The Conduct of Life E-Book

Ralph Waldo Emerson

• Herausgeber: E-BOOKARAMA
• Kategorie: Geisteswissenschaft
• Sprache: Englisch
• Veröffentlichungsjahr: 2023

Beschreibung

First published in 1860 book, Ralph Waldo Emerson's book "The Conduct of Life" is among the gems of his mature works.
First published in the year of Abraham Lincoln's election as President, this work poses the questions of human freedom and fate. The book also reveals a developed humanism together with a full awareness of human limitations and may be considered as partly confession. "The Conduct of Life" ostensibly is a set of essays about how to live life, but also is an amalgam of what life taught Emerson.

"The Conduct of Life" emphasizes Emerson's philosophy and thoughts on such issues as freedom and fate; creativity and established culture; faith, experience, and evidence; the individual, God, and the world; unity and dualism; moral law, grace, and compensation; and wealth and success.

This is the best of Emerson's later works, qualifying his earlier popular essays, series one and two, with the heavier hand of experience.

Leseprobe

Table of contents

THE CONDUCT OF LIFE

1. Fate

2. Power

3. Wealth

4. Culture

5. Behavior

6. Worship

7. Considerations by the Way

8. Beauty

9. Illusions

THE CONDUCT OF LIFE

Ralph Waldo Emerson

1. Fate

Delicate omens traced in air

To the lone bard true witness bare;

Birds with auguries on their wings

Chanted undeceiving things

Him to beckon, him to warn;

Well might then the poet scorn

To learn of scribe or courier

Hints writ in vaster character;

And on his mind, at dawn of day,

Soft shadows of the evening lay.

For the prevision is allied

Unto the thing so signified;

Or say, the foresight that awaits

Is the same Genius that creates.

It chanced during one winter, a few years ago, that our cities were bent on discussing the theory of the Age. By an odd coincidence, four or five noted men were each reading a discourse to the citizens of Boston or New York, on the Spirit of the Times. It so happened that the subject had the same prominence in some remarkable pamphlets and journals issued in London in the same season. To me, however, the question of the times resolved itself into a practical question of the conduct of life. How shall I live? We are incompetent to solve the times. Our geometry cannot span the huge orbits of the prevailing ideas, behold their return, and reconcile their opposition. We can only obey our own polarity. ’Tis fine for us to speculate and elect our course, if we must accept an irresistible dictation.

In our first steps to gain our wishes, we come upon immovable limitations. We are fired with the hope to reform men. After many experiments, we find that we must begin earlier,—at school. But the boys and girls are not docile; we can make nothing of them. We decide that they are not of good stock. We must begin our reform earlier still,—at generation: that is to say, there is Fate, or laws of the world.

But if there be irresistible dictation, this dictation understands itself. If we must accept Fate, we are not less compelled to affirm liberty, the significance of the individual, the grandeur of duty, the power of character. This is true, and that other is true. But our geometry cannot span these extreme points, and reconcile them. What to do? By obeying each thought frankly, by harping, or, if you will, pounding on each string, we learn at last its power. By the same obedience to other thoughts, we learn theirs, and then comes some reasonable hope of harmonizing them. We are sure, that, though we know not how, necessity does comport with liberty, the individual with the world, my polarity with the spirit of the times. The riddle of the age has for each a private solution. If one would study his own time, it must be by this method of taking up in turn each of the leading topics which belong to our scheme of human life, and, by firmly stating all that is agreeable to experience on one, and doing the same justice to the opposing facts in the others, the true limitations will appear. Any excess of emphasis, on one part, would be corrected, and a just balance would be made.

But let us honestly state the facts. Our America has a bad name for superficialness. Great men, great nations, have not been boasters and buffoons, but perceivers of the terror of life, and have manned themselves to face it. The Spartan, embodying his religion in his country, dies before its majesty without a question. The Turk, who believes his doom is written on the iron leaf in the moment when he entered the world, rushes on the enemy’s sabre with undivided will. The Turk, the Arab, the Persian, accepts the foreordained fate.

"On two days, it steads not to run from thy grave,

The appointed, and the unappointed day;

On the first, neither balm nor physician can save,

Nor thee, on the second, the Universe slay."

