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CONSIDERATIONS BY THE WAY.
LTHOUGH this garrulity of advising is born with us, I
confess that life is rather a subject of wonder, than of didactics. So much fate, so much irresistible dictation from temperament and unknown inspiration enters into it, that we doubt we can say anything out of our own experience whereby to help each-other. All the professions are timid and expectant agencies. The priest is glad if his prayers or his sermon meet the condition of any soul; if of two, if of ten, 't is a signal success. But he walked to the church without any assurance that he knew the distemper, or could heal it. The physician prescribes hesitatingly out of his few resources, the same tonic or sedative to this new and peculiar constitution, which he has applied with various success to a hundred men before. If the patient mends, he is glad and surprised. The lawyer advises the client, and tells his story to the jury, and leaves it with them, and is as gay and as much relieved as the client, if it turns out that he has a verdict. The judge weighs the arguments, and puts a brave face on the matter, and, since there must be a decision, decides as he can, and hopes he has done justice, and given satisfaction to the community; but is only an advocate after all. And so is all life a timid and unskilful spectator. We do what we must, and call it by the best names. We like very well to be praised for our action, but our conscience says, “ Not unto us." 'T is little we can do for each other. We accompany the youth with sympathy, and manifold old sayings of the wise, to the gate of the arena, but ’t is certain that not by strength of ours, or of the old sayings, but only on strength of his own, unknown to us or to any, he must stand or fall.
That by which a man conquers in any passage, is a profound secret to every other being in the world, and it is only as he turns his
back on us and all men, and draws on this most private wisdom, that any good can come to him. What we have, therefore, to say of life, is rather description, or, if you please, celebration, than available rules.
Yet vigor is contagious, and whatever makes us either think or feel strongly, adds to our power and enlarges our field of action. We have a debt to every great heart, to every fine genius.; to those who have put life and fortune on the cast of an act of justice ; to those who have added new sciences; to those who have refined life by elegant pursuits. 'T is the fine souls who serve us, and not what is called fine society. Fine society is only a self-protection against the vulgarities of the street and the tavern. Fine society, in the common acceptation, has neither ideas nor' aims. It renders the service of a perfumery, or a laundry, not of a farm or fac
'T is an exclusion and a precinct. Sidney Smith said, “A few yards in London cement or dissolve friendship.” It is an unprincipled decorum ; an affair of clean linen and coaches, of gloves, cards, and elegance in trifles. There are other measures of self-respect for a man, than the number of clean shirts he puts on every day. Society wishes to be amused. I do not wish to be amused. I wish that life should not be cheap, but sacred. I wish the days to be as centuries, loaded, fragrant. Now we reckon them as bank-days, by some debt which is to be paid us, or which we are to pay, or some pleasure we are to taste. Is all we have to do to draw the breath in, and blow it out again ? Porphyry's definition is better : “ Life is that which holds matter together." The babe in arms is a channel through which the energies we call fate, love, and reason, visibly stream. See what a cometary train of auxiliaries man carries with him, of animals, plants, stones, gases, and imponderable elements. Let us infer his ends from this pomp of means. Mirabeau said : “Why should we feel ourselves to be men, unless it be to succeed in everything, everywhere. You must say of nothing, That is beneath me, nor feel that anything can be out of your power. Nothing is impossible to the man who can will. Is that necessary ? That shall be:
this is the only law of success.” Whoever said it, this is in the right key. But this is not the tone and genius of the men in the street. In the streets, we grow cynical. The men we meet are coarse and torpid. The finest wits have their sediment. What quantities of fribbles, paupers, invalids, epicures, antiquaries, politicians, thieves, and triflers of both sexes,
might be advantageously spared! Mankind divides itself into two classes, benefactors and malefactors. The second class is vast, the first a handful. A person seldom falls sick, but the bystanders are animated with a faint hope that he will die : — quantities of poor lives; of distressing invalids; of cases for a gun. Franklin said : “ Mankind are very superficial and dastardly : they begin upon a thing, but, meeting with a difficulty, they fly from it discouraged: but they have capacities, if they would employ them.” Shall we then judge a country by the majority, or by the minority? By the minority, surely. 'Tis pedantry to estimate nations by the census, or by square miles of land, or other than by their importance to the mind of the time.
Leave this hypocritical prating about the masses. Masses are rude, lame, unmade, pernicious in their demands and influence, and need not to be flattered but to be schooled. I wish not to concede anything to them, but to tame, drill, divide, and break them up, and draw individuals out of them. The worst of charity is, that the lives you are asked to preserve are not worth preserving. Masses ! the calamity is the
I do not wish any mass at all, but honest men only, lovely, sweet, accomplished women only, and no shovel-handed, narrow-brained, gin-drinking million stockingers or lazzaroni at all. If government knew how, I should like to see it check, not multiply the population. When it reaches its true law of action, every man that is born will be hailed as essential. Away with this hurrah of masses, and let us have the considerate vote of single men spoken on their honor and their conscience. In old Egypt, it was established law, that the vote of a prophet be reckoned equal to a hundred hands. I think it was much underestimated. Clay and clay differ in dignity,” as we discover by our preferences every day. What a vicious practice is this of our politicians at Washington pairing off! as if one man who votes wrong, going away, could excuse you, who mean to vote right, for going away; or, as if your presence did not tell in more ways than in your vote. Suppose the three hundred heroes at Thermopylæ had paired off with three hundred Persians : would it have been all the same to Greece, and to history ? Napoleon was called by his men Cent Mille. Add honesty to him, and they might have called him Hundred Million.
