42:29
  When joy or calamity or genius shall show him it, then woods,
• 4:42:33
  then farms, then city shopmen and cab drivers indifferently with profit or friend will
• 4:42:38
  mirror back to him its unfathomable heaven, its populous solitude. The uses of
• 4:42:47
  travel are occasional and short. But the best fruit it finds when it finds
• 4:42:51
  it is conversation. And this is a main function of life. What a
• 4:42:56
  difference in the hospitality of minds inestimable is he to whom we can say what
• 4:43:00
  we cannot say to ourselves. Others are involuntarily hurtful to us, and bereavers
• 4:43:07
  of the power of thought, impound and imprison us. As when there is
• 4:43:11
  sympathy. There needs but one wise man in a company, and all are
• 4:43:15
  wise. So a blockhead makes a blockhead of his companion. Wonderful power to
• 4:43:22
  be numb possesses this brother when he comes into the office of public room.
• 4:43:26
  The society dissolves, one after another slips out, and the apartment is at
• 4:43:32
  his disposal. What is incurable but a frivolous habit. A fly is as
• 4:43:37
  untamable as a hyaena. Yet folly in the sense of fun, fooling,
• 4:43:42
  or dawdling can easily be borne. As Tyrne said, quote, I find
• 4:43:48
  nonsense singularly refreshing end quote. But a virulent, aggressive fool tains the reason
• 4:43:55
  of a household. I've seen a whole family of quiet, sensible people unhinged
• 4:44:00
  and beside themselves victims of such a rogue. For the steady wrong headedness of
• 4:44:04
  one perverse person irritates the best, since we must withstand absurdity. But resistance
• 4:44:12
  only exasperates the acrid fool, who believes that nature and gravitation are quite wrong
• 4:44:18
  and he only is right. Hence, all the dozen inmates are soon perverted,
• 4:44:22
  with whatever virtues and industries they have, into contradictors. Accusers, explainers,
• 4:44:29
  and repairs of this one malefactor, like a boat about to be overset,
• 4:44:33
  or a carriage run away, with not only the foolish pilot or driver,
• 4:44:37
  but everybody on board, is forced to assume strange and ridiculous attitudes to
• 4:44:42
  balance the vehicle and prevent the upsetting. For remedy. Whilst the case is
• 4:44:48
  yet mild, I recommend phlegm and truth. Let all the truth that is
• 4:44:52
  spoken or done be at the zero of indifferency, or truth itself will be
• 4:44:57
  folly. But when the case is seated and malignant, the only safety is
• 4:45:03
  an amputation. As seamen say, you shall cut and run. How to
• 4:45:08
  live with unfit companions? For with such life is for the most part spent,
• 4:45:15
  and experience teaches little better than our earliest instinct of self defense, namely
• 4:45:19
  not to engage, not to mix yourself in any manner with him, but
• 4:45:23
  let their madness spend itself unopposed. You are you, and I am I.
• 4:45:32
  Conversation is an art in which a man has all mankind for his competitors.
• 4:45:37
  For it is that which all are practicing every day while they live.
• 4:45:41
  Our habit of thought take men as they rise is not satisfying in the common
• 4:45:47
  experience. I fear it is poor and squalid. The success which will content
• 4:45:52
  them is a bargain, a lucrative employment, an advantage gained over a competitor,
• 4:45:59
  a marriage, a patrimony, a legacy, and the like. With
• 4:46:03
  these objects, their conversation deals with services, politics, trade, personal defects,
• 4:46:10
  exaggerated bad news, and the reign. This is forlorn, and they
• 4:46:14
  feel sore and sensitive. Now, if one comes, who can illuminate this
• 4:46:18
  dark house with thoughts, show them their native riches, What gifts they have,
• 4:46:25
  how indispensable each is, What magical powers over nature and men? What
• 4:46:30
  access to poetry, religion, and the powers which constitute character. He wakes
• 4:46:36
  in them the feeling of worth. His suggestions require new ways of living,
• 4:46:40
  new books, new men, new arts and sciences. Then we come out
• 4:46:45
  of our ex shell existence into the great dome, and see the zenith over
• 4:46:51
  and the native under us. Instead of the tanks and buckets of knowledge to
• 4:46:55
  which we are daily confined. We come down to the shore of the sea
• 4:46:59
  and dip our hands in its miraculous waves. Tis wonderful the effect on the
• 4:47:03
  company. They are not the men they were, They have all been to
• 4:47:07
  California, and all have come back millionaires. There is no book, and
• 4:47:11
  no pleasure in life comparable to it. Ask what is best in our experience,
• 4:47:15
  and we shall say a few pieces of plain Dealing with wise people,
• 4:47:19
  our conversation once and again has surprised us that we belong to better circles than
• 4:47:25
  we have yet beheld, that a mental power invites us, whose generalizations are
• 4:47:30
  more worth for joy and for effect than anything that is now called philosophy or
• 4:47:33
  literature. In excited conversation, we have glimpses of the universe, hints of
• 4:47:40
  power native to the soul, far darting lights, and shadows of an andy's
• 4:47:45
  landscape, such as we can hardly attain in lone meditation. Here are oracles,
• 4:47:49
  sometimes profusely given to which the memory goes back in barren hours. Add
• 4:47:56
  the consent of will and temperament, and there exists the covenant of friendship.
• 4:48:03
  Our chief want in life is somebody who shall make us do what we can.
• 4:48:08
  This is the service of a friend. With him we are easily great.
• 4:48:14
  There is a sublime attraction in him to whatever virtue is in us.
• 4:48:18
  How he flings wide the doors of existence. What questions we ask of him,
• 4:48:23
  what an understanding we have? How few words are needed? It is
• 4:48:27
  the only real society. An Eastern poet, Ali ben Abu Talib writes with
• 4:48:33
  sad truth quote, he who has a thousand friends has not a friend to
• 4:48:38
  spare, and he who has one enemy shall meet him everywhere end quote.
• 4:48:45
  But few writers have said anything better to this point than Hafiz, who indicates
• 4:48:49
  this relation as the test of mental health. Quote, Thou learnest no secret
• 4:48:56
  until thou knowest friendship, since to the unsound, no heavenly knowledge enters.
• 4:49:03
  Neither is life long enough for friendship that is a serious and majestic affair,
• 4:49:07
  like our royal presence or a religion, and not a postilion's dinner to be
• 4:49:12
  eaten on the run. There is a pudency about friendship as about love,
• 4:49:18
  And though fine souls never lose sight of it, yet they do not name
• 4:49:21
  it with the first class of men. Our friendship or good understanding goes quite
• 4:49:26
  behind all accidents of estrangement, of condition of reputation. And yet we do
• 4:49:33
  not provide for the greatest good of life. We take care of our health,
• 4:49:37
  we lay up money, we make our roof tight, and our clothing
• 4:49:41
  sufficient, But who provides wisely that he shall not be wanting in the best
• 4:49:45
  property of all friends. We know that all our training is to fit us
• 4:49:51
  for this, and we do not take the step towards it. How long
• 4:49:55
  shall we sit and wait for these benefactors. It makes no difference in looking
• 4:50:00
  back five years, how you've been dieted or dressed, whether you have been
• 4:50:04
  lodged on the first floor or the attic, whether you have had gardens and
• 4:50:08
  baths, good cattle and horses have been carried in a neat equipage, or
• 4:50:14
  in a ridiculous truck. These things are forgotten so quickly and leave no effect.
• 4:50:19
  But it counts much whether we have had good companions in that time,
• 4:50:23
  almost as much as what we have been doing. And see the overpowering importance
• 4:50:29
  of neighborhood in all association. As it is marriage, fit or unfit,
• 4:50:34
  that makes our home. So it is who lives near us of equal social
• 4:50:41
  degree, A few people at convenient distance, no matter how bad company,
• 4:50:45
  these and these only shall be your life's companions. And all those who are
• 4:50:51
  native, congenial, and by many an oath of the heart sacramented to you,
• 4:50:56
  are gradually and totally lost. I not deal systematically with this fine element
• 4:51:02
  of society. And one may take a good deal of pains to bring people
• 4:51:04
  together and to organize clubs and debating societies, and yet no result carve it.
