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HAT right have I to write on Prudence, whereof I have little, and that of the negative sort's My prudence consists in avoiding and going without, not in the inventing of means and methods, not in adroit steering, not in gentle repairing. I have no skill to make money spend well, no genius in my economy, and whoever sees my garden discovers that I must have some other garden. Yet I love facts, and hate lubricity, and people without perception. Then I have the same title to write on prudence, that I have to write on poetry or holiness. We write from aspiration and antagonism, as well as from experience. We paint those qualities which we do not possess. The poet admires the man of energy and tactics; the merchant breeds his son for the church or the bar; and where a man is not vain and egotistic, you shall find what he has not by his praise. Moreover, it would be hardly honest in me not to balance these fine lyric words of Love and Friendship with words of coarser sound, and, whilst my debt to my senses is real and constant, not to own it in passing. Prudence is the virtue of the senses. It is the science of appearances. It is the outmost action of the inward life. It is God taking thought for oxen. It moves matter after the laws of matter. It is content to seek health of body by complying with physical conditions, and health of mind by the laws of the jntellect. The world of the senses is a world of shows; it does not exist for itself, but has a symbolic character; and a true prudence or law of shows recognizes the co-presence of other laws, and knows that its own office is subaltern ; knows that it is surface and not centre where it works. Prudence is false when detached. It is legitimate when it is the Natural History of the soul incarnate ; when it unfolds the beauty of laws within the narrow scope of the senses.

There are all degrees of proficiency in knowledge of the world. It is sufficient, to our present purpose, to indicate three. One class live to the utility of the symbol; esteeming health and wealth a final good. Another class live above this mark to the beauty of the symbol; as the poet and artist, and the naturalist, and man of science. A third class live above the beauty of the symbol to the beauty of the thing signified ; these are wise men. The first class have common sense ; the second, taste; and the third, spiritual perception. Once in a long time, a man traverses the whole scale, and sees and enjoys the symbol solidly; then also has a clear eye for its beauty, and, lastly, whilst he pitches his tent on this sacred volcanic isle of nature, does not offer to build houses and barns thereon, reverencing the splendor of the God which he sees bursting through each chink and cranny.

The world is filled with the proverbs and acts and winkings of a base prudence, which is a devotion to matter, as if we possessed no other faculties than the palate, the nose, the touch, the eye and ear; a prudence which adores the Rule of Three, which never subscribes, which never gives, which seldom lends, and asks but one question of any project, — Will it bake bread! This is a disease like a thickening of the skin until the vital organs are destroyed. But culture, revealing the high origin of the apparent world/and aiming at the perfection of the man as the end, degrades everything else, as health and bodily life, into means. It sees prudence not to be a several faculty, but a name for wisdom and virtue conversing with the body and its wants. Cultivated men always feel and speak so, as if a great fortune, the achievement of a civil or social measure, great personal influence, a graceful and commanding address, had their value as proofs of the energy of the spirit. If a man lose his balance, and immerse himself in any trades or pleasures for their own sake, he may be a good wheel or pin, but he is not a cultivated man. •