The Hindoo, under the wheel, is as firm. Our Calvinists, in the last generation, had something of the same dignity. They felt that the weight of the Universe held them down to their place. What could they do? Wise men feel that there is something which cannot be talked or voted away,—a strap or belt which girds the world.

"The Destiny, minister general,

That executeth in the world o’er all,

The purveyance which God hath seen beforne,

So strong it is, that tho’ the world had sworn

The contrary of a thing by yea or nay,

Yet sometime it shall fallen on a day

That falleth not oft in a thousand year;

For, certainly, our appetites here,

Be it of war, or peace, or hate, or love,

All this is ruled by the sight above."

CHAUCER: The Knight’s Tale.

The Greek Tragedy expressed the same sense: "Whatever is fated, that will take place. The great immense mind of Jove is not to be transgressed."

Savages cling to a local god of one tribe or town. The broad ethics of Jesus were quickly narrowed to village theologies, which preach an election or favoritism. And, now and then, an amiable parson, like Jung Stilling, or Robert Huntington, believes in a pistareen–Providence, which, whenever the good man wants a dinner, makes that somebody shall knock at his door, and leave a half–dollar. But Nature is no sentimentalist,—does not cosset or pamper us. We must see that the world is rough and surly, and will not mind drowning a man or a woman; but swallows your ship like a grain of dust. The cold, inconsiderate of persons, tingles your blood, benumbs your feet, freezes a man like an apple. The diseases, the elements, fortune, gravity, lightning, respect no persons. The way of Providence is a little rude. The habit of snake and spider, the snap of the tiger and other leapers and bloody jumpers, the crackle of the bones of his prey in the coil of the anaconda,—these are in the system, and our habits are like theirs. You have just dined, and, however scrupulously the slaughter–house is concealed in the graceful distance of miles, there is complicity,—expensive races,—race living at the expense of race. The planet is liable to shocks from comets, perturbations from planets, rendings from earthquake and volcano, alterations of climate, precessions of equinoxes. Rivers dry up by opening of the forest. The sea changes its bed. Towns and counties fall into it. At Lisbon, an earthquake killed men like flies. At Naples, three years ago, ten thousand persons were crushed in a few minutes. The scurvy at sea; the sword of the climate in the west of Africa, at Cayenne, at Panama, at New Orleans, cut off men like a massacre. Our western prairie shakes with fever and ague. The cholera, the small–pox, have proved as mortal to some tribes, as a frost to the crickets, which, having filled the summer with noise, are silenced by a fall of the temperature of one night. Without uncovering what does not concern us, or counting how many species of parasites hang on a bombyx; or groping after intestinal parasites, or infusory biters, or the obscurities of alternate generation;—the forms of the shark, the labrus, the jaw of the sea–wolf paved with crushing teeth, the weapons of the grampus, and other warriors hidden in the sea,—are hints of ferocity in the interiors of nature. Let us not deny it up and down. Providence has a wild, rough, incalculable road to its end, and it is of no use to try to whitewash its huge, mixed instrumentalities, or to dress up that terrific benefactor in a clean shirt and white neckcloth of a student in divinity.

Will you say, the disasters which threaten mankind are exceptional, and one need not lay his account for cataclysms every day? Aye, but what happens once, may happen again, and so long as these strokes are not to be parried by us, they must be feared.

But these shocks and ruins are less destructive to us, than the stealthy power of other laws which act on us daily. An expense of ends to means is fate;—organization tyrannizing over character. The menagerie, or forms and powers of the spine, is a book of fate: the bill of the bird, the skull of the snake, determines tyrannically its limits. So is the scale of races, of temperaments; so is sex; so is climate; so is the reaction of talents imprisoning the vital power in certain directions. Every spirit makes its house; but afterwards the house confines the spirit.