• 4:51:11
  But it is certain that there is a great deal of good in us
• 4:51:15
  that does not know itself, and that a habit of union and competition brings
• 4:51:18
  people up and keeps them up to their highest point. That life would be
• 4:51:23
  twice or ten times life if spent with wise and fruitful companions. The obvious
• 4:51:32
  inference is a little useful deliberation and preconcert when one goes to buy house and
• 4:51:37
  land. But we live with people on other platforms. We live with dependence,
• 4:51:44
  not only with the young, whom we are to teach all we know
• 4:51:47
  and clothe with the advantages we have earned, but also with those who serve
• 4:51:51
  us directly and for money. Yet the old rules hold good. Let not
• 4:51:56
  the tivy mercenary. Though the service is measured by mine, make yourself necessary
• 4:52:02
  to somebody, do not make life hard to any This point is acquiring new
• 4:52:07
  importance in American social life. Our domestic service is usually a foolish fucas of
• 4:52:12
  unreasonable demand on one side, and shirking on the other. A man of
• 4:52:18
  wit was asked in the train what was his errand in the city he replied,
• 4:52:22
  I've been sent to procure an angel to do cooking. A lady complained
• 4:52:29
  to me that of her two maidens, one was absent minded and the other
• 4:52:33
  was absent bodied. And the evil increases from the ignorance and hostility of every
• 4:52:37
  ship load of the immigrant population swarming into houses and farms. Few people discern
• 4:52:44
  that it rests with the master or the mistress, what service comes from the
• 4:52:48
  man or the maid, that this identical hussy was a tutelar spirit in one
• 4:52:52
  house and a herodine in the other. All sensible people are selfish, and
• 4:52:59
  nature is tugging at every contract to make the terms of it fair. If
• 4:53:03
  you are proposing only your own, the other party must deal little hardly by
• 4:53:07
  you. If you deal generously, the other those selfish and unjust will make
• 4:53:14
  an exception in your favor and deal truly with you. When I asked an
• 4:53:18
  iron master about the slag and cinder in railroad iron, oh, he said,
• 4:53:22
  there's always good iron to be had. If there's cinder in the iron
• 4:53:26
  tis because there was cinder in the pay. But why multiply these topics and
• 4:53:33
  their illustrations, which are endless? Life brings to each his task. And
• 4:53:38
  whatever art you select, algebra, planting, architecture, poems, commerce,
• 4:53:45
  politics, all are attainable, even to the miraculous triumphs. On the same
• 4:53:51
  terms of selecting that for which you are apt. Begin at the beginning,
• 4:53:55
  proceed in order, step by step. Tis as easy to iron anchors and
• 4:54:00
  braid cannons as to braid stroll, to boil granite as to boil water.
• 4:54:07
  If you take all the steps in order. Wherever there is failure, there
• 4:54:11
  is some giddiness, some superstition about luck, some step omitted which nature never
• 4:54:17
  pardons. The happy conditions of life may be had on the same terms.
• 4:54:22
  Their attraction for you is the pledge that they are within your reach. Our
• 4:54:26
  prayers are prophets. There must be fidelity, and there must be adherents.
• 4:54:33
  How respectable life that clings to its objects. Youthful aspirations are fine things.
• 4:54:38
  Your theories and plans of life are fair and commendable. But will you stick
• 4:54:44
  not one I fear in that common full of people, or in a thousand
• 4:54:48
  but one? And when you text them with treachery and remind them of their
• 4:54:53
  high resolutions. They have forgotten that they may avow. The individuals are future
• 4:55:00
  and in the act of becoming something else and irresponsible. The race is great,
• 4:55:06
  the ideal fair, but the men whiffling and unsure. The hero is
• 4:55:11
  he who is immovably centered. The main difference between people seems to be that
• 4:55:17
  one man can come under obligations on which he can rely is obligable, and
• 4:55:22
  another is not. As he has not a law within him, there is
• 4:55:26
  nothing to tie him to tis inevitable to name particulars of virtue and of condition,
• 4:55:33
  and to exaggerate them. But all rests at last on that integrity which
• 4:55:38
  dwarfs talent and consparate sanity consists in not being subdued by your means. Fancy
• 4:55:47
  prices are paid for position and for the culture of talent, but to the
• 4:55:51
  grand interests, superficial success is of no account. The man, it is
• 4:55:56
  his attitude, not feats, but forces, not on set days, on
• 4:56:00
  public occasions, but at all hours and in repose alike, as an energy,
• 4:56:07
  still formidable and not to be disposed of. The populace, says with
• 4:56:12
  Horn took quote if you would be powerful, pretend to be powerful. End
• 4:56:18
  quote. I prefer to say with the old prophet quote seekest thou great things,
• 4:56:25
  seek them not end quote, or what was said of a Spanish prince
• 4:56:30
  quote the more he took from him, the greater he looked. End quote.
• 4:56:36
  Pluon riote pluly la grande. The secret of culture is to learn that
• 4:56:41
  a few great points steadily reappear alike in the poverty of the obscurest farm and
• 4:56:48
  the miscellany of metropolitan life, and that these few are alone to be regarded.
• 4:56:53
  The escape from all false ties, courage to be what we are,
• 4:56:59
  and love of what as simple and beautiful, Independence and cheerful relation. These
• 4:57:04
  are the essentials. These and the wish to serve to add somewhat to the
• 4:57:11
  well being of men. End of essay seven Considerations, Essay eight. Beauty
• 4:57:22
  was never form and never face. So sweet to say it as only grace,
• 4:57:26
  which did not slumber like a stone, but hovered gleaming, and was
• 4:57:30
  gone. Beauty changed He everywhere in flame, in storm, in clouds of
• 4:57:37
  air. He smote a lake to feed his eye with the barrel beam of
• 4:57:41
  the broken wave. He flung in pebbles well to hear the moment's music,
• 4:57:45
  which they gave oft pealed for him a lofty tone. From nodding pole and
• 4:57:51
  belting zone. He heard a voice none else could hear. From scentered and
• 4:57:56
  from errands sphere, the quaking earth, dead quake in rhyme, seize apt
• 4:58:02
  and flowed in epic chime. In dens of passion and pits of woe,
• 4:58:07
  he saw strong errors struggling through to sun the dark and solve the curse,
• 4:58:14
  and beamed to the bounds of the universe. While thus to love he gave
• 4:58:18
  his days in loyal worship, scorning praise. How spread their allures for him
• 4:58:23
  in vain, thieving ambition and paltring gain. He thought it happier to be
• 4:58:30
  dead, to die for beauty, than live for bread beauty. The spiral
• 4:58:37
  tendency of vegetation infects education. Also. Our books approach very slowly the things
• 4:58:45
  we most wished to know. What a parade we make of our science,
• 4:58:48
  and how far off and at arm's length it is from its objects. Our
• 4:58:53
  botany is all names, not powers. Poets and romances talk of her,
• 4:59:00
  of grace and healing. But what does the botanist know of the virtues of
• 4:59:04
  his weeds. The geologist lays bare the strata and can tell them all on
• 4:59:10
  his fingers. But does he know what effect passes into the man who builds
• 4:59:15
  his house in them, What effect on the race that inhabits a granite shelf,
• 4:59:19
  What on the inhabitants of marl and of alluvium. We should go to
• 4:59:25
  the ornithologist with a new feeling if he could teach us what the social birds
• 4:59:30
  say when they sit in the autumn council, talking together in the trees.
• 4:59:34
  The want of sympathy makes his record a dull dictionary. His result is a
• 4:59:40
  dead bird. The bird is not in its answers and inches, but its
• 4:59:45
  relations to nature. And the skin or skeleton you show me is no more
• 4:59:51
  a heron than a heap of ashes or a bottle of gases into which his
• 4:59:55
  body has been reduced. Is Dante or Washington. The naturalist is led from
• 5:00:00
  the road by the whole distance of his fancied advance. The boy had just
• 5:00:06
  refused when he gazed at the shells on the beach or the flowers in the
• 5:00:10
  meadow, unable to call them by their names. Then the man in the
• 5:00:14
  pride of his nomenclature. Astrology interested us for a tied man to the system
• 5:00:21
  instead of an isolated beggar. The farthest star felt him, and he felt
• 5:00:26
  the star. However rash and however falsified by pretenders and traders in it,
• 5:00:30
  the hint was true and divine, the soul's avowal of its large relations,
• 5:00:37
  and that climate century remote natures as well as near are part of its biography.
• 5:00:45
  Chemistry takes to pieces, but it does not construct alchemy, which sought
• 5:00:49
  to transmute one element into another, to prolong life, to arm with power
• 5:00:56
  that was in the right direction. All are signs lacks a human side.
• 5:01:02
  The tenant is more than the house bugs and stamens and spores on which we
• 5:01:07
  lavish so many years are not finalities. And man, when his powers unfold
• 5:01:12
  in order, will take nature along with him and emit light into all her
• 5:01:18
  recesses. The human heart concerns is more than the pouring into microscopes, and
• 5:01:23
  is larger than can be measured by the pompous figures of the astronomer. We
• 5:01:29
  are just so frivolous and skeptical men hold themselves cheap and vile, and yet
• 5:01:36
  a man is a faggot of thunderbolts, all the elements poured through his system.
• 5:01:41
  He is the flood of the flood, and fire of the fire.
• 5:01:45
  He feels the antipodes and the pole as drops of his blood. They are
• 5:01:48
  the extension of his personality. His duties are measured by that instrument he is,
• 5:01:55
  and a right and perfect man would be felt to the center of the
• 5:01:57
  Copernican c them. Tis curious that we only believe as deep as we live.
• 5:02:04
  We do not think heroes can exert any more awful power than that surface
• 5:02:08
  play which amuses us. A deep man believes in miracles, waits for them,
• 5:02:15
  believes in magic, believes that the orator will decompose his adversary, believes
• 5:02:21
  that the evil eye can wither, that the heart's blessing can heal, that
• 5:02:25
  love can exalt, talent can overcome all odds. From a great heart,
• 5:02:32
  secret magnetisms flow incessantly to draw great events. But we prize very humble utilities,
• 5:02:40
  a prudent husband, a good son, a voter, a citizen,
• 5:02:44
  and deprecate any romance of character, and perhaps reckon only his money, value,
• 5:02:49
  his intellect, his affection as a sort of bill of exchange. Easily
• 5:02:55
  convertible into fine chambers, pictures, music, and wine. The motive of
• 5:03:02
  science was the extension of man on all sides into nature, till his hands
• 5:03:06
  should touch the stars, his eyes see through the earth, his ears understand
• 5:03:11
  the language of beasts and bird, and the sense of the wind, and
• 5:03:15
  through his sympathy, heaven and Earth should talk with him. But that is
• 5:03:21
  not our science. These geologies, chemistries, astronomies seem to make wise,
• 5:03:27
  but they leave us where they found us. The invention is of use to
• 5:03:32
  the inventor, of questionable help to any other. The formulas of science are
• 5:03:37
  like the papers in your pocket book, of no value to any but the
• 5:03:41
  owner. Science in England in America is jealous of theory, hates the name
• 5:03:47
  of love and moral purpose. There's a revenge for this inhumanity. What manner
• 5:03:53
  of man does science make? The boy is not attracted. He says,
• 5:03:57
  I do not wish to be such a kind of man as my professor is.
