EVERY FACT is related on one side to sensation, and on the other to morals.
The game of thought is, on the appearance of one of these two sides, to find
the other: given the upper, to find the under side. Nothing so thin but has
these two faces, and when the observer has seen the obverse, he turns it
over to see the reverse. Life is a pitching of this penny,- heads or tails.
We never tire of this game, because there is still a slight shudder of
astonishment at the exhibition of the other face, at the contrast of the two
faces. A man is flushed with success, and bethinks himself what this good
luck signifies. He drives his bargain in the street; but it occurs that he
also is bought and sold. He sees the beauty of a human face, and searches
the cause of that beauty, which must be more beautiful. He builds his
fortunes, maintains the laws, cherishes his children; but he asks himself,
Why? and whereto? This head and this tail are called, in the language of
philosophy, Infinite and Finite; Relative and Absolute; Apparent and Real;
and many fine names beside.

Each man is born with a predisposition to one or the other of these sides of
nature; and it will easily happen that men will be found devoted to one or
the other. One class has the perception of difference, and is conversant
with facts and surfaces, cities and persons, and the bringing certain things
to pass;- the men of talent and action. Another class have the perception of
identity, and are men of faith and philosophy, men of genius.

Each of these riders drives too fast. Plotinus believes only in
philosophers; Fenelon, in saints; Pindar and Byron, in poets. Read the
haughty language in which Plato and the Platonists speak of all men who are
not devoted to their own shining abstractions: other men are rats and mice.
The literary class is usually proud and exclusive. The correspondence of
Pope and Swift describes mankind around them as monsters; and that of Goethe
and Schiller, in our own time, is scarcely more kind.

It is easy to see how this arrogance comes. The genius is a genius by the
first look he casts on any object. Is his eye creative? Does he not rest in
angles and colors, but beholds the design?- he will presently undervalue the
actual object. In powerful moments, his thought has dissolved the works of
art and nature into their causes, so that the works appear heavy and faulty.
He has a conception of beauty which the sculptor cannot embody. Picture,
statue, temple, railroad, steam-engine, existed first in an artist's mind,
without flaw, mistake, or friction, which impair the executed models. So did
the Church, the State, college, court, social circle, and all the
institutions. It is not strange that these men, remembering what they have
seen and hoped of ideas, should affirm disdainfully the superiority of
ideas. Having at some time seen that the happy soul will carry all the arts
in power, they say, Why cumber ourselves with superfluous realizations? and
like dreaming beggars they assume to speak and act as if these values were
already substantiated.

On the other part, the men of toil and trade and luxury,- the animal world,
including the animal in the philosopher and poet also, and the practical
world, including the painful drudgeries which are never excused to
philosopher or poet any more than to the rest,- weigh heavily on the other
side. The trade in our streets believes in no metaphysical causes, thinks
nothing of the force which necessitated traders and a trading planet to
exist: no, but sticks to cotton, sugar, wool and salt. The ward meetings, on
election days, are not softened by any misgiving of the value of these
ballotings. Hot life is streaming in a single direction. To the men of this
world, to the animal strength and spirits, to the men of practical power,
whilst immersed in it, the man of ideas appears out of his reason. They
alone have reason.

Things always bring their own philosophy with them, that is, prudence. No
man acquires property without acquiring with it a little arithmetic also. In
England, the richest country that ever existed, property stands for more,
compared with personal ability, than in any other. After dinner, a man
believes less, denies more: verities have lost some charm. After dinner,
arithmetic is the only science: ideas are disturbing, incendiary, follies of
young men, repudiated by the solid portion of society: and a man comes to be
valued by his athletic and animal qualities. Spence relates that Mr. Pope
was with Sir Godfrey Kneller one day, when his nephew, a Guinea trader, came
in. "Nephew," said Sir Godfrey, "you have the honor of seeing the two
greatest men in the world." "I don't know how great men you may be," said
the Guinea man, "but I don't like your looks. I have often bought a man much
better than both of you, all muscles and bones, for ten guineas." Thus the
men of the senses revenge themselves on the professors and repay scorn for
scorn. The first had leaped to conclusions not yet ripe, and say more than
is true; the others make themselves merry with the philosopher, and weigh
man by the pound. They believe that mustard bites the tongue, that pepper is
hot, friction-matches incendiary, revolvers are to be avoided, and
suspenders hold up pantaloons; that there is much sentiment in a chest of
tea; and a man will be eloquent, if you give him good wine. Are you tender
and scrupulous,- you must eat more mince-pie. They hold that Luther had milk
in him when he said,-

"Wer nicht liebt Wein, Weiber, Gesang,
Der bleibt ein Narr sein Leben lang";-

and when he advised a young scholar, perplexed with fore-ordination and
free-will, to get well drunk. "The nerves," says Cabanis, "they are the
man." My neighbor, a jolly farmer, in the tavern bar-room, thinks that the
use of money is sure and speedy spending. For his part, he says, he puts his
down his neck and gets the good of it.