The gross lines are legible to the dull: the cabman is phrenologist so far: he looks in your face to see if his shilling is sure. A dome of brow denotes one thing; a pot–belly another; a squint, a pugnose, mats of hair, the pigment of the epidermis, betray character. People seem sheathed in their tough organization. Ask Spurzheim, ask the doctors, ask Quetelet, if temperaments decide nothing? or if there be anything they do not decide? Read the description in medical books of the four temperaments, and you will think you are reading your own thoughts which you had not yet told. Find the part which black eyes, and which blue eyes, play severally in the company. How shall a man escape from his ancestors, or draw off from his veins the black drop which he drew from his father’s or his mother’s life? It often appears in a family, as if all the qualities of the progenitors were potted in several jars,—some ruling quality in each son or daughter of the house,—and sometimes the unmixed temperament, the rank unmitigated elixir, the family vice, is drawn off in a separate individual, and the others are proportionally relieved. We sometimes see a change of expression in our companion, and say, his father, or his mother, comes to the windows of his eyes, and sometimes a remote relative. In different hours, a man represents each of several of his ancestors, as if there were seven or eight of us rolled up in each man’s skin,—seven or eight ancestors at least,—and they constitute the variety of notes for that new piece of music which his life is. At the corner of the street, you read the possibility of each passenger, in the facial angle, in the complexion, in the depth of his eye. His parentage determines it. Men are what their mothers made them. You may as well ask a loom which weaves huckaback, why it does not make cashmere, as expect poetry from this engineer, or a chemical discovery from that jobber. Ask the digger in the ditch to explain Newton’s laws: the fine organs of his brain have been pinched by overwork and squalid poverty from father to son, for a hundred years. When each comes forth from his mother’s womb, the gate of gifts closes behind him. Let him value his hands and feet, he has but one pair. So he has but one future, and that is already predetermined in his lobes, and described in that little fatty face, pig–eye, and squat form. All the privilege and all the legislation of the world cannot meddle or help to make a poet or a prince of him.

Jesus said, "When he looketh on her, he hath committed adultery." But he is an adulterer before he has yet looked on the woman, by the superfluity of animal, and the defect of thought, in his constitution. Who meets him, or who meets her, in the street, sees that they are ripe to be each other’s victim.

In certain men, digestion and sex absorb the vital force, and the stronger these are, the individual is so much weaker. The more of these drones perish, the better for the hive. If, later, they give birth to some superior individual, with force enough to add to this animal a new aim, and a complete apparatus to work it out, all the ancestors are gladly forgotten. Most men and most women are merely one couple more. Now and then, one has a new cell or camarilla opened in his brain,—an architectural, a musical, or a philological knack, some stray taste or talent for flowers, or chemistry, or pigments, or story–telling, a good hand for drawing, a good foot for dancing, an athletic frame for wide journeying, etc.—which skill nowise alters rank in the scale of nature, but serves to pass the time, the life of sensation going on as before. At last, these hints and tendencies are fixed in one, or in a succession. Each absorbs so much food and force, as to become itself a new centre. The new talent draws off so rapidly the vital force, that not enough remains for the animal functions, hardly enough for health; so that, in the second generation, if the like genius appear, the health is visibly deteriorated, and the generative force impaired.

People are born with the moral or with the material bias;—uterine brothers with this diverging destination: and I suppose, with high magnifiers, Mr. Frauenhofer or Dr. Carpenter might come to distinguish in the embryo at the fourth day, this is a Whig, and that a Free–soiler.

It was a poetic attempt to lift this mountain of Fate, to reconcile this despotism of race with liberty, which led the Hindoos to say, "Fate is nothing but the deeds committed in a prior state of existence." I find the coincidence of the extremes of eastern and western speculation in the daring statement of Schelling, "there is in every man a certain feeling, that he has been what he is from all eternity, and by no means became such in time." To say it less sublimely,—in the history of the individual is always an account of his condition, and he knows himself to be a party to his present estate.

A good deal of our politics is physiological. Now and then, a man of wealth in the heyday of youth adopts the tenet of broadest freedom. In England, there is always some man of wealth and large connection planting himself, during all his years of health, on the side of progress, who, as soon as he begins to die, checks his forward play, calls in his troops, and becomes conservative. All conservatives are such from personal defects. They have been effeminated by position or nature, born halt and blind, through luxury of their parents, and can only, like invalids, act on the defensive. But strong natures, backwoodsmen, New Hampshire giants, Napoleons, Burkes, Broughams, Websters, Kossuths, are inevitable patriots, until their life ebbs, and their defects and gout, palsy and money, warp them.

The strongest idea incarnates itself in majorities and nations, in the healthiest and strongest. Probably, the election goes by avoirdupois weight, and, if you could weigh bodily the tonnage of any hundred of the Whig and the Democratic party in a town, on the Dearborn balance, as they passed the hayscales, you could predict with certainty which party would carry it. On the whole, it would be rather the speediest way of deciding the vote, to put the selectmen or the mayor and aldermen at the hayscales.