• 5:04:02
  The collector has dried all the plants in his herbal but is lost weight
• 5:04:04
  and humor. He has got all snakes and lizards in his files. But
• 5:04:08
  science has done for him also, and has put the man into a bottle.
• 5:04:14
  Our reliance on the physician is a kind of despair of ourselves. The
• 5:04:18
  clergy have brunchitis, which does not seem a certificate of spiritual health. Mac
• 5:04:23
  cready thought it came of the falsetto of their voicing. An Indian prince Tissa,
• 5:04:30
  one day, riding in the forest, saw a herd of elk sporting.
• 5:04:33
  See how happy, he said, these browsing elks are. Why should
• 5:04:37
  not priests lodged and fed comfortably in the temples also amuse themselves. Returning home,
• 5:04:45
  he imparted this reflection to the king. The king on the next day
• 5:04:48
  conferred the sovereignty on him, saying, Prince, administer this empire for seven
• 5:04:55
  days. At the termination of that period, I shall put thee to death.
• 5:05:00
  At the end of the seventh day, the king inquired, from what
• 5:05:03
  cause hast thou become so emaciated? He answered, from the horror of death.
• 5:05:10
  The monarch rejoined, live my child, and be wise. Thou hast
• 5:05:14
  ceased to take recreation, saying to thyself, in seven days I shall be
• 5:05:18
  put to death. These priests in the temple incessantly meditate on death. How
• 5:05:25
  can they enter into healthful diversions. But the men of science, or the
• 5:05:30
  doctors, or the clergy are not victims of their pursuits more than others.
• 5:05:34
  The miller, the lawyer, and the merchant dedicate themselves to their own details,
• 5:05:40
  and do not come out men of more force. Have they divination,
• 5:05:45
  grand aims, hospitality of soul, and the equality to any event which we
• 5:05:49
  demand in man, or only the reactions of the mill, of the wares
• 5:05:55
  of the chicane. No object really interests us but man, and man only
• 5:06:00
  his superiorities. And though we are aware of a perfect law in nature,
• 5:06:04
  it has fascination for us only through its relation to him, or as it
• 5:06:10
  is rooted in the mind. At the birth of Winklemann, more than a
• 5:06:14
  hundred years ago, side by side with his arid, departmental post mortem science,
• 5:06:19
  rose an enthusiasm in the study of beauty, and perhaps some sparks from
• 5:06:25
  it may yet light the conflagration in the other. Knowledge of men, knowledge
• 5:06:30
  of manners, the power of form, and our sensibility, the personal influence
• 5:06:36
  never go out of fashion. These are facts of his science, which we
• 5:06:40
  study without book, whose teachers and subjects are always near us. So inveterate
• 5:06:47
  is our habit of criticism, that much of our knowledge in this direction belongs
• 5:06:51
  to the chapter of pathology. The crowd in the street oftener furnishes degradations than
• 5:06:56
  angels or deemers, but they all prove transparency. Every spirit makes its house,
• 5:07:03
  and we can give a shrewd guess from the house to the inhabitant.
• 5:07:07
  But not less does nature furnish us with every sign of grace and goodness.
• 5:07:12
  The delicious faces of children, the beauty of schoolgirls, the sweet seriousness of
• 5:07:18
  sixteen, the lofty air of well born, well bred boys, the passionate
• 5:07:23
  histories in the looks and manners of youth and early manhood, and the varied
• 5:07:29
  power in all that well known company that escorts us through life. We know
• 5:07:33
  how these forms thrill, paralyze, provoke, inspire, and enlarge us.
• 5:07:41
  Beauty is the form under which the intellect prefers to study the world. All
• 5:07:47
  privilege is that of beauty, For there are many beauties, as of general
• 5:07:51
  nature of the human face, and form of manners of brain or method,
• 5:07:56
  moral beauty, or beauty of the soul. The ancients believed that the genius
• 5:08:03
  or demon took possession at birth of each mortal to guide him. That these
• 5:08:07
  genie were sometimes seen as a flame of fire, partly immersed in the bodies
• 5:08:12
  which they governed on an evil man resting on his head in a good man
• 5:08:18
  mixed with the substance. They thought the same genius, at the death of
• 5:08:22
  its ward, entered a new born child, and they pretended to guess the
• 5:08:26
  pilot by the sailing of the ship. We recognize obscurely the same fact,
• 5:08:30
  though we give it our own names. We say that every man is entitled
• 5:08:34
  to be valued by his best moment. We measure our friends, so we
• 5:08:40
  know they have intervals of folly, whereof we take no heed, but weigh
• 5:08:44
  the reappearance of the genius, which are sure and beautiful. On the other
• 5:08:48
  side, everybody knows people who appear to be ridden, and who, with
• 5:08:52
  all degrees of ability, never impress us with the air of free agency.
• 5:08:57
  They know it too, and people with their eyes to see if you detect
• 5:09:02
  their sad plight, We fancy could we pronounce the solving word and is enchant
• 5:09:07
  them. The cloud would roll up, the little rider would be discovered and
• 5:09:11
  unseated, and they would regain their freedom. The remedy seems never to be
• 5:09:17
  far off, since the first step into thought lifts this mountain of necessity.
• 5:09:22
  Thought is the pentn air ball, which can rive the planet. And the
• 5:09:26
  beauty which certain objects have for him is the friendly fire, which expands the
• 5:09:30
  thought and acquaints the prisoner that liberty and power await him. The question of
• 5:09:37
  beauty takes us out of surfaces to thinking of the foundations of things. Goethe
• 5:09:44
  said, quote, the beautiful is a manifestation of secret laws of nature,
• 5:09:48
  which, but for this appearance, had been forever concealed from us end quote.
• 5:09:55
  And the working of this deep instinct makes all the excitement much it superficial
• 5:10:00
  and absurd enough about works of art, which leads armies of vain travelers every
• 5:10:07
  year to Italy, Greece and Egypt. Every man values every acquisition he makes
• 5:10:12
  in the signs of beauty above his possessions. The most useful man in the
• 5:10:18
  most useful world, so long as only commodity was served, would remain unsatisfied.
• 5:10:23
  But as fast as he sees beauty, life acquires a very high value.
• 5:10:30
  I am warned by the ill fate of many philosophers not to attempt a
• 5:10:33
  definition of beauty. I will rather enumerate a few of its qualities. We
• 5:10:38
  ascribe beauty to that which is simple, which has no superfluous parts, which
• 5:10:44
  exactly answers its end, which stands related to all things, which is the
• 5:10:49
  mean of many extremes. It is the most enduring quality and the most ascending
• 5:10:55
  quality. We say love is blind, and the figure of Cuban is drawn
• 5:11:00
  with a bandage round his eyes. Blind, yes, because he does not
• 5:11:04
  see what he does not like. But the sharpest sighted hunter in the universe
• 5:11:10
  is Love, for finding what he seeks and only that. And a mythologist
• 5:11:14
  tell us that Vulcan was painted lame and Cupid blind to call attention to the
• 5:11:19
  fact that one was all limbs and the other all eyes. In the true
• 5:11:25
  mythology, love is an immortal child, and beauty leads him as a guide.
• 5:11:30
  Nor can we express a deeper sense than when we say beauty is the
• 5:11:36
  pilot of the young soul. Beyond their sensuous delight, the forms and colors
• 5:11:41
  of nature have a new charm for us in our perception that not one ornament
• 5:11:47
  was added for ornament, but is a sign of some better health or more
• 5:11:52
  excellent action. Elegance of form in bird or beast, or in the human
• 5:11:56
  figure marks. Some excellence of structure or beauty is only an invitation from what
• 5:12:03
  belongs to us. Tis a law of botany that in plants the same virtues
• 5:12:07
  follow the same forms. It is a rule of largest application, true in
• 5:12:11
  a plant, true in a loaf of bread, that in the construction of
• 5:12:15
  any fabric or organism, any real increase of fitness to its end is an
• 5:12:21
  increase of beauty. The lesson taught by the study of Greek and of Gothic
• 5:12:26
  art, of antique, and of pre Raphaelite painting was worth all the research,
• 5:12:32
  namely that all beauty must be organic, that outside embellishment is deformity.