The inconvenience of this way of thinking is that it runs into
indifferentism and then into disgust. Life is eating us up. We shall be
fables presently. Keep cool: it will be all one a hundred years hence.
Life's well enough, but we shall be glad to get out of it, and they will all
be glad to have us. Why should we fret and drudge? Our meat will taste
to-morrow as it did yesterday, and we may at last have had enough of it.
"Ah," said my languid gentleman at Oxford, "there's nothing new or true,-
and no matter."

With a little more bitterness, the cynic moans; our life is like an ass led
to market by a bundle of hay being carried before him; he sees nothing but
the bundle of hay. "There is so much trouble in coming into the world," said
Lord Bolingbroke, "and so much more, as well as meanness, in going out of
it, that 'tis hardly worthwhile to be here at all." I knew a philosopher of
this kidney who was accustomed briefly to sum up his experience of human
nature in saying, "Mankind is a damned rascal":*(27) and the natural
corollary is pretty sure to follow,- "The world lives by humbug, and so will
I."

The abstractionist and the materialist thus mutually exasperating each
other, and the scoffer expressing the worst of materialism, there arises a
third party to occupy the middle ground between these two, the skeptic,
namely. He finds both wrong by being in extremes. He labors to plant his
feet, to be the beam of the balance. He will not go beyond his card. He sees
the one-sidedness of these men of the street; he will not be a Gibeonite; he
stands for the intellectual faculties, a cool head and whatever serves to
keep it cool; no unadvised industry, no unrewarded self-devotion, no loss of
the brains in toil. Am I an ox, or a dray?- You are both in extremes, he
says. You that will have all solid, and a world of pig-lead, deceive
yourselves grossly. You believe yourselves rooted and grounded on adamant;
and yet, if we uncover the last facts of our knowledge, you are spinning
like bubbles in a river, you know not whither or whence, and you are
bottomed and capped and wrapped in delusions. Neither will he be betrayed to
a book and wrapped in a gown. The studious class are their own victims; they
are thin and pale, their feet are cold, their heads are hot, the night is
without sleep, the day a fear of interruption,- pallor, squalor, hunger and
egotism. If you come near them and see what conceits they entertain,- they
are abstractionists, and spend their days and nights in dreaming some dream;
in expecting the homage of society to some precious scheme, built on a
truth, but destitute of proportion in its presentment, of justness in its
application, and of all energy of will in the schemer to embody and vitalize
it.

But I see plainly, he says, that I cannot see. I know that human strength is
not in extremes, but in avoiding extremes. I, at least, will shun the
weakness of philosophizing beyond my depth. What is the use of pretending to
powers we have not? What is the use of pretending to assurances we have not,
respecting the other life? Why exaggerate the power of virtue? Why be an
angel before your time? These strings, wound up too high, will snap. If
there is a wish for immortality, and no evidence, why not say just that? If
there are conflicting evidences, why not state them? If there is not ground
for a candid thinker to make up his mind, yea or nay,- why not suspend the
judgment? I weary of these dogmatizers. I tire of these hacks of routine,
who deny the dogmas. I neither affirm nor deny. I stand here to try the
case. I am here to consider, skopein, to consider how it is. I will try to
keep the balance true. Of what use to take the chair and glibly rattle off
theories of society, religion and nature, when I know that practical
objections lie in the way, insurmountable by me and by my mates? Why so
talkative in public, when each of my neighbors can pin me to my seat by
arguments I cannot refute? Why pretend that life is so simple a game, when
we know how subtle and elusive the Proteus*(28) is? Why think to shut up all
things in your narrow coop, when we know there are not one or two only, but
ten, twenty, a thousand things, and unlike? Why fancy that you have all the
truth in your keeping? There is much to say on all sides.