In science, we have to consider two things: power and circumstance. All we know of the egg, from each successive discovery, is, another vesicle; and if, after five hundred years, you get a better observer, or a better glass, he finds within the last observed another. In vegetable and animal tissue, it is just alike, and all that the primary power or spasm operates, is, still, vesicles, vesicles. Yes,—but the tyrannical Circumstance! A vesicle in new circumstances, a vesicle lodged in darkness, Oken thought, became animal; in light, a plant. Lodged in the parent animal, it suffers changes, which end in unsheathing miraculous capability in the unaltered vesicle, and it unlocks itself to fish, bird, or quadruped, head and foot, eye and claw. The Circumstance is Nature. Nature is, what you may do. There is much you may not. We have two things,—the circumstance, and the life. Once we thought, positive power was all. Now we learn, that negative power, or circumstance, is half. Nature is the tyrannous circumstance, the thick skull, the sheathed snake, the ponderous, rock–like jaw; necessitated activity; violent direction; the conditions of a tool, like the locomotive, strong enough on its track, but which can do nothing but mischief off of it; or skates, which are wings on the ice, but fetters on the ground.

The book of Nature is the book of Fate. She turns the gigantic pages,—leaf after leaf,—never re–turning one. One leaf she lays down, a floor of granite; then a thousand ages, and a bed of slate; a thousand ages, and a measure of coal; a thousand ages, and a layer of marl and mud: vegetable forms appear; her first misshapen animals, zoophyte, trilobium, fish; then, saurians,—rude forms, in which she has only blocked her future statue, concealing under these unwieldly monsters the fine type of her coming king. The face of the planet cools and dries, the races meliorate, and man is born. But when a race has lived its term, it comes no more again.

The population of the world is a conditional population; not the best, but the best that could live now; and the scale of tribes, and the steadiness with which victory adheres to one tribe, and defeat to another, is as uniform as the superposition of strata. We know in history what weight belongs to race. We see the English, French, and Germans planting themselves on every shore and market of America and Australia, and monopolizing the commerce of these countries. We like the nervous and victorious habit of our own branch of the family. We follow the step of the Jew, of the Indian, of the Negro. We see how much will has been expended to extinguish the Jew, in vain. Look at the unpalatable conclusions of Knox, in his "Fragment of Races,"—a rash and unsatisfactory writer, but charged with pungent and unforgetable truths. "Nature respects race, and not hybrids." "Every race has its own habitat." "Detach a colony from the race, and it deteriorates to the crab." See the shades of the picture. The German and Irish millions, like the Negro, have a great deal of guano in their destiny. They are ferried over the Atlantic, and carted over America, to ditch and to drudge, to make corn cheap, and then to lie down prematurely to make a spot of green grass on the prairie. One more fagot of these adamantine bandages, is, the new science of Statistics. It is a rule, that the most casual and extraordinary events—if the basis of population is broad enough—become matter of fixed calculation. It would not be safe to say when a captain like Bonaparte, a singer like Jenny Lind, or a navigator like Bowditch, would be born in Boston: but, on a population of twenty or two hundred millions, something like accuracy may be had. 1

’Tis frivolous to fix pedantically the date of particular inventions. They have all been invented over and over fifty times. Man is the arch machine, of which all these shifts drawn from himself are toy models. He helps himself on each emergency by copying or duplicating his own structure, just so far as the need is. ’Tis hard to find the right Homer, Zoroaster, or Menu; harder still to find the Tubal Cain, or Vulcan, or Cadmus, or Copernicus, or Fust, or Fulton, the indisputable inventor. There are scores and centuries of them. "The air is full of men." This kind of talent so abounds, this constructive tool–making efficiency, as if it adhered to the chemic atoms, as if the air he breathes were made of Vaucansons, Franklins, and Watts.