• 5:12:38
  It is the soundness of the bones that ultimates itself in a peach bloom complexion,
• 5:12:44
  health of constitution that makes the sparkle in the power of the eye tis
• 5:12:48
  the adjustment of the size and of the joining of the sockets of the skeleton
• 5:12:52
  that gives grays of outline and the finer grays of movement. The cat and
• 5:12:57
  the deer cannot move or sit inelegantly. The dancing master can never teach a
• 5:13:03
  badly built man to walk well. The tint of the flower proceeds from its
• 5:13:07
  root, and the lussers of the seashell begin with its existence. Hence,
• 5:13:12
  our taste in building rejects paint and all shifts, and shows the original grain
• 5:13:18
  of the wood, refuses pilasters and columns that support nothing, and allows the
• 5:13:23
  real supporters of the house honestly to show themselves. Every necessary or organic action
• 5:13:30
  pleases the beholder. A man leading a horse to water, a farmer sowing
• 5:13:37
  seed, the labors of haymakers in the field, the carpenter building a ship,
• 5:13:41
  the smith at his forge, or whatever useful labor is becoming to the
• 5:13:47
  wise eye. But if it is done to be seen, it is mean.
• 5:13:52
  How beautiful are ships on the sea, but ships in the theater,
• 5:13:56
  or ships kept for picturesque effect on Virginia water by George the Fourth and men
• 5:14:03
  hired to stand in fitting costumes at a penny an hour. What a difference
• 5:14:07
  in effect between a battalion of troops marching to action and one of our independent
• 5:14:12
  companies on a holiday in the midst of a military show and a festal procession
• 5:14:18
  gay with banners. I saw a boy seize an old tin pan that lay
• 5:14:22
  rusting under a wall, and poising it on the top of a stick,
• 5:14:26
  He set it turning and made it describe the most elegant imaginable curves, and
• 5:14:30
  drew away attention from the decorated procession by this startling beauty. Another text from
• 5:14:37
  the mythologists, the Greeks fabled that Venus was born at the foam of the
• 5:14:44
  sea. Nothing interests us which is stark or bounded, but only what streams
• 5:14:48
  with life, what is in act or endeavor to reach somewhat beyond the pleasure
• 5:14:56
  a palace or a temple gives the eye is that an order and method has
• 5:15:00
  been communicated to stones, so that they speak and geometrize become tender or sublime
• 5:15:06
  with expression. Beauty is the moment of transition, as if the form were
• 5:15:10
  just ready to flow into other forms. Any fixedness, heaping or concentration on
• 5:15:15
  one feature a long nose, a sharp chin, a humpback, is the
• 5:15:21
  reverse of the flowing and therefore deformed beautiful, as is the symmetry of any
• 5:15:26
  form. If the form can move, we seek a more excellent symmetry.
• 5:15:32
  The interruption of equilibrium stimulates the eye to desire the restoration of symmetry and to
• 5:15:37
  watch the steps through which it is attained. This is the charm of running
• 5:15:41
  water, sea waves, the flight of birds, and the locomotion of animals.
• 5:15:47
  This is the theory of dancing. To recover continually in changes the lost
• 5:15:52
  equilibrium, not by abrupt and angular but by gradual and curving movements. I
• 5:15:59
  have been told by persons of experience in matters of taste that the fashions follow
• 5:16:03
  a law of gradation and are never arbitrary. The new mode is always only
• 5:16:10
  a step onward in the same direction as the last mode, and a cultivated
• 5:16:15
  eye is prepared for and predicts the new fashion. This fact suggests the reason
• 5:16:19
  of all mistakes and offense in our own modes. It is necessary a music
• 5:16:26
  when you strike a discord, to let down the ear by an intermediate note
• 5:16:30
  or two to the accord. Again, and many a good experiment, born
• 5:16:34
  of good sense and destined to succeed, fails only because it is offensively sudden.
• 5:16:41
  I suppose the Parisian milliner who dresses the world from her imperious boudoir will
• 5:16:47
  know how to reconcile the bloomer costume to the eye of mankind that make a
• 5:16:52
  triumphant over punch himself by interposing the just gradations I need not say how wide
• 5:16:59
  the same law ranges, and how much it can be hoped to effect.
• 5:17:03
  All that is a little harshly claimed by progressive parties may easily come to be
• 5:17:07
  concealed without question, if this rule be observed. Thus, the circumstances may
• 5:17:12
  be easily imagined in which woman may speak, vote, argue, causes,
• 5:17:18
  legislate, and drive a coach, and all the most naturally in the world,
• 5:17:22
  if only it comes by degrees to this streaming or flowing belongs to beauty.
• 5:17:29
  That all circular movement has as the circulation of waters, the circulation of
• 5:17:33
  the blood, the periodical motion of planets, the annual wave of vegetation,
• 5:17:40
  the action and reaction of nature. And if we follow it out, this
• 5:17:45
  demand in our thought for an ever onward action is the argument for the immortality.
• 5:17:52
  One more text from the mythologists is still the same purpose. Beauty rides
• 5:17:56
  on a lion. Beauty rests on necessities. The line of beauty is the
• 5:18:03
  result of perfect economy. The cell of the bee is built at that angle
• 5:18:07
  which gives the most strength with the least wax. The bone nor the quill
• 5:18:11
  of the bird gives the most a less strength with the least weight. It
• 5:18:17
  is the purgation of superfluities, said Michelangelo. There is not a particle to
• 5:18:22
  spare in natural structures. There is a compelling reason in the uses of the
• 5:18:26
  plant for every novelty of color or form. And our art saves material by
• 5:18:33
  more skillful arrangement, and reaches beauty by taking every superfluous ounce that can be
• 5:18:38
  spared from a wall and keeping all its strength. In the poetry of columns.
• 5:18:44
  In rhetoric, this art of omission is his chief secret of power,
• 5:18:48
  and in general it is proof of high culture. To say, the greatest
• 5:18:52
  matters in the simplest way. Veracity first of all, and forever en de
• 5:19:00
  beau Quilleverre. In all design, art lies in making your object prominent,
• 5:19:07
  but there is a prior art in choosing objects that are prominent. The fine
• 5:19:11
  arts have nothing casual, but spring from the instincts of the nations that created
• 5:19:15
  them. Beauty is the quality which makes to endure in a house that I
• 5:19:21
  know. I have noticed a block of spermaceti lying about closets and mantel pieces
• 5:19:26
  for twenty years together, simply because the Telloman gave it the form of a
• 5:19:30
  rabbit and I suppose it may continue to be lugged about unchanged for a century.
• 5:19:37
  Let an artist scroll a few lines or figures on the back of a
• 5:19:41
  letter, and that scrap of paper is rescued from danger, is put in
• 5:19:45
  portfolio, is framed and glazed, and in proportion to the beauty of the
• 5:19:49
  lines drawn, will be kept for centuries. Burns writes a copy of verses
• 5:19:56
  and sends them to a newspaper, and the human race take charge of them,
• 5:20:00
  that they shall not perish. As the flute is heard farther than the
• 5:20:03
  card. See how surely a beautiful form strikes the fancy of men and is
• 5:20:08
  copied and reproduced without end. How many copies are there of the Belvidere,
• 5:20:12
  Apollo, the Venus, the Psyche, the Warwick Vase, the Parthenon,
• 5:20:18
  and the Temple of Vesta. These are objects of tenderness to all in our
• 5:20:23
  cities. An ugly building is soon removed and is never repeated, but any
• 5:20:27
  beautiful building is copied and improved upon, so that all masons and carpenters work
• 5:20:33
  to repeat and preserve the agreeable forms, whilst the ugly ones die out.
• 5:20:40
  The felicities of design in art or in works of nature are shadows or forerunners
• 5:20:45
  of that beauty which reaches its perfection in the human form. All men are
• 5:20:51
  its lovers. Wherever it goes, it creates joy and hilarity, and everything
• 5:20:56
  is permitted to it. It reaches its height in woman to eve, say
• 5:21:00
  the Mahometans, God gave two thirds of all beauty. A beautiful woman is
• 5:21:07
  a practical poet, taming her savage maid, planting tenderness, hope, and
• 5:21:11
  eloquence in all whom she approaches. Some favors of condition must go with it,
• 5:21:18
  since a certain serenity is essential, But we love its reproofs and superiorities.
• 5:21:23
  Nature wishes that woman should attract man, Yet she often cunningly molds into
• 5:21:27
  her face a little sarcasm, which seems to say, yes, I am
• 5:21:33
  willing to attract, but to attract a little better kind of a man than
• 5:21:36
  any I yet behold. French memoirs of the fifteenth century celebrate the name of
• 5:21:41
  Pauline de Viguere, a virtuous and accomplished maiden who so fired the enthusiasm of
• 5:21:48
  her contemporaries by her enchanting form. The citizens of her native city of Toulouse
• 5:21:53
  obtain the aid of the civil authorities to compel her to appear publicly on the
• 5:21:59
  balcony at least twice a week, and as often as she showed herself.
• 5:22:03
  The crowd was dangerous to life. Not less in England in the last century
• 5:22:08
  was the fame of the Gunnings, of whom Elizabeth married, the Duke of
• 5:22:12
  Hamilton and Maria, the Earl of Coventry. Woolpole says, quote, the
• 5:22:18
  concourse was so great when the Duchess of Hamilton was presented at court on Friday,
• 5:22:25
  that even in the noble crowd in the drawing room clambered on chairs and
• 5:22:29
  tables to look at her. There are mobs at their doors to see them
• 5:22:33
  get into their chairs, and people go early to get places at the theaters
• 5:22:37
  when it is known they will be there end quote. Such crowds, he
• 5:22:41
  adds elsewhere, quote flock to see the Duchess of Hamilton, that seven hundred
• 5:22:47
  people set up all night in and about an inn in Yorkshire to see her
• 5:22:52
  get into her post chaise next morning end quote. But why need we console
• 5:22:57
  ourselves with the fames of Helen of Argus, or Corina, or Pauline of
• 5:23:02
  Toulouse, or the Duchess of Hamilton. We all know this magic very well,
• 5:23:07
  or can divine it. It does not hurt weak eyes to look into
• 5:23:11
  beautiful eyes. Never so long women stand related to beautiful nature around us,
• 5:23:15
  and the enamored youth mixes their form with moon and stars, with woods and
• 5:23:19
  waters, and the pompous summer. They heal us of awkwardness by their words
• 5:23:25
  and looks. We observe their intellectual influence. On the most serious student.