Who shall forbid a wise skepticism, seeing that there is no practical
question on which any thing more than an approximate solution can be had? Is
not marriage an open question, when it is alleged, from the beginning of the
world, that such as are in the institution wish to get out, and such as are
out wish to get in? And the reply of Socrates, to him who asked whether he
should choose a wife, still remains reasonable, that "whether he should
choose one or not, he would repent it." Is not the State a question? All
society is divided in opinion on the subject of the State. Nobody loves it;
great numbers dislike it and suffer conscientious scruples to allegiance;
and the only defence set up, is the fear of doing worse in disorganizing. Is
it otherwise with the Church? Or, to put any of the questions which touch
mankind nearest,- shall the young man aim at a leading part in law, in
polities, in trade? It will not be pretended that a success in either of
these kinds is quite coincident with what is best and inmost in his mind.
Shall he then, cutting the stays that hold him fast to the social state, put
out to sea with no guidance but his genius? There is much to say on both
sides. Remember the open question between the present order of "competition"
and the friends of "attractive and associated labor." The generous minds
embrace the proposition of labor shared by all; it is the only honesty;
nothing else is safe. It is from the poor man's hut alone that strength and
virtue come: and yet, on the other side, it is alleged that labor impairs
the form and breaks the spirit of man, and the laborers cry unanimously, "We
have no thoughts." Culture, how indispensable! I cannot forgive you the want
of accomplishments; and yet culture will instantly impair that chiefest
beauty of spontaneousness. Excellent is culture for a savage; but once let
him read in the book, and he is no longer able not to think of Plutarch's
heroes. In short, since true fortitude of understanding consists "in not
letting what we know be embarrassed by what we do not know," we ought to
secure those advantages which we can command, and not risk them by clutching
after the airy and unattainable. Come, no chimeras! Let us go abroad; let us
mix in affairs; let us learn and get and have and climb. "Men are a sort of
moving plants, and, like trees, receive a great part of their nourishment
from the air. If they keep too much at home, they pine." Let us have a
robust, manly life; let us know what we know, for certain; what we have, let
it be solid and seasonable and our own. A world in the hand is worth two in
the bush. Let us have to do with real men and women, and not with skipping
ghosts.

This then is the right ground of the skeptic,- this of consideration, of
self-containing; not at all of unbelief; not at all of universal denying,
nor of universal doubting,- doubting even that he doubts; least of all of
scoffing and profligate jeering at all that is stable and good. These are no
more his moods than are those of religion and philosophy. He is the
considerer, the prudent, taking in sail, counting stock, husbanding his
means, believing that a man has too many enemies than that he can afford to
be his own foe; that we cannot give ourselves too many advantages in this
unequal conflict, with powers so vast and unweariable ranged on one side,
and this little conceited vulnerable popinjay that a man is, bobbing up and
down into every danger, on the other. It is a position taken up for better
defence, as of more safety, and one that can be maintained; and it is one of
more opportunity and range: as, when we build a house, the rule is to set it
not too high nor too low, under the wind, but out of the dirt.

The philosophy we want is one of fluxions and mobility. The Spartan and
Stoic schemes are too stark and stiff for our occasion. A theory of Saint
John, and of non-resistance, seems, on the other hand, too thin and aerial.
We want some coat woven of elastic steel, stout as the first and limber as
the second. We want a ship in these billows we inhabit. An angular, dogmatic
house would be rent to chips and splinters in this storm of many elements.
No, it must be tight, and fit to the form of man, to live at all; as a shell
must dictate the architecture of a house founded on the sea. The soul of man
must be the type of our scheme, just as the body of man is the type after
which a dwelling-house is built. Adaptiveness is the peculiarity of human
nature. We are golden averages, volitant stabilities, compensated or
periodic errors, houses founded on the sea. The wise skeptic wishes to have
a near view of the best game and the chief players; what is best in the
planet; art and nature, places and events; but mainly men. Every thing that
is excellent in mankind,- a form of grace, an arm of iron, lips of
persuasion, a brain of resources, every one skilful to play and win,- he
will see and judge.