Doubtless, in every million there will be an astronomer, a mathematician, a comic poet, a mystic. No one can read the history of astronomy, without perceiving that Copernicus, Newton, Laplace, are not new men, or a new kind of men, but that Thales, Anaximenes, Hipparchus, Empedocles, Aristarchus, Pythagoras, Œnopides, had anticipated them; each had the same tense geometrical brain, apt for the same vigorous computation and logic, a mind parallel to the movement of the world. The Roman mile probably rested on a measure of a degree of the meridian. Mahometan and Chinese know what we know of leap–year, of the Gregorian calendar, and of the precession of the equinoxes. As, in every barrel of cowries, brought to New Bedford, there shall be one orangia, so there will, in a dozen millions of Malays and Mahometans, be one or two astronomical skulls. In a large city, the most casual things, and things whose beauty lies in their casualty, are produced as punctually and to order as the baker’s muffin for breakfast. Punch makes exactly one capital joke a week; and the journals contrive to furnish one good piece of news every day.

And not less work the laws of repression, the penalties of violated functions. Famine, typhus, frost, war, suicide, and effete races, must be reckoned calculable parts of the system of the world.

These are pebbles from the mountain, hints of the terms by which our life is walled up, and which show a kind of mechanical exactness, as of a loom or mill, in what we call casual or fortuitous events.

The force with which we resist these torrents of tendency looks so ridiculously inadequate, that it amounts to little more than a criticism or a protest made by a minority of one, under compulsion of millions. I seemed, in the height of a tempest, to see men overboard struggling in the waves, and driven about here and there. They glanced intelligently at each other, but ’twas little they could do for one another; ’twas much if each could keep afloat alone. Well, they had a right to their eye–beams, and all the rest was Fate.

We cannot trifle with this reality, this cropping–out in our planted gardens of the core of the world. No picture of life can have any veracity that does not admit the odious facts. A man’s power is hooped in by a necessity, which, by many experiments, he touches on every side, until he learns its arc.

The element running through entire nature, which we popularly call Fate, is known to us as limitation. Whatever limits us, we call Fate. If we are brute and barbarous, the fate takes a brute and dreadful shape. As we refine, our checks become finer. If we rise to spiritual culture, the antagonism takes a spiritual form. In the Hindoo fables, Vishnu follows Maya through all her ascending changes, from insect and crawfish up to elephant; whatever form she took, he took the male form of that kind, until she became at last woman and goddess, and he a man and a god. The limitations refine as the soul purifies, but the ring of necessity is always perched at the top.

When the gods in the Norse heaven were unable to bind the Fenris Wolf with steel or with weight of mountains,—the one he snapped and the other he spurned with his heel,—they put round his foot a limp band softer than silk or cobweb, and this held him: the more he spurned it, the stiffer it drew. So soft and so stanch is the ring of Fate. Neither brandy, nor nectar, nor sulphuric ether, nor hell–fire, nor ichor, nor poetry, nor genius, can get rid of this limp band. For if we give it the high sense in which the poets use it, even thought itself is not above Fate: that too must act according to eternal laws, and all that is wilful and fantastic in it is in opposition to its fundamental essence.

And, last of all, high over thought, in the world of morals, Fate appears as vindicator, levelling the high, lifting the low, requiring justice in man, and always striking soon or late, when justice is not done. What is useful will last; what is hurtful will sink. "The doer must suffer," said the Greeks: "you would soothe a Deity not to be soothed." "God himself cannot procure good for the wicked," said the Welsh triad. "God may consent, but only for a time," said the bard of Spain. The limitation is impassable by any insight of man. In its last and loftiest ascensions, insight itself, and the freedom of the will, is one of its obedient members. But we must not run into generalizations too large, but show the natural bounds or essential distinctions, and seek to do justice to the other elements as well.

Thus we trace Fate, in matter, mind, and morals,—in race, in retardations of strata, and in thought and character as well. It is everywhere bound or limitation. But Fate has its lord; limitation its limits; is different seen from above and from below; from within and from without. For, though Fate is immense, so is power, which is the other fact in the dual world, immense. If Fate follows and limits power, power attends and antagonizes Fate. We must respect Fate as natural history, but there is more than natural history. For who and what is this criticism that pries into the matter? Man is not order of nature, sack and sack, belly and members, link in a chain, nor any ignominious baggage, but a stupendous antagonism, a dragging together of the poles of the Universe. He betrays his relation to what is below him,—thick–skulled, small–brained, fishy, quadrumanous,—quadruped ill–disguised, hardly escaped into biped, and has paid for the new powers by loss of some of the old ones. But the lightning which explodes and fashions planets, maker of planets and suns, is in him. On one side, elemental order, sandstone and granite, rock–ledges, peat–bog, forest, sea and shore; and, on the other part, thought, the spirit which composes and decomposes nature,—here they are, side by side, god and devil, mind and matter, king and conspirator, belt and spasm, riding peacefully together in the eye and brain of every man.

