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calmness of Phocion, when he admitted that the event of the battle was happy, yet did not regret his dissuasion from the battle. There is no weakness or exposure for which we cannot find consolation in the thought, — this is a part of my constitution, part of my relation and office to my fellow-creature. Has nature covenanted with me that I should never appear to disadvantage, never make a ridiculous figure ? Let us be generous of our dignity, as well as of our money. Greatness once and forever has done with opinion. We tell our charities, not because we wish to be praised for them, not because we think they have great merit, but for our justification. It is a capital blunder; as you discover, when another man recites his charities. To speak the truth, even with some austerity, to live with some rigor of temperance, or some extremes of generosity, seems to be an asceticism which common good-nature would appoint to those who are at ease and in plenty, in sign that they feel a brotherhood with the great multitude of suffering men. And not only need we breathe and exercise the soul by assuming the penalties of abstinence, of debt, of solitude, of unpopularity, but it behooves the wise man to look with a bold eye into those rarer dangers which sometimes invade men, and to familiarize himself with disgusting forms of disease, with sounds of execration, and the vision of violent death. Times of heroism are generally times of terror, but the day never shines in which this element may not work. The circumstances of man, we say, are historically somewhat better in this country, and at this hour, than perhaps ever before. More freedom exists for culture. It will not now run against an axe at the first step out of the beaten track of opinion. But whoso is heroic will always find crises to try his edge. Human virtue demands her champions and martyrs, and the trial of persecution always proceeds. It is but the other day that the brave Lovejoy gave his breast to the bullets of a mob, for the rights of free speech and opinion, and died when it was better not to live. I see not any road of perfect peace which a man can walk, but after the counsel of his own bosom. Let him quit too much association, let him go home much, and stablish himself in those courses he approves. The unremitting retention of
simple and high sentiments in obscure duties is hardening the W.
character to that temper which will work with honor, if need be, in the tumult, or on the scaffold. Whatever outrages have happened to men may befall a man again; and very easily in a republic, if there appear any signs of a decay of religion. Coarse slander, fire, tar and feathers, and the gibbet, the youth may freely bring home to his mind, and with what sweetness of temper he can, and inquire how fast he can fix his sense of duty, braving such penalties, whenever it may please the next newspaper and a sufficient number of his neighbors to pronounce his opinions incendiary.
It may calm the apprehension of calamity in the most susceptible heart to see how quick a bound nature has set to the utmost infliction of malice. We rapidly approach a brink over which no enemy can follow us.
“Let them rave:
In the gloom of our ignorance of what shall be, in the hour when we are deaf to the higher voices, who does not envy those who have seen safely to an end their manful endeavor? Who that sees the meanness of our politics, but inly congratulates Washington that he is long already wrapped in his shroud, and forever safe; that he was laid sweet in his grave, the hope of humanity not yet subjugated in him Who does not sometimes envy the good and brave, who are no more to suffer from the tumults of the natural world, and await with curious complacency the speedy term of his own conversation with finite nature ? And yet the love that will be annihilated Sooner than treacherous has already made death impossible, and affirms itself no mortal, but a native of the deeps of abSolute and inextinguishable being.
THE OVER-Sou L.
HERE is a difference between one and another hour of life, in their authority and subsequent effect. Our faith comes in moments; our vice is habitual. Yet there is a depth in those brief moments which constrains us to ascribe more reality to them than to all other experiences. Fór this reason, the argument which is always forthcoming to silence those who conceive extraordinary hopes of man, namely, the appeal to experience, is forever invalid and vain. We give up the past to the objector, and yet we hope. He must explain this hope. We grant that human life is mean ; but how did we find out that it was mean? What is the ground of this uneasiness of ours; of this old discontent! What is the universal sense of want and ignorance, but the fine innuendo by which the soul makes its enormous claim! Why do men feel that the natural history of man has never been written, but he is always leaving behind what you have said of him, and it becomes old, and books of metaphysics worthless! The philosophy of six thousand years has not searched the chambers and magazines of the soul. In its experiments there has always remained, in the last analysis, a residuum it could not resolve. Man is a stream whose source is hidden. Our being is descending into us from we know not whence. The most exact calculator has no prescience that somewhat incalculable may not balk the very next moment. I am constrained every moment to acknowledge a higher origin for events than the will I call Imline. As with events, so is it with thoughts. When I watch that flowing river, which, out of regions I see not, pours for a season its streams into me, I see that I am a pensioner; not a cause, but a surprised spectator of this ethereal water; that I desire and look up, and put myself in the attitude of reception, but from some alien energy the visions come.