The terms of admission to this spectacle are, that he have a certain solid
and intelligible way of living of his own; some method of answering the
inevitable needs of human life; proof that he has played with skill and
success; that he has evinced the temper, stoutness and the range of
qualities which, among his contemporaries and countrymen, entitle him to
fellowship and trust. For the secrets of life are not shown except to
sympathy and likeness. Men do not confide themselves to boys, or coxcombs,
or pedants, but to their peers. Some wise limitation, as the modern phrase
is; some condition between the extremes, and having, itself, a positive
quality; some stark and sufficient man, who is not salt or sugar, but
sufficiently related to the world to do justice to Paris or London, and, at
the same time, a vigorous and original thinker, whom cities can not overawe,
but who uses them,- is the fit person to occupy this ground of speculation.

These qualities meet in the character of Montaigne. And yet, since the
personal regard which I entertain for Montaigne may be unduly great, I will,
under the shield of this prince of egotists, offer, as an apology for
electing him as the representative of skepticism, a word or two to explain
how my love began and grew for this admirable gossip.

A single odd volume of Cotton's translation of the Essays remained to me
from my father's library, when a boy. It lay long neglected, until, after
many years, when I was newly escaped from college, I read the book, and
procured the remaining volumes. I remember the delight and wonder in which I
lived with it. It seemed to me as if I had myself written the book, in some
former life, so sincerely it spoke to my thought and experience. It
happened, when in Paris, in 1833, that, in the cemetery of Pere Lachaise, I
came to a tomb of Auguste Collignon, who died in 1830, aged sixty-eight
years, and who, said the monument, "lived to do right, and had formed
himself to virtue on the Essays of Montaigne." Some years later, I became
acquainted with an accomplished English poet, John Sterling; and, in
prosecuting my correspondence, I found that, from a love of Montaigne, he
had made a pilgrimage to his chateau, still standing near Castellan, in
Perigord, and, after two hundred and fifty years, had copied from the walls
of his library the inscriptions which Montaigne had written there. That
Journal of Mr. Sterling's, published in the Westminster Review, Mr. Hazlitt
has reprinted in the Prolegomena to his edition of the Essays. I heard with
pleasure that one of the newly-discovered autographs of William Shakespeare
was in a copy of Florio's translation of Montaigne. It is the only book
which we certainly know to have been in the poet's library. And, oddly
enough, the duplicate copy of Florio, which the British Museum purchased
with a view of protecting the Shakespeare autograph (as I was informed in
the Museum), turned out to have the autograph of Ben Jonson in the fly-leaf.
Leigh Hunt relates of Lord Byron, that Montaigne was the only great writer
of past times whom he read with avowed satisfaction. Other coincidences, not
needful to be mentioned here, concurred to make this old Gascon still new
and immortal for me.

In 1571, on the death of his father, Montaigne, then thirty-eight years old,
retired from the practice of law at Bordeaux, and settled himself on his
estate. Though he had been a man of pleasure and sometimes a courtier, his
studious habits now grew on him, and he loved the compass, staidness and
independence of the country gentleman's life. He took up his economy in good
earnest, and made his farms yield the most. Downright and plain-dealing, and
abhorring to be deceived or to deceive, he was esteemed in the country for
his sense and probity. In the civil wars of the League, which converted
every house into a fort, Montaigne kept his gates open and his house without
defence. All parties freely came and went, his courage and honor being
universally esteemed. The neighboring lords and gentry brought jewels and
papers to him for safekeeping. Gibbon reckons, in these bigoted times, but
two men of liberality in France,- Henry IV and Montaigne.

Montaigne is the frankest and honestest of all writers. His French freedom
runs into grossness; but he has anticipated all censure by the bounty of his
own confessions. In his times, books were written to one sex only, and
almost all were written in Latin; so that in a humorist a certain nakedness
of statement was permitted, which our manners, of a literature addressed
equally to both sexes, do not allow. But though a biblical plainness coupled
with a most uncanonical levity may shut his pages to many sensitive readers,
yet the offence is superficial. He parades it: he makes the most of it:
nobody can think or say worse of him than he does. He pretends to most of
the vices; and, if there be any virtue in him, he says, it got in by
stealth. There is no man, in his opinion, who has not deserved hanging five
or six times; and he pretends no exception in his own behalf. "Five or six
as ridiculous stories," too, he says, "can be told of me, as of any man
living." But, with all this really superfluous frankness, the opinion of an
invincible probity grows into every reader's mind. "When I the most strictly
and religiously confess myself, I find that the best virtue I have has in it
some tincture of vice; and I, who am as sincere and perfect a lover of
virtue of that stamp as any other whatever, am afraid that Plato, in his
purest virtue, if he had listened and laid his ear close to himself, would
have heard some jarring sound of human mixture; but faint and remote and
only to be perceived by himself."