Nature makes fifty poor melons for one that is good, and shakes down a tree full of gnarled, wormy, unripe crabs, before
you can find a dozen dessert apples; and she scatters nations of naked Indians, and nations of clothed Christians, with two or three good heads among them. Nature works very hard, and only hits the white once in a million throws. In mankind, she is contented if she yields one master in a century. The more difficulty there is in creating good men, the more they are used when they come. I once counted in a little neighborhood, and found that every able-bodied man had, say from twelve to fifteen persons dependent on him for material aid, to whom he is to be for spoon and jug, for backer and sponsor, for nursery and hospital, and many functions beside : nor does it seem to make much difference whether he is bachelor or patriarch; if he do not violently decline the duties that fall to him, this amount of helpfulness will in one way or another be brought home to him. This is the tax which his abilities
pay. The good men are employed for private centres of use, and for larger influence. All revelations, whether of mechanical or intellectual or moral science, are made, not to communities, but to single persons. All the marked events of our day, all the cities, all the colonizations, may be traced back to their origin in a private brain. All the feats which make our civility were the thoughts of a few good heads.
Meantime, this spawning productivity is not noxious or needless. You would say, this rabble of nations might be spared, But no, they are all counted and depended on.
Fate keeps everything alive so long as the smallest thread of public necessity holds it on to the tree. The coxcomb and bully and thief class are allowed as proletaries, every one of their vices being the excess or acridity of a virtue. The mass are animal, in pupilage, and near chimpanzee. But the units, whereof this mass is composed are neuters, every one of which may be grown to a queen-bee. The rule is, we are used as brute atoms, until we think : then, we use all the rest. Nature turns all malfaisance to good. Nature provided for real needs. No sane man at last distrusts himself. His existence is a perfect answer to all sentimental cavils. If he is, he is wanted, and has the precise properties that are required. That we are here, is proof we ought to be here. We have as good right, and the same sort of right to be here, as Cape Cod or Sandy Hook have to be there.
To say then, the majority are wicked, means no malice, no bad heart in the observer, but, simply, that the majority are uinripe, and have not yet come to themselves, do not yet know
their opinion. That, if they knew it, is an oracle for them and for all. But in the passing moment, the quadruped interest is very prone to prevail: and this beast-force, whilst it makes the discipline of the world, the school of heroes, the glory of martyrs, has provoked in every age the satire of wits, and the tears of good men. They find the journals, the clubs, the governments, the churches, to be in the interest, and the pay of the Devil. And wise men have met this obstruction in their times, like Socrates, with his famous irony ; like Bacon, with life-long dissimulation; like Erasmus, with his book “ The Praise of Folly"; like Rabelais, with his satire rending the nations. “They were the fools who cried against me, you
will say,” wrote the Chevalier de Boufflers to Grimm ; the fools have the advantage of numbers, and 't is that which decides. 'T is of no use for us to make war with them: we shall not weaken them; they will always be the masters. There will not be a practice or an usage introduced, of which they are not the authors."
In front of these sinister facts, the first lesson of history is the good of evil. Good is a good doctor, but Bad is sometimes a better. 'T is the oppressions of William the Norman, savage forest-laws, and crushing despotism, that made possible the inspirations of Magna Charta under John. Edward I. wanted money, armies, castles, and as much as he could get. It was necessary to call the people together by shorter, swifter ways, - and the House of Commons arose. To obtain subsidies, he paid in privileges. In the twenty-fourth year of his reign, he decreed, " that no tax should be levied without consent of Lords and Commons ”; — which is the basis of the English Constitution. Plutarch affirms that the cruel wars which followed the march of Alexander, introduced the civility, language, and arts of Greece into the savage East; introduced marriage ; built seventy cities : and united hostile nations under one government. The barbarians who broke up the Roman empire · did not arrive a day too soon. Schiller says, the Thirty Years' War made Germany a nation. Rough, selfish despots serve men immensely, as Henry VIII. in the contest with the Pope; as the infatuations no less than the wisdom of Cromwell; as the ferocity of the Russian czars ; as the fanaticism of the French regicides of 1789. The frost which kills the harvest of a year, saves the harvests of a century, by destroying the weevil or the locust. Wars, fires, plagues, break up immovable routine, clear the ground of rotten races, and dens of distemper, and