• 5:23:30
  They refine and clear his mind, teach him to put a pleasing method into
• 5:23:34
  what is dry and difficult. We talk to them and wish to be listened
• 5:23:38
  to. We fear to fatigue them and acquire a facility of expression which passes
• 5:23:44
  from conversation into habit of style. That beauty is, that normal state,
• 5:23:49
  is shown by the perpetual effort of nature to attain it. Mirabeau had an
• 5:23:55
  ugly face on a handsome ground, and we see faces every day which have
• 5:23:59
  a good type but have been marred in the casting. A proof that we
• 5:24:03
  are all entitled to beauty should have been beautiful if our ancestors had kept the
• 5:24:07
  laws, as every lily and every rose is well. But our bodies do
• 5:24:12
  not fit us, but caricature and satirize us. Thus, short legs,
• 5:24:18
  which constrain us to short mincing steps, are a kind of personal insult and
• 5:24:22
  contumely to the owner, and long stilts again put him a perpetual disadvantage and
• 5:24:29
  force him to stoop to the general level of mankind. Marshal ridicules of gentlemen
• 5:24:34
  of his day whose countenance resembled the face of its swimmer seen under water.
• 5:24:41
  Sadi describes a schoolmaster quote so ugly and crabbed that a sight of him would
• 5:24:45
  derange the ecstasies of the orthodox end quote. Faces are rarely true to any
• 5:24:52
  ideal type, but are a record and sculpture of a thousand anecdotes of whim
• 5:24:56
  and folly. Portrait painters say that that most faces and forms are irregular and
• 5:25:02
  unsymmetrical, have one eye blue and one gray, the nose not straight,
• 5:25:07
  and one shoulder higher than another, the hair unequally distributed, et cetera.
• 5:25:12
  The man is physically, as well as metaphysically, a thing of shreds and
• 5:25:17
  patches, borrowed unequally from good and bad ancestors, and a misfit from the
• 5:25:22
  start. A beautiful person among the Greeks was thought to betray by this sign
• 5:25:27
  some secret favor of the immortal gods. And we can pardon pride. When
• 5:25:33
  a woman possesses such a vigor that wherever she stands or moves, or leaves
• 5:25:37
  a shadow on the wall, or sits for a portrait to the artist,
• 5:25:41
  she confers a favor on the world. And yet it is not beauty that
• 5:25:45
  inspires the deepest passion. Beauty without grace is the hook without debait, beauty
• 5:25:52
  without expression. Tires Abbe Menage said at the present La Bayeux quote that he
• 5:25:59
  was fit for nothing but to sit for his portrait. End. A Greek
• 5:26:03
  epigram intimates that the force of love is not shown by the courting of beauty,
• 5:26:07
  but when a like desire is inflamed for one who is ill favored and
• 5:26:12
  petulant. Old gentlemen who have chanced to suffer some intolerable weariness from pretty people,
• 5:26:18
  or who have seen cut flowers to some profusion, or who see after
• 5:26:23
  a world of pains have been successfully taken for the costume, how the least
• 5:26:27
  mistaken sentiment takes all the beauty out of your clothes. Affirm that the secret
• 5:26:33
  of ugliness consists not in irregularity, but in being uninteresting. We love any
• 5:26:41
  forms, however ugly, from which great qualities shine. If command, eloquence,
• 5:26:45
  art or invention exist in the most deformed person, all the accidents that
• 5:26:51
  usually displease please and raise esteem and wonder higher. The great Orator was an
• 5:26:57
  emaciated, insignificant person, but he was all brain. Cardinal de Ritz said
• 5:27:03
  of de Bouillon. Quote, with the physiognomy of an ox, he had
• 5:27:07
  the prospicacity of an eagle. End quote. It was said of Hook,
• 5:27:12
  the friend of Newton, quote, he is the most and promises the least
• 5:27:17
  of any man in England. End quote. Since I am so ugly,
• 5:27:22
  said Duke Guisclin, quote, it be whos that I be bold? End
• 5:27:26
  quote. Sir Philip Sidney, the darling of mankind, Ben Johnson tells us,
• 5:27:33
  was no pleasant man in countenance, his face being spoiled with pimples,
• 5:27:37
  and of high blood and long end quote. Those who have ruled human destinies
• 5:27:42
  like planets for thousands of years were not handsome men. If a man can
• 5:27:48
  raise a small city to be a great kingdom, can make bread cheap,
• 5:27:52
  can irrigate deserts, can join oceans by canals, can subdue, steam,
• 5:27:57
  can organize victory, can lead the opinions of mankind, can enlarged knowledge.
• 5:28:03
  There is no matter whether his nose is parallel to his spine as it ought
• 5:28:07
  to be, or whether he has the nose at all, whether his legs
• 5:28:11
  are straight, or whether his legs are amputated. His deformities will come to
• 5:28:15
  be reckoned, ornamental, and advantageous on the whole. This is a triumph
• 5:28:19
  of expression, degrading beauty, charming us with a power so fine and friendly
• 5:28:25
  and intoxicating that it makes admired persons insipid, and the thought of passing our
• 5:28:30
  lives with them unsupportable. There are faces so fluid, an expression so flushed
• 5:28:37
  and riveled by the play of thought, that we can hardly find what the
• 5:28:41
  mere features really are. When the delicious beauty of liniments loses its power,
• 5:28:45
  it is because a more delicious beauty has appeared, that an interior and durable
• 5:28:51
  form has been disclosed. Still, beauty rides on our lion, as before
• 5:28:56
  still quote, it was for beauty that the world made the lives of the
• 5:29:03
  Italian artists, who establish the despotism of genius amidst the dukes and kings and
• 5:29:07
  mobs of their stormy epoch, prove how loyal men in all times are to
• 5:29:14
  a finer brain, a finer method than their own. If a man can
• 5:29:18
  cut such a head on a stone gate post as shall draw and keep a
• 5:29:22
  crowd about it all day by its beauty, good nature and inscrutable meaning.
• 5:29:27
  If a man can build a plain cottage with such symmetry as to make all
• 5:29:32
  the fine palaces look cheap and vulgar, can take such advantage of nature that
• 5:29:37
  all her powers serve him, making use of geometry instead of expense, tapping
• 5:29:42
  a mountain for his water jet, causing the sun and moon to seem only
• 5:29:47
  the decorations of his estate. This is still the legitimate dominion of beauty.
• 5:29:52
  The radiance of the human form, though sometimes astonishing, is only a burst
• 5:29:57
  of beauty for a few years or a few months at the perfection of youth,
• 5:30:03
  and in most rapidly declines. But we remain lovers of it, only
• 5:30:07
  transferring our interest to interior excellence. And it is not only admirable in singular
• 5:30:12
  and salient talents, but also in the world of manners. But the sovereign
• 5:30:18
  attribute remains to be noted. Things are pretty, graceful, rich, elegant,
• 5:30:25
  handsome, but until they speak to the imagination, not yet beautiful.
• 5:30:30
  This is the reason why beauty is still escaping out of all analysis. It
• 5:30:34
  is not yet possessed. It cannot be handled, proclus says, quote,
• 5:30:41
  it swims on a light of forms end quote. It is properly not in
• 5:30:45
  the form, but in the mind. It instantly deserts possession and flies to
• 5:30:49
  an object in the horizon. If I could put my hand on the North
• 5:30:53
  Star, would it be as beautiful? The sea is lovely, but when
• 5:30:59
  we bathe in it, the beauty forsakes all the near water, for the
• 5:31:03
  imagination and senses cannot be gratified. At the same time, Wordsworth rightly speaks
• 5:31:10
  of quote a light that never was on sea or land end quote, meaning
• 5:31:15
  that it was supplied by the observer. And the Welsh bard warns his countrywomen
• 5:31:21
  that quote half of their charms with Cadwollan shall die end quote. The new
• 5:31:26
  virtue which constitutes a thing beautiful is a certain cosmical quality, or a power
• 5:31:33
  to suggest relation to the whole world, and so lift the object out of
• 5:31:37
  a pitiful individuality. Every natural feature, sea, sky, rainbow, flowers,
• 5:31:45
  musical tone has in it somewhat which is not private but universal, speaks
• 5:31:51
  of that central benefit, which is the soul of nature, and thereby is
• 5:31:55
  beautiful and in chosen men and women, I find somewhat in form speech and
• 5:32:00
  manners which is not of their person and family, but of a humane,
• 5:32:04
  Catholic and spiritual character. And we love them as the sky. They have
• 5:32:10
  a largeness of suggestion, and their face and manners carry a certain grandeur like
• 5:32:15
  time and justice. The feet of the imagination is in showing the convertibility of
• 5:32:22
  everything into every other thing. Facts which had never before left their stark common
• 5:32:27
  sense suddenly figure as Bellucinian mysteries. My boots and chair and candlestick are fairies
• 5:32:34
  in disguise, meteors and consolations. All the facts in nature are nouns of
• 5:32:41
  the intellect and make the grammar of the internal language. Every word has a
• 5:32:45
  double treble or sensible youth and meaning. What has my stove and pepper pot
• 5:32:52
  of false bottom? I cry you, mercy, good shoe box. I
• 5:32:56
  did not know you were a jewel case. Chaff and dust begin to sparkle
• 5:33:00
  and are clothed about with immortality, and there is a joy in perceiving the
• 5:33:04
  representative or symbolic character of effect which no bare fact or event can ever give.