Here is an impatience and fastidiousness at color or pretence of any kind.
He has been in courts so long as to have conceived a furious disgust at
appearances; he will indulge himself with a little cursing and swearing; he
will talk with sailors and gipsies, use flash and street ballads; he has
stayed in-doors till he is deadly sick; he will to the open air, though it
rain bullets. He has seen too much of gentlemen of the long robe, until he
wishes for cannibals; and is so nervous, by factitious life, that he thinks
the more barbarous man is, the better he is. He likes his saddle. You may
read theology, and grammar, and metaphysics elsewhere. Whatever you get here
shall smack of the earth and of real life, sweet, or smart, or stinging. He
makes no hesitation to entertain you with the records of his disease, and
his journey to Italy is quite full of that matter. He took and kept this
position of equilibrium. Over his name he drew an emblematic pair of scales,
and wrote Que scais je? under it. As I look at his effigy opposite the
title-page, I seem to hear him say, "You may play old Poz, if you will; you
may rail and exaggerate,- I stand here for truth, and will not, for all the
states and churches and revenues and personal reputations of Europe,
overstate the dry fact, as I see it; I will rather mumble and prose about
what I certainly know,- my house and barns; my father, my wife and my
tenants; my old lean bald pate; my knives and forks; what meats I eat and
what drinks I prefer, and a hundred straws just as ridiculous,- than I will
write, with a fine crow-quill, a fine romance. I like gray days, and autumn
and winter weather. I am gray and autumnal myself, and think an undress and
old shoes that do not pinch my feet, and old friends who do not constrain
me, and plain topics where I do not need to strain myself and pump my
brains, the most suitable. Our condition as men is risky and ticklish
enough. One cannot be sure of himself and his fortune an hour, but he may be
whisked off into some pitiable or ridiculous plight. Why should I vapor and
play the philosopher, instead of ballasting, the best I can, this dancing
balloon? So, at least, I live within compass, keep myself ready for action,
and can shoot the gulf at last with decency. If there be anything farcical
in such a life, the blame is not mine; let it lie at fate's and nature's
door."

The Essays, therefore, are an entertaining soliloquy on every random topic
that comes into his head; treating every thing without ceremony, yet with
masculine sense. There have been men with deeper insight; but, one would
say, never a man with such abundance of thoughts: he is never dull, never
insincere, and has the genius to make the reader care for all that he cares
for.

The sincerity and marrow of the man reaches to his sentences. I know not
anywhere the book that seems less written. It is the language of
conversation transferred to a book. Cut these words, and they would bleed;
they are vascular and alive. One has the same pleasure in it that he feels
in listening to the necessary speech of men about their work, when any
unusual circumstance gives momentary importance to the dialogue. For
blacksmiths and teamsters do not trip in their speech; it is a shower of
bullets. It is Cambridge men who correct themselves and begin again at every
half sentence, and, moreover, will pun, and refine too much, and swerve from
the matter to the expression. Montaigne talks with shrewdness, knows the
world and books and himself, and uses the positive degree; never shrieks, or
protests, or prays: no weakness, no convulsion, no superlative: does not
wish to jump out of his skin, or play any antics, or annihilate space or
time, but is stout and solid; tastes every moment of the day; likes pain
because it makes him feel himself and realize things; as we pinch ourselves
to know that we are awake. He keeps the plain; he rarely mounts or sinks;
likes to feel solid ground and the stones underneath. His writing has no
enthusiasms, no aspiration; contented, self-respecting and keeping the
middle of the road. There is but one exception,- in his love for Socrates.
In speaking of him, for once his cheek flushes and his style rises to
passion.

Montaigne died of a quinsy, at the age of sixty, in 1592. When he came to
die he caused the mass to be celebrated in his chamber. At the age of
thirty-three, he had been married. "But," he says, "might I have had my own
will, I would not have married Wisdom herself, if she would have had me: but
'tis to much purpose to evade it, the common custom and use of life will
have it so. Most of my actions are guided by example, not choice." In the
hour of death, he gave the same weight to custom. Que scais je? What do I
know?