Nor can he blink the freewill. To hazard the contradiction,—freedom is necessary. If you please to plant yourself on the side of Fate, and say, Fate is all; then we say, a part of Fate is the freedom of man. Forever wells up the impulse of choosing and acting in the soul. Intellect annuls Fate. So far as a man thinks, he is free. And though nothing is more disgusting than the crowing about liberty by slaves, as most men are, and the flippant mistaking for freedom of some paper preamble like a "Declaration of Independence," or the statute right to vote, by those who have never dared to think or to act, yet it is wholesome to man to look not at Fate, but the other way: the practical view is the other. His sound relation to these facts is to use and command, not to cringe to them. "Look not on nature, for her name is fatal," said the oracle. The too much contemplation of these limits induces meanness. They who talk much of destiny, their birth–star, etc., are in a lower dangerous plane, and invite the evils they fear.

I cited the instinctive and heroic races as proud believers in Destiny. They conspire with it; a loving resignation is with the event. But the dogma makes a different impression, when it is held by the weak and lazy. ’Tis weak and vicious people who cast the blame on Fate. The right use of Fate is to bring up our conduct to the loftiness of nature. Rude and invincible except by themselves are the elements. So let man be. Let him empty his breast of his windy conceits, and show his lordship by manners and deeds on the scale of nature. Let him hold his purpose as with the tug of gravitation. No power, no persuasion, no bribe shall make him give up his point. A man ought to compare advantageously with a river, an oak, or a mountain. He shall have not less the flow, the expansion, and the resistance of these.

’Tis the best use of Fate to teach a fatal courage. Go face the fire at sea, or the cholera in your friend’s house, or the burglar in your own, or what danger lies in the way of duty, knowing you are guarded by the cherubim of Destiny. If you believe in Fate to your harm, believe it, at least, for your good.

For, if Fate is so prevailing, man also is part of it, and can confront fate with fate. If the Universe have these savage accidents, our atoms are as savage in resistance. We should be crushed by the atmosphere, but for the reaction of the air within the body. A tube made of a film of glass can resist the shock of the ocean, if filled with the same water. If there be omnipotence in the stroke, there is omnipotence of recoil.

1. But Fate against Fate is only parrying and defence: there are, also, the noble creative forces. The revelation of Thought takes man out of servitude into freedom. We rightly say of ourselves, we were born, and afterward we were born again, and many times. We have successive experiences so important, that the new forgets the old, and hence the mythology of the seven or the nine heavens. The day of days, the great day of the feast of life, is that in which the inward eye opens to the Unity in things, to the omnipresence of law;—sees that what is must be, and ought to be, or is the best. This beatitude dips from on high down on us, and we see. It is not in us so much as we are in it. If the air come to our lungs, we breathe and live; if not, we die. If the light come to our eyes, we see; else not. And if truth come to our mind, we suddenly expand to its dimensions, as if we grew to worlds. We are as lawgivers; we speak for Nature; we prophesy and divine.

This insight throws us on the party and interest of the Universe, against all and sundry; against ourselves, as much as others. A man speaking from insight affirms of himself what is true of the mind: seeing its immortality, he says, I am immortal; seeing its invincibility, he says, I am strong. It is not in us, but we are in it. It is of the maker, not of what is made. All things are touched and changed by it. This uses, and is not used. It distances those who share it, from those who share it not. Those who share it not are flocks and herds. It dates from itself;—not from former men or better men,—gospel, or constitution, or college, or custom. Where it shines, Nature is no longer intrusive, but all things make a musical or pictorial impression. The world of men show like a comedy without laughter:—populations, interests, government, history;—’tis all toy figures in a toy house. It does not overvalue particular truths. We hear eagerly every thought and word quoted from an intellectual man. But, in his presence, our own mind is roused to activity, and we forget very fast what he says, much more interested in the new play of our own thought, than in any thought of his. ’Tis the majesty into which we have suddenly mounted, the impersonality, the scorn of egotisms, the sphere of laws, that engage us. Once we were stepping a little this way, and a little that way; now, we are as men in a balloon, and do not think so much of the point we have left, or the point we would make, as of the liberty and glory of the way.