• 5:33:12
  There are no days in life so memorable as those which vibrated to some
• 5:33:18
  stroke of the imagination. The poets are quite right in decking their mistresses with
• 5:33:22
  the spoils of the landscape, flower gardens, gems, rainbows, flushes of
• 5:33:27
  morning, and stars of night. Since all beauty points at identity, and
• 5:33:33
  whatsoever thing does not express to me the sea and sky, day and night
• 5:33:37
  is somewhat forbidden and wrong. Into every beautiful object there enters somewhat immeasurable and
• 5:33:44
  divine, and just as much in the form bounded by outlines like mountains on
• 5:33:48
  the horizon, as into tones of music or deaths of space. Polarized light
• 5:33:56
  showed the secret architecture of bodies. And when the second side the mind is
• 5:34:00
  opened, now one color or form or gesture, and now another as a
• 5:34:04
  pungency, as if a more interior ray had been admitted, disclosing its deep
• 5:34:10
  holdings in the frame of things. The laws of this translation we do not
• 5:34:15
  know or why one feature or gesture, and chance, why one word or
• 5:34:18
  syllable intoxicates. But the fact is familiar that the fine touch of the eye,
• 5:34:25
  or a grace of manners, or a phrase of poetry plants wings at
• 5:34:29
  our shoulders, as of their divinity in his approaches, lifts away mountains of
• 5:34:33
  obstruction, and deigns to draw a truer line which the mind knows and owns.
• 5:34:41
  This is that haughty force of beauty viz. Superba forme which the poets
• 5:34:45
  praise, and their calm and precise outline the immeasurable and divine beauty, hiding
• 5:34:52
  all wisdom and power in its calm sky. All high beauty has a moral
• 5:34:59
  element in it, and I find the antique sculpture as ethical as Marcus Antoninus,
• 5:35:03
  and the beauty, ever, in proportion to the death of thought,
• 5:35:07
  grows and obscure natures, however decorated, seem impure shambles, but character gives
• 5:35:15
  splendid to youth and awe to wrinkled skin and gray hairs. An adorer of
• 5:35:21
  truth, we cannot choose but obey, and the woman who is shared with
• 5:35:25
  us the moral sentiment her locks must appear to us sublime. Thus there is
• 5:35:32
  a climbing scale of culture from the first agreeable sensation which a sparkling gem or
• 5:35:37
  scarlet stain affords the eye, up through fair outlines and details of the landscape,
• 5:35:44
  features of the human face and form, signs and tokens of thought and
• 5:35:48
  character and manners, up to the ineffable mysteries of the intellect. Wherever we
• 5:35:53
  begin, thither are steps ten. An ascent from the joy of a horse
• 5:35:59
  in his trapping, up to the perception of Newton that the globe on which
• 5:36:03
  we ride is only a larger apple falling from a larger tree, up to
• 5:36:07
  the perception of Plato that globe and universe are rude and early expressions of an
• 5:36:12
  all dissolving unity. The first stare on the scale to the temple of the
• 5:36:19
  mind. End of Essay eight Essay nine. Illusions flow, flow, the
• 5:36:30
  waves hated, accursed, adored, the waves of mutation. No anchorage is
• 5:36:37
  sleep is not, death is not Who seem to die? Live house you
• 5:36:44
  were born in, Friends of your springtime, old man and young maid,
• 5:36:48
  Day's toil and its garden. They're all vanishing, fleeing to fables. Cannot
• 5:36:55
  be moored. See the stars through them through treacher marbles, know the stars
• 5:37:02
  yonder the stars everlasting, are fugitive also and emulate folded the lembent heat,
• 5:37:08
  lightning, and Firefli's flight. When thou dost return on the waves circulation beholding
• 5:37:17
  the shimmer the wild dissipation and out of endeavor to change and to flow,
• 5:37:23
  the gas becomes solid, and phantoms and nothings return to be things and endless.
• 5:37:30
  Embrollial is the law and the world. Then first shalt thou know that
• 5:37:37
  in the wild turmoil horsed on the proteus, thou ridest to power and to
• 5:37:45
  endurance illusions. Some years ago, in company with an agreeable party, I
• 5:37:53
  spent a long summer day in exploring the Mammoth Cave in Kentucky, which traversed
• 5:37:59
  through spacious game galleries, affording a solid masonry foundation for the town and county
• 5:38:03
  overhead the six or eight black miles from the mouth of the cavern to the
• 5:38:08
  innermost recess, which tourists visit a niche or grotto made of one seamless stalactite,
• 5:38:15
  and called I believe Serenus Bauer. I lost the light of one day.
• 5:38:22
  I saw high domes and bottomless pits, heard the voice of unseen waterfalls,
• 5:38:29
  paddled three quarters of a mile in the deep Echo River, whose waters
• 5:38:33
  are peopled with a blind fish cross the streams leathy and sticks, plied with
• 5:38:38
  music and guns the echoes in these alarming galleries saw every form of stalagmite and
• 5:38:45
  stalactide in the sculptured and fretted chambers, icicle, orange flower, acanthus,
• 5:38:52
  grapes and snowball. We shot Bengal lights into the vaults and groins of the
• 5:38:57
  Sparry Cathedrals and examined all the masterpieces which the four combined engineers, water,
• 5:39:06
  limestone, gravitation and time could make in the dark. The mysteries and scenery
• 5:39:12
  of the cave had the same dignity that belongs to all natural objects, and
• 5:39:18
  which shames the fine things to which we foppishly compare them. I remarked,
• 5:39:22
  especially the mimetic habit with which nature on new instruments, hums or old tunes,
• 5:39:29
  making night to mimic day, and chemistry to ape vegetation. But I
• 5:39:34
  then took notice, and still chiefly remember, that the best thing which the
• 5:39:38
  cave had to offer was an illusion. On arriving at what is called the
• 5:39:44
  Star Chamber, our lamps were taken from us by the guide and extinguished or
• 5:39:48
  put aside, And on looking upwards, I saw or seemed to see the
• 5:39:55
  night heaven thick with stars glimmering more or less brightly over our heads, and
• 5:40:00
  even what seemed a comet flaming among them. All the party were touched with
• 5:40:06
  astonishment and pleasure. Our musical friends sung, with much feeling a pretty song.
• 5:40:12
  The stars are in the quiet sky, et cetera. And I've sat
• 5:40:17
  down on the rocky floor to enjoy the serene picture. Some crystal specks in
• 5:40:21
  the black ceiling high overhead, reflecting the light of a half hit lamp,
• 5:40:26
  yielded this magnificent effect. I own I did not like the cave so well
• 5:40:32
  for eking out its sublimities with this theatrical trick. But I've had many experiences
• 5:40:37
  like it before and since, and we must be content to be pleased without
• 5:40:41
  too curiously analyzing the occasions. Our conversation with nature is not just what it
• 5:40:48
  seems. The cloud rag, the sunrise and sunset glories, rainbows and northern
• 5:40:55
  nights are not quite so spheral as our childhood thought them, and the part
• 5:41:00
  our organization plays in them is too large. The senses interfere everywhere and mix
• 5:41:07
  their own structure with all they were pulled off. Once we fancied the earth
• 5:41:11
  a plane and stationary in admiring the sunset, we do not yet deduct the
• 5:41:17
  rounding, co ordinating pictorial powers of the eye. The same interference from our
• 5:41:23
  organization creates the most of our pleasure and pain. Our first mistake is the
• 5:41:29
  belief that the circumstance gives the joy which we give to the circumstance. Life
• 5:41:36
  is an ecstasy, Life is sweet as nitrous oxide. And the fisherman dripping
• 5:41:41
  all day over a cold pond, the switchman at the railway intersection, the
• 5:41:45
  farmer in the field, the negro in the rice swamp, the fop in
• 5:41:49
  the street, the hunter in the woods, the barrister with the jury,
• 5:41:55
  the bell at the ball, all ascribe a certain pleasure to their employment,
• 5:41:59
  which they themselves give it health and appetite, in part the sweetness to sugar,
• 5:42:04
  bread and meat. We fancy that our civilization has got on far,
• 5:42:10
  but we still come back to our primers. We live by our imaginations,
• 5:42:15
  by our admirations, by our sentiments. The child walks amid heaps of illusions
• 5:42:21
  which he does not like to have disturbed the boy. How sweet to him
• 5:42:26
  is his fancy, How dear the story of barons and battles? What a
• 5:42:30
  hero he is whilst he feeds on his heroes. What a debt is his
• 5:42:34
  to imaginetive books. He has no better friend or influence than Scott, Shakespeare,
• 5:42:40
  Plutarch, and Homer. The man lives to other objects, But who
• 5:42:45
  dare affirm that there are more real? Even the prose of the streets is
• 5:42:48
  full of refractions. In the life of the dreariest alderman, fancy enters into
• 5:42:55
  all details and collars them with rosy ewe. He imitates the air and actions
• 5:43:00
  of people whom he admires, and is raised in his own eyes. He
• 5:43:03
  pays a debt quicker to a rich man than to a poor man. He
• 5:43:07
  wishes the beau and compliment of some leader in the state or in society,
• 5:43:12
  weighs what he says. Perhaps he never comes nearer to him for that,
• 5:43:17
  but dies at last better contented for this amusement of his eyes and his fancy.