This book of Montaigne the world has endorsed by translating it into all
tongues and printing seventy-five editions of it in Europe; and that, too, a
circulation somewhat chosen, namely among courtiers, soldiers, princes, men
of the world and men of wit and generosity.

Shall we say that Montaigne has spoken wisely, and given the right and
permanent expression of the human mind, on the conduct of life?

We are natural believers. Truth, or the connection between cause and effect,
alone interests us. We are persuaded that a thread runs through all things:
all worlds are strung on it, as beads; and men, and events, and life, come
to us only because of that thread: they pass and repass only that we may
know the direction and continuity of that line. A book or statement which
goes to show that there is no line, but random and chaos, a calamity out of
nothing, a prosperity and no account of it, a hero born from a fool, a fool
from a hero,- dispirits us. Seen or unseen, we believe the tie exists.
Talent makes counterfeit ties; genius finds the real ones. We hearken to the
man of science, because we anticipate the sequence in natural phenomena
which he uncovers. We love whatever affirms, connects, preserves; and
dislike what scatters or pulls down. One man appears whose nature is to all
men's eyes conserving and constructive; his presence supposes a well-ordered
society, agriculture, trade, large institutions and empire. If these did not
exist, they would begin to exist through his endeavors. Therefore he cheers
and comforts men, who feel all this in him very readily. The nonconformist
and the rebel say all manner of unanswerable things against the existing
republic, but discover to our sense no plan of house or state of their own.
Therefore, though the town and state and way of living, which our counsellor
contemplated, might be a very modest or musty prosperity, yet men rightly go
for him, and reject the reformer so long as he comes only with axe and
crowbar.

But though we are natural conservers and causationists, and reject a sour,
dumpish unbelief, the skeptical class, which Montaigne represents, have
reason, and every man, at some time, belongs to it. Every superior mind will
pass through this domain of equilibration,- I should rather say, will know
how to avail himself of the checks and balances in nature, as a natural
weapon against the exaggeration and formalism of bigots and blockheads.

Skepticism is the attitude assumed by the student in relation to the
particulars which society adores, but which he sees to be reverend only in
their tendency and spirit. The ground occupied by the skeptic is the
vestibule of the temple. Society does not like to have any breath of
question blown on the existing order. But the interrogation of custom at all
points is an inevitable stage in the growth of every superior mind, and is
the evidence of its perception of the flowing power which remains itself in
all changes.

The superior mind will find itself equally at odds with the evils of society
and with the projects that are offered to relieve them. The wise skeptic is
a bad citizen; no conservative, he sees the selfishness of property and the
drowsiness of institutions. But neither is he fit to work with any
democratic party that ever was constituted; for parties wish every one
committed, and he penetrates the popular patriotism. His politics are those
of the "Soul's Errand" of Sir Walter Raleigh; or of Krishna, in the
Bhagavat, "There is none who is worthy of my love or hatred"; whilst he
sentences law, physic, divinity, commerce and custom. He is a reformer; yet
he is no better member of the philanthropic association. It turns out that
he is not the champion of the operative, the pauper, the prisoner, the
slave. It stands in his mind that our life in this world is not of quite so
easy interpretation as churches and schoolbooks say. He does not wish to
take ground against these benevolences, to play the part of devil's
attorney, and blazon every doubt and sneer that darkens the sun for him. But
he says, There are doubts.

I mean to use the occasion, and celebrate the calendar-day of our Saint
Michel de Montaigne, by counting and describing these doubts or negations. I
wish to ferret them out of their holes and sun them a little. We must do
with them as the police do with old rogues, who are shown up to the public
at the marshal's office. They will never be so formidable when once they
have been identified and registered. But I mean honestly by them,- that
justice shall be done to their terrors. I shall not take Sunday objections,
made up on purpose to be put down. I shall take the worst I can find,
whether I can dispose of them or they of me.