The spurious prudence, making the senses final, is the god of sots and cowards, and is the subject of all comedy. It is nature's joke, and therefore literature's. The true prudence limits this sensualism by admitting the knowledge of an internal and real world. This recognition once made, – the order of the world and the distribution of affairs and times being studied with the co-perception of their subordinate place, will reward any degree of attention. For our existence, thus apparently attached in nature to the sun and the returning moon and the periods which they mark, -so susceptible to climate and to country, so alive to social good and evil, so fond of splendor, and so tender to hunger and cold and debt, — reads all its primary lessons out of these books. Prudence does not go behind nature, and ask whence it is. It takes the laws of the world, whereby man's being is conditioned, as they are, and keeps these laws, that it may enjoy their proper good. It respects space and time, climate, want, sleep, the law of polarity, growth and death. There revolve to give bound and period to his being, on all sides, the sun and moon, the great formalists in the sky: here lies stubborn matter, and will not swerve from its chemical routine. Here is a planted globe, pierced and belted with natural laws, and fenced and distributed externally with civil partitions and properties which impose new restraints on the young inhabitant. We eat of the bread which grows in the field. We live by the air which blows around us, and we are poisoned by the air that is too cold or too hot, too dry or too wet. Time, which shows so vacant, indivisible, and divine in its coming, is slit and peddled into trifles and tatters. A door is to be painted, a lock to be repaired. I want wood, or oil, or meal, or salt ; the house smokes, or I have a headache ; then the tax ; and an affair to be transacted with a man without heart or brains; and the stinging recollection of an injurious or very awkward word, – these eat up the hours. Do what we can, summer will have its flies: if we walk in the woods, we must feed mosquitoes: if we go a-fishing, we must expect a wet coat. Then climate is a great impediment to idle persons: we often resolve to give up the care of the weather, but still we regard the clouds and the rain. We are instructed by these petty experiences which usurp the hours and years. The hard soil and four months of snow make the inhabitant of the northern temperate zone wiser and abler than his fellow who enjoys the fixed smile of the tropics. The islander may ramble all day at will. At night, he may sleep on a mat under the moon, and wherever a wild date-tree grows, nature has, without a prayer even, spread a table for his morning meal. The northerner is perforce a householder. He must brew, bake, salt, and preserve his food, and pile wood and coal. But as it happens that not one stroke can labor lay to, without some new acquaintance with nature ; and as nature is inexhaustibly significant, the inhabitants of these climates have always excelled the southerner in force. Such is the value of these matters, that a man who knows other things can never know too much of these. Let him have accurate perceptions. Let him, if he have hands, handle ; if eyes, measure and discriminate; let him agcept and hive every fact of chemistry, natural history, and economics; the more he has, the less is he willing to spare any one. Time is always bringing the occasions that disclose their value. Some wisdom comes out of every natural and innocent action. The domestic man, who loves no music so well as his kitchen clock, and the airs which the logs sing to him as they burn on the hearth, has solaces which others never dream of The application of means to ends insures victory and the songs of victory, not less in a farm or a shop than in the tactics of party or of war. The good husband finds method as efficient in the packing of fire-wood in a shed, or in the harvesting of fruits in the cellar, as in Peninsular campaigns or the files of the Department of State. In the rainy day, he builds a work-bench, or gets his tool-box set in the corner of the barn-chamber, and stored with nails, gimlet, pincers, screw-driver, and chisel. Herein he tastes an old joy of youth and childhood, the cat-like love of garrets, presses, and corn-chambers, and of the conveniences of long housekeeping. His garden or his poultry-yard tells him many pleasant anecdotes. One might find argument for optimism in the abundant flow of this saccharine element of pleasure in every suburb and extremity of the good world. Let a man keep the law, -any law, - and his way will be strown with satisfactions. There is more difference in the quality of our pleasures than in the amount. On the other hand, nature punishes any neglect of prudence. If you think the senses final, obey their law. If you believe in the soul, do not clutch at sensual sweetness before it is ripe on the slow tree of cause and effect. It is vinegar to the eyes, to deal with men of loose and imperfect perception. Dr. Johnson is reported to have said, “If the child says he looked out of this window, when he looked out of that, — whip him.” Our American character is marked by a more than average delight in accurate perception, which is shown by the currency of the byword, “No mistake.” But the discomfort of unpunctuality, of confusion of thought about facts, of inattention to the wants of to-morrow, is of no nation. The beautiful laws of time and space, once dislocated by our inaptitude, are holes and dens. If the hive be disturbed by rash and stupid hands, instead of honey, it will yield us bees. Our words and actions to be fair must be timely. A gay and pleasant sound is the whetting of the scythe in the mornings of June ; yet what is more lonesome and sad than the sound of a whetstone or mower's rifle, when it is too late in the season to make hay? Scatter-brained and “afternoon men” spoil much more than their own affair, in spoiling the temper of those who deal with them. I have seen a criticism on some paintings, of which I am reminded when I see the shiftless and unhappy men who are not true to their senses. The last Grand Duke of Weimar, a man of superior understanding, said: “I have sometimes remarked in the presence of great works of art, and just now especially, in Dresden, how much a certain property contributes to the effect which gives life to the figures, and to the life an irresistible truth. This property is the hitting, in all the figures we draw, the right centre of gravity. I mean, the placing the figures firm upon their feet, making the hands grasp, and fastening the eyes on the spot where they should look. Even lifeless figures, as vessels and stools, — let them be drawn ever so correctly, -lose all effect so soon as they lack the resting upon their centre of gravity, and have a certain swimming and oscillating appearance. The Raphael, in the Dresden gallery, (the only greatly affecting picture which I have seen,) is the quietest and most passionless piece you can imagine ; a couple of saints who worship the Virgin and Child. Nevertheless, it awakens a deeper impression than the contortions of ten crucified martyrs. For, beside all the resistless beauty of form, it possesses in the highest degree the property of the perpendicularity of all the figures.” This perpendicularity we demand of all the figures in this picture of life. Let them stand on their feet, and not float and swing. Let us know where to find them. Let them discriminate between what they remember and what they dreamed, use plain speech, give us facts, and honor their own senses with trust.

But what man shall dare tax another with imprudence 1 Who is prudent The men we call greatest are least in this kingdom. There is a certain fatal dislocation in our relation to nature, distorting our modes of living, and making every law our enemy, which seems at last to have aroused all the wit and virtue in the world to ponder the question of Reform. We must call the highest prudence to counsel, and ask why health and beauty and genius should now be the exception,

VOL. I. 15 V

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