• 5:43:23
  The world rolls, The din of life is never hushed. In London,
• 5:43:27
  in Paris, in Boston, in San Francisco, the Carnival, the
• 5:43:33
  masquerade is at its height. Nobody drops his domino, the unities, the
• 5:43:38
  fictions of the piece. It would be an impertinence to break. The chapter
• 5:43:44
  of fascinations is very long. Great is paint, Nay, God is the
• 5:43:48
  painter, and we rightly accuse the critic who destroys too many illusions. Society
• 5:43:55
  does not love its unmaskers. It was whittley, if somewhat bi italy,
• 5:44:00
  said by Dalambert Cunita de vapeur etaianita tre fachi pasquill neuvee sevois lichuse commelle soon.
• 5:44:11
  I find men victims of illusion in all parts of life. Children,
• 5:44:17
  youths, adults, and old men. All are led by one bauble or
• 5:44:22
  another. Yoganidra, the goddess of illusion, Proteus or Momus or Guilfi's mocking,
• 5:44:30
  for the power has many names, is stronger than the Titans, stronger
• 5:44:33
  than Apollo. Few have overheard the gods or surprised their secret. Life is
• 5:44:41
  a succession of lessons which must be lived to be understood. All is riddle,
• 5:44:45
  and the key to a riddle is another riddle. There are as many
• 5:44:49
  pillows of illusion as flakes in a snow storm. We wake from one dream
• 5:44:55
  into another dream. The toys, to be sure, are various, and
• 5:44:59
  are graduated in refinement to the quality of the dupe. The intellectual man requires
• 5:45:04
  a fine bait. The sots are easily amused, but everybody is drugged with
• 5:45:10
  his own frenzy, and the pagent marches at all hours with music and banner
• 5:45:15
  and batch amid the joyous troop will give in to the charivari comes now and
• 5:45:22
  then a sad eyed boy whose eyes lack their requisite refractions to clothe the show
• 5:45:29
  in dew glory, and who is afflicted with a tendency to trace home the
• 5:45:33
  glittering miscellany of fruits and flowers to one root. Science is a search after
• 5:45:40
  identity, and the scientific whim is lurking in all corners. At the state
• 5:45:45
  fair, a friend of mine complained that all the varieties of fancy pairs in
• 5:45:49
  our orchards seems to have been selected by somebody who had a whim for a
• 5:45:53
  particular kind of pear, had only cultivated such as had that perfume. They
• 5:45:59
  were all alike. And I remembered the quarrel of another youth with the confectioners,
• 5:46:04
  that when he wrecked his wit to choose the best comforts in the shops.
• 5:46:08
  In all the endless varieties of sweetmeat, he could only find three flavors
• 5:46:14
  or two. What then, pears and cakes are good for something. And
• 5:46:19
  because you unluckily have an eye or nose too keen, why need you spoil
• 5:46:25
  the comfort which the rest of us find in them. I knew a humorist
• 5:46:30
  who, in a good deal of rattle, had a grain or two of
• 5:46:33
  sense. He shocked the company by maintaining that the attributes of God were two
• 5:46:38
  power and usibility, and that it was a duty of every pious man to
• 5:46:45
  keep up the comedy. And I've known gentlemen of great stake in the community,
• 5:46:49
  but whose sympathies were cold, Presidents of colleges, and governors and senators,
• 5:46:56
  who held themselves bound to sign every temperance bledge and with Bible societies and
• 5:47:00
  missions and peacemakers, and cry, hiss the boy to every good dog.
• 5:47:07
  We must not carry comty too far. But we all have kind impulses in
• 5:47:11
  this direction. When the boys come into my yard for leave to gather horse
• 5:47:15
  chestnuts, I own I entered the nature's game and effect to ground the permission
• 5:47:21
  reluctantly fearing that any moment they will find out the imposture of that showy chaff.
• 5:47:26
  But this tendanus is quite unnecessary. The enchantments are laid on very thick.
• 5:47:32
  Their young life is thatched with them, bare and grimm to tears is
• 5:47:37
  the lot of the children in the hovel I saw yesterday, Yet not the
• 5:47:41
  less they hung it round with frippery romance, like the children of the happiest
• 5:47:45
  fortune, and talked of the dear cottage where so many joyful hours had flown.
• 5:47:51
  Well, this thatching of hovels is the custom of the country. Women,
• 5:47:56
  more than all, are the element and kingdom of illusion. Being fascinated.
• 5:48:00
  They fascinate. They see through claude lorent And how dare any one if
• 5:48:06
  he could pluck away the collise, stage, effects and ceremonies by which they
• 5:48:11
  live. Too pathetic, too pitiable, is the region of affection, and
• 5:48:17
  its atmosphere always liable to mirage. We are not very much to blame for
• 5:48:22
  our bad marriages. We live amid hallucinations, and this especial trap is laid
• 5:48:29
  to trip up our feet with and all are tripped up first or last.
• 5:48:33
  But the mighty mother, who had been so sly with us, as if
• 5:48:37
  she felt that she owed es some indemnity, insinuates into the Pandora box of
• 5:48:41
  marriage, some deep and serious benefits, and some great joys. We find
• 5:48:47
  the delight in the beauty and happiness of children that makes the heart too big
• 5:48:52
  for the body. In the worse dessordid connections, there is ever some mixture
• 5:48:56
  of true marriage tigue and its jade get some just relations of mutual respect,
• 5:49:03
  kindly observation and fostering of each other. Learned something, and would carry themselves
• 5:49:07
  wiselier if they were now to begin. Tis fine for us to point at
• 5:49:14
  one or another, fine madman, as if there were any accents. The
• 5:49:18
  scholar in his library is none. I, who have all my life heard
• 5:49:22
  any number of orations and debates, read poems and miscellaneous books, conversed with
• 5:49:27
  many geniuses, am still the victim of any new page. And if Marmaduke
• 5:49:33
  or you, or moose Head or any other invent a new style or mythology,
• 5:49:38
  I fancy that the world will be all brave and right if dressed in
• 5:49:41
  these colors which I had not thought of. Then at once I will daub
• 5:49:47
  with this new paint. But it will not stick. Tis like the cement
• 5:49:51
  which the peddler sells at the door. He makes broken crockery hold with it,
• 5:49:56
  but you can never buy of him a bit of the cement which will
• 5:49:59
  make it hole one He's gone. Men who make themselves felt in the world
• 5:50:04
  avail themselves of a certain fate in their constitution, which they know how to
• 5:50:08
  use. But they never deeply interest us unless they lift a corner of the
• 5:50:14
  curtain, or betray never so slightly their penetration of what is behind. It
• 5:50:18
  tis the charm of practical men, that, outside of their practicality, are
• 5:50:23
  a certain poetry, and play as if they let the good horse power by
• 5:50:27
  the bridle and preferred to walk, though they can ride so fiercely. Bonaparte
• 5:50:33
  is intellectual as well as Caesar, and the best soldiers, sea captains and
• 5:50:37
  realway men have a gentleness when off duty, a good natured admission that there
• 5:50:44
  are illusions, and who shall say that he is not their sport? We
• 5:50:48
  stigmatize the cast iron fellows who cannot so detach themselves as dragon ridden, thunder
• 5:50:56
  stricken, and fools of faith with whatever powers end out, Since our tuition
• 5:51:03
  is through emblems and indirections, tis well to know that there is method in
• 5:51:07
  it, a fixed scale, and rank above rank in the phantasms, we
• 5:51:11
  begin low with coarse masks and rise to the most subtle and beautiful. The
• 5:51:17
  Red men told Columbus did an herb which took away fatigue. But he found
• 5:51:22
  the illusion of arriving from the east at the Indies more composing to his lofty
• 5:51:26
  spirit than any Tobacco. Is not our faith in the impenetrability of matter more
• 5:51:33
  sedative than narcotics. You play with jack straws, balls, bulls, horse
• 5:51:40
  and gun as states and politics, But that are finer games before you.
• 5:51:45
  Is not time a pretty toy life will show you masks that are worth all
• 5:51:51
  your carnivals. Yonder Mountain must migrate into your mind. The fine starred us,
• 5:51:56
  the nebulous blur in Orion, the p tteth year of miser and alcor
• 5:52:02
  must come down and be dealt with in your household thought. What if you
• 5:52:07
  shall come to discern that the play and playground of all this pompous history are
• 5:52:12
  radiations from yourself, and that the sun borrows his beams. What terrible questions
• 5:52:19
  we are learning to ask? The former men believe in magic by which temples,
• 5:52:25
  cities, and men were sworrowed up, and all trace of them gone.