I do not press the skepticism of the materialist. I know the quadruped
opinion will not prevail. 'Tis of no importance what bats and oxen think.
The first dangerous symptom I report is, the levity of intellect; as if it
were fatal to earnestness to know much. Knowledge is the knowing that we can
not know. The dull pray; the geniuses are light mockers. How respectable is
earnestness on every platform! but intellect kills it. Nay, San Carlo,*(29)
my subtle and admirable friend, one of the most penetrating of men, finds
that all direct ascension, even of lofty piety, leads to this ghastly
insight and sends back the votary orphaned. My astonishing San Carlo thought
the lawgivers and saints infected. They found the are empty; saw, and would
not tell; and tried to choke off their approaching followers, by saying,
"Action, action, my dear fellows, is for you!" Bad as was to me this
detection by San Carlo, this-frost in July, this blow from a bride, there
was still a worse, namely the cloy or satiety of the saints. In the mount of
vision, ere they have yet risen from their knees, they say, "We discover
that this our homage and beatitude is partial and deformed: we must fly for
relief to the suspected and reviled Intellect, to the Understanding, the
Mephistopheles, to the gymnastics of talent."

This is hobgoblin the first; and though it has been the subject of much
elegy in our nineteenth century, from Byron, Goethe and other poets of less
fame, not to mention many distinguished private observers,- I confess it is
not very affecting to my imagination; for it seems to concern the shattering
of baby-houses and crockery-shops. What flutters the Church of Rome, or of
England, or of Geneva, or of Boston, may yet be very far from touching any
principle of faith. I think that the intellect and moral sentiment are
unanimous; and that though philosophy extirpates bugbears, yet it supplies
the natural checks of vice, and polarity to the soul. I think that the wiser
a man is, the more stupendous he finds the natural and moral economy, and
lifts himself to a more absolute reliance.

There is the power of moods, each setting at nought all but its own tissue
of facts and beliefs. There is the power of complexions, obviously modifying
the dispositions and sentiments. The beliefs and unbeliefs appear to be
structural; and as soon as each man attains the poise and vivacity which
allow the whole machinery to play, he will not need extreme examples, but
will rapidly alternate all opinions in his own life. Our life is March
weather, savage and serene in one hour. We go forth austere, dedicated,
believing in the iron links of Destiny, and will not turn on our heel to
save our life: but a book, or a bust, or only the sound of a name, shoots a
spark through the nerves, and we suddenly believe in will: my finger-ring
shall be the seal of Solomon; fate is for imbeciles; all is possible to the
resolved mind. Presently a new experience gives a new turn to our thoughts:
common sense resumes its tyranny; we say, "Well, the army, after all, is the
gate to fame, manners and poetry: and, look you,- on the whole, selfishness
plants best, prunes best, makes the best commerce and the best citizen." Are
the opinions of a man on right and wrong, on fate and causation, at the
mercy of a broken sleep or an indigestion? Is his belief in God and Duty no
deeper than a stomach evidence? And what guaranty for the permanence of his
opinions? I like not the French celerity,- a new Church and State once a
week. This is the second negation; and I shall let it pass for what it will.
As far as it asserts rotation of states of mind, I suppose it suggests its
own remedy, namely in the record of larger periods. What is the mean of many
states; of all the states? Does the general voice of ages affirm any
principle, or is no community of sentiment discoverable in distant times and
places? And when it shows the power of self-interest, I accept that as part
of the divine law and must reconcile it with aspiration the best I can.

The word Fate, or Destiny, expresses the sense of mankind, in all ages, that
the laws of the world do not always befriend, but often hurt and crush us.
Fate, in the shape of Kinde or nature, grows over us like grass. We paint
Time with a scythe; Love and Fortune, blind; and Destiny, deaf. We have too
little power of resistance against this ferocity which champs us up. What
front can we make against these unavoidable, victorious, maleficent forces?
What can I do against the influence of Race, in my history? What can I do
against hereditary and constitutional habits; against scrofula, lymph,
impotence? against climate, against barbarism, in my country? I can reason
down or deny every thing, except this perpetual Belly: feed he must and
will, and I cannot make him respectable.

But the main resistance which the affirmative impulse finds, and one
including all others, is in the doctrine of the Illusionists. There is a
painful rumor in circulation that we have been practised upon in all the
principal performances of life, and free agency is the emptiest name. We
have been sopped and drugged with the air, with food, with woman, with
children, with sciences, with events, which leave us exactly where they
found us. The mathematics, 'tis complained, leave the mind where they find
it: so do all sciences; and so do all events and actions. I find a man who
has passed through all the sciences, the churl he was; and, through all the
offices, learned, civil and social, can detect the child. We are not the
less necessitated to dedicate life to them. In fact we may come to accept it
as the fixed rule and theory of our state of education, that God is a
substance, and his method is illusion. The Eastern sages owned the goddess
Yoganidra, the great illusory energy of Vishnu, by whom, as utter ignorance,
the whole world is beguiled.