Just as much intellect as you add, so much organic power. He who sees through the design, presides over it, and must will that which must be. We sit and rule, and, though we sleep, our dream will come to pass. Our thought, though it were only an hour old, affirms an oldest necessity, not to be separated from thought, and not to be separated from will. They must always have coexisted. It apprises us of its sovereignty and godhead, which refuse to be severed from it. It is not mine or thine, but the will of all mind. It is poured into the souls of all men, as the soul itself which constitutes them men. I know not whether there be, as is alleged, in the upper region of our atmosphere, a permanent westerly current, which carries with it all atoms which rise to that height, but I see, that when souls reach a certain clearness of perception, they accept a knowledge and motive above selfishness. A breath of will blows eternally through the universe of souls in the direction of the Right and Necessary. It is the air which all intellects inhale and exhale, and it is the wind which blows the worlds into order and orbit.

Thought dissolves the material universe, by carrying the mind up into a sphere where all is plastic. Of two men, each obeying his own thought, he whose thought is deepest will be the strongest character. Always one man more than another represents the will of Divine Providence to the period.

2. If thought makes free, so does the moral sentiment. The mixtures of spiritual chemistry refuse to be analyzed. Yet we can see that with the perception of truth is joined the desire that it shall prevail. That affection is essential to will. Moreover, when a strong will appears, it usually results from a certain unity of organization, as if the whole energy of body and mind flowed in one direction. All great force is real and elemental. There is no manufacturing a strong will. There must be a pound to balance a pound. Where power is shown in will, it must rest on the universal force. Alaric and Bonaparte must believe they rest on a truth, or their will can be bought or bent. There is a bribe possible for any finite will. But the pure sympathy with universal ends is an infinite force, and cannot be bribed or bent. Whoever has had experience of the moral sentiment cannot choose but believe in unlimited power. Each pulse from that heart is an oath from the Most High. I know not what the word sublime means, if it be not the intimations in this infant of a terrific force. A text of heroism, a name and anecdote of courage, are not arguments, but sallies of freedom. One of these is the verse of the Persian Hafiz, "’Tis written on the gate of Heaven, ’Wo unto him who suffers himself to be betrayed by Fate!’" Does the reading of history make us fatalists? What courage does not the opposite opinion show! A little whim of will to be free gallantly contending against the universe of chemistry.

But insight is not will, nor is affection will. Perception is cold, and goodness dies in wishes; as Voltaire said, ’tis the misfortune of worthy people that they are cowards; " un des plus grands malheurs des honnêtes gens c’est qu’ils sont des lâches." There must be a fusion of these two to generate the energy of will. There can be no driving force, except through the conversion of the man into his will, making him the will, and the will him. And one may say boldly, that no man has a right perception of any truth, who has not been reacted on by it, so as to be ready to be its martyr.

The one serious and formidable thing in nature is a will. Society is servile from want of will, and therefore the world wants saviours and religions. One way is right to go: the hero sees it, and moves on that aim, and has the world under him for root and support. He is to others as the world. His approbation is honor; his dissent, infamy. The glance of his eye has the force of sunbeams. A personal influence towers up in memory only worthy, and we gladly forget numbers, money, climate, gravitation, and the rest of Fate.

We can afford to allow the limitation, if we know it is the meter of the growing man. We stand against Fate, as children stand up against the wall in their father’s house, and notch their height from year to year. But when the boy grows to man, and is master of the house, he pulls down that wall, and builds a new and bigger. ’Tis only a question of time. Every brave youth is in training to ride and rule this dragon. His science is to make weapons and wings of these passions and retarding forces. Now whether, seeing these two things, fate and power, we are permitted to believe in unity? The bulk of mankind believe in two gods. They are under one dominion here in the house, as friend and parent, in social circles, in letters, in art, in love, in religion: but in mechanics, in dealing with steam and climate, in trade, in politics, they think they come under another; and that it would be a practical blunder to transfer the method and way of working of one sphere, into the other. What good, honest, generous men at home, will be wolves and foxes on change! What pious men in the parlor will vote for what reprobates at the polls! To a certain point, they believe themselves the care of a Providence. But, in a steamboat, in an epidemic, in war, they believe a malignant energy rules.