• 5:52:30
  We are coming the secret of a magic which sweeps out of men's minds
• 5:52:33
  all vestige of theism and beliefs which they and their fathers held and were framed
• 5:52:40
  upon. There are deceptions of the senses, deceptions of the passions, and
• 5:52:45
  the structural beneficent illusions of sentiment and of the intellect. There is the illusion
• 5:52:51
  of love, which attributes to the beloved person all which that person shares with
• 5:52:56
  his or her family, sex, age, or condition, nay, with
• 5:53:02
  the human mind itself. Tis these which the lover loves, and Anna Matilda
• 5:53:07
  gets the credit them. As if one shut up always in a tower with
• 5:53:11
  one window through which the face of heaven and Earth could be seen, should
• 5:53:15
  fancy that all the marvels he beheld belonged to that window. There is the
• 5:53:21
  illusion of time, which is very deep. Who has disposed of it,
• 5:53:25
  or come to the conviction that what seems the succession of thought is only the
• 5:53:29
  distribution of holes into causal series. The intellect sees that every atom carries the
• 5:53:36
  whole of nature, that the mind opens to omnipotence, that in the endless
• 5:53:41
  striving. In a sense, the metamorphosis is entire, so that the soul
• 5:53:45
  doth not know itself in its own act. When that act is perfected.
• 5:53:51
  There is illusion that shall deceive even the elect. There is illusion that shall
• 5:53:56
  deceive even the performer of the miracle. Though he make his body, he
• 5:54:02
  denies that he makes it. Though the world exist from thought, thought is
• 5:54:07
  daunted in presence of the world, one after the other. We accept the
• 5:54:11
  mental laws, still resisting those which follow, which, however, must be
• 5:54:15
  accepted. But all our concessions only compel us to a new profusion. And
• 5:54:22
  what avails it that science has come to treat space and time as simply forms
• 5:54:29
  of thought, and the material world is hypothetical, and withal our pretension of
• 5:54:34
  property and even of selfhood are fading with the rest. If at last,
• 5:54:41
  even our thoughts are not finalities, But the incessant flowing and ascension reached these
• 5:54:48
  also, And each thought, which yesterday was a finality, to day is
• 5:54:52
  yielding to a larger generalization. With such volatile elements to work in, tis
• 5:55:00
  no wonder if our estimates are loose and floating. We must work and affirm,
• 5:55:06
  but we've no guess of the value of what we say or do.
• 5:55:10
  The cloud is now as big as your hand, and now it covers a
• 5:55:12
  county. That story of Thor, who was set to drain the drinking horn
• 5:55:18
  in Asgard, and to wrestle with the old woman, and to run with
• 5:55:22
  the runner lock, and presently found that he'd been drinking up the sea and
• 5:55:26
  wrestling with time and raising with thought describes us who are contending amid these seeming
• 5:55:33
  trifles with the supreme energies of nature. We fancy we've fallen into bad company
• 5:55:40
  and squalid condition. Low debts, shoe bills, broken glass, to pay
• 5:55:45
  for pots, to buy butchers, meat, sugar, milk, and coal.
• 5:55:49
  Set me some great task, y gods, and I will show my
• 5:55:52
  spirit. Not so says the good heaven. Plot and plow vamp your old
• 5:55:59
  coats and hat. Weave a shoe string. Great affairs, and the best
• 5:56:03
  wine, by and by well tis all phantasm. And if we weave a
• 5:56:08
  yard of tape in all humility and as well as we can long hereafter,
• 5:56:14
  we shall see it was no cotton tape at all, but some galaxy which
• 5:56:18
  we braided, and the threads were time and nature. We cannot ride the
• 5:56:25
  order of the variable winds. How can we penetrate the law of our shifting
• 5:56:29
  moods and susceptibility. Yet they differ as all and nothing. Instead of the
• 5:56:33
  firmament of yesterday which our eyes require, it is to day an egg shell
• 5:56:38
  which coops us in. We cannot even see what or where our stars of
• 5:56:44
  destiny are. From day to day the capital facts of human life are hidden
• 5:56:49
  from our eyes. Suddenly the mist rolls up and reveals them, and we
• 5:56:55
  think how much good time is gone that might have been saved had any hint
• 5:56:59
  of these things been shown. A sudden rise in the road shows us the
• 5:57:03
  system of mountains and all the summits, which have been just as near us
• 5:57:08
  all the year, but quite out of mind. But these old nations are
• 5:57:12
  not without their order, and we are parties to our various fortune. If
• 5:57:18
  life seem a succession of dreams, yet poetic justice is done in dreams.
• 5:57:22
  Also the visions of good men are good. It is the undisciplined will that
• 5:57:29
  is whipped with bad thoughts and bad fortunes. When we break the laws,
• 5:57:33
  we lose our hold on the central reality. Like sick men in hospitals,
• 5:57:38
  we change only from bed to bed from one fully to another, and it
• 5:57:44
  cannot signify much what becomes of such castaways, wailing, stupid, comatose creatures,
• 5:57:51
  lifted from bed to bed, from the nothing of life to the nothing
• 5:57:55
  of death. In this kingdom of illusions, we grope eagerly for stays and
• 5:58:00
  foundations. There is none but a strict and faithful dealing at home, and
• 5:58:04
  a severe barring out of all duplicity or illusion. There whatever games are played
• 5:58:11
  with us, we must play no games with ourselves, but deal in our
• 5:58:15
  privacy with the last honesty and truth. I look upon the simple and childish
• 5:58:19
  virtues of veracity and honesty as the root of all that is sublime in character
• 5:58:26
  speak, as you think, be what you are, pay your debts of
• 5:58:29
  all kinds. I prefer to be owned as sound and solvent, and my
• 5:58:33
  word as good as my bond, and to be what cannot be skipped or
• 5:58:37
  dissipated or undermined. To all the ecclub in the universe, this reality is
• 5:58:45
  the foundation of friendship, religion, poetry, and art. At the top
• 5:58:51
  or at the bottom of all illusions, I set the cheat which still leads
• 5:58:55
  us to work and live for appearances in spite of our conviction in all sane
• 5:59:00
  hours, that it is what we really are that avails with friends, with
• 5:59:04
  strangers, and with fate or fortune. One would think from the talk of
• 5:59:11
  men that riches and poverty were a great matter, and our civilization mainly respects
• 5:59:17
  it. But the Indians say that they do not think the white man,
• 5:59:21
  with his brow of care, always toiling, afraid of heat and cold,
• 5:59:25
  and keeping within doors, has any advantage of them. The permanent interest of
• 5:59:30
  every man is never to be in a false position, but to have the
• 5:59:33
  weight of nature to back him in all that he does. Riches and poverty
• 5:59:38
  are a thick or thin costume, and our life the life of all of
• 5:59:44
  us identical, for we transcend the circumstance continually and taste their real quality of
• 5:59:51
  existence. As in our employments, which only differ in the manipulations but express
• 5:59:56
  the same laws, or in our thoughts, which wear no silks and taste
• 6:00:02
  no ice creams. We see God face to face every hour, and know
• 6:00:07
  the savor of nature. The early Greek philosophers Heraclitus and Xenophones measured their force
• 6:00:15
  on this problem of identity. Diogenes of Apollonia said that unless the atoms were
• 6:00:22
  made of one's stuff, they could never blend and act with one another.
• 6:00:26
  But the Hindus, in their sacred writings, expressed the liveliest feeling both of
• 6:00:30
  the essential identity and of that illusion which they conceive variety. To be quote.
• 6:00:37
  The notions I am and this is mine, which influence mankind, are
• 6:00:44
  but delusions of the Mother of the world, dispel o, Lord of all
• 6:00:48
  creatures, the conceit of knowledge which proceeds from ignorance, end quote. And
• 6:00:55
  the beatitude of men they hold to lie in being freed from fascination. The
• 6:01:02
  intellect is stimulated by the statement of truth in a trope, and the will
• 6:01:06
  by clothing the laws of life in illusions. But the unities of truth and
• 6:01:11
  of right are not broken by the disguise. There need never be any confusion
• 6:01:15
  in these. In a crowded life of many parts and performers on a stage
• 6:01:19
  of nations, or in the obscurest hamlet in Maine or California, the same
• 6:01:25
  elements offer the same choices to each newcomer, and according to his election,
• 6:01:30
  he fixes his fortune in absolute nature. It would be hard to put more
• 6:01:36
  mental and moral philosophy than the Persians have thrown into a sentence, quote fool
• 6:01:41
  thou must be, though wisest of the wise, than be the fool of
• 6:01:47
  virtue, not of vice. End quote. There is no chance and no
• 6:01:52
  anarchy in the universe. All is system and gradation. Every god is there
• 6:01:57
  sitting in a sphere. The young mortal enters the whole of the firmament.
• 6:02:03
  There is he alone, with them alone, they pouring on him benedictions,
• 6:02:07
  in gifts, and beckoning him up to their thrones on the instant and incessantly
• 6:02:14
  false snow storms of illusions. He fancies himself in a vast crowd, which
• 6:02:19
  sways this way and that, and whose movement and doings he must obey.
• 6:02:25
  He fancies himself poor, orphaned, insignificant. The mad crowd drives hither and
• 6:02:30
  thither, now furiously, commanding this thing to be done. Now that what
• 6:02:36
  is he? That he should resist their will and think or act for himself.
• 6:02:41
  Every moment new changes and new showers of deceptions to baffle and distract him.
• 6:02:48
  And when by and by for an instant the air clears and the cloud
• 6:02:52
  lifts a little, there are the gods still sitting around him on their thrones.
• 6:02:59
  They alone with him alone. The end end of Essay nine, End
• 6:03:08
  of Conduct of Life by Ralph Waldo Emerson,