Or shall I state it thus?- The astonishment of life is the absence of any
appearance of reconciliation between the theory and practice of life.
Reason, the prized reality, the Law, is apprehended, now and then, for a
serene and profound moment amidst the hubbub of cares and works which have
no direct bearing on it;- is then lost for months or years, and again found
for an interval, to be lost again. If we compute it in time, we may, in
fifty years, have half a dozen reasonable hours. But what are these cares
and works the better? A method in the world we do not see, but this
parallelism of great and little, which never react on each other, nor
discover the smallest tendency to converge. Experiences, fortunes,
governings, readings, writings, are nothing to the purpose; as when a man
comes into the room it does not appear whether he has been fed on yams or
buffalo,- he has contrived to get so much bone and fibre as he wants, out of
rice or out of snow. So vast is the disproportion between the sky of law and
the pismire of performance under it, that whether he is a man of worth or a
sot is not so great a matter as we say. Shall I add, as one juggle of this
enchantment, the stunning non-intercourse law which makes co-operation
impossible? The young spirit pants to enter society. But all the ways of
culture and greatness lead to solitary imprisonment. He has been often
baulked. He did not expect a sympathy, with his thought from the village,
but he went with it to the chosen and intelligent, and found no
entertainment for it, but mere misapprehension, distaste and scoffing. Men
are strangely mistimed and misapplied; and the excellence of each is an
inflamed individualism which separates him more.

There are these, and more than these diseases of thought, which our ordinary
teachers do not attempt to remove. Now shall we, because a good nature
inclines us to virtue's side, say, There are no doubts,- and lie for the
right? Is life to be led in a brave or in a cowardly manner? and is not the
satisfaction of the doubts essential to all manliness? Is the name of virtue
to be a barrier to that which is virtue? Can you not believe that a man of
earnest and burly habit may find small good in tea, essays and catechism,
and want a rougher instruction, want men, labor, trade, farming, war,
hunger, plenty, love, hatred, doubt and terror to make things plain to him;
and has he not a right to insist on being convinced in his own way? When he
is convinced, he will be worth the pains.

Belief consists in accepting the affirmations of the soul; unbelief, in
denying them. Some minds are incapable of skepticism. The doubts they
profess to entertain are rather a civility or accommodation to the common
discourse of their company. They may well give themselves leave to
speculate, for they are secure of a return. Once admitted to the heaven of
thought, they see no relapse into night, but infinite invitation on the
other side. Heaven is within heaven, and sky over sky, and they are
encompassed with divinities. Others there are to whom the heaven is brass,
and it shuts down to the surface of the earth. It is a question of
temperament, or of more or less immersion in nature. The last class must
needs have a reflex or parasite faith; not a sight of realities, but an
instinctive reliance on the seers and believers of realities. The manners
and thoughts of believers astonish them and convince them that these have
seen something which is hid from themselves. But their sensual habit would
fix the believer to his last position, whilst he as inevitably advances; and
presently the unbeliever, for love of belief, burns the believer.

Great believers are always reckoned infidels, impracticable, fantastic,
atheistic, and really men of no account. The spiritualist finds himself
driven to express his faith by a series of skepticisms. Charitable souls
come with their projects and ask his co-operation. How can he hesitate? It
is the rule of mere comity and courtesy to agree where you can, and to turn
your sentence with something auspicious, and not freezing and sinister. But
he is forced to say, "O, these things will be as they must be: what can you
do? These particular griefs and crimes are the foliage and fruit of such
trees as we see growing. It is vain to complain of the leaf or the berry;
cut it off, it will bear another just as bad. You must begin your cure lower
down." The generosities of the day prove an intractable element for him. The
people's questions are not his; their methods are not his; and against all
the dictates of good nature he is driven to say he has no pleasure in them.

Even the doctrines dear to the hope of man, of the divine Providence and of
the immortality of the soul, his neighbors can not put the statement so that
he shall affirm it. But he denies out of more faith, and not less. He denies
out of honesty. He had rather stand charged with the imbecility of
skepticism, than with untruth. I believe, he says, in the moral design of
the universe; it exists hospitably for the weal of souls; but your dogmas
seem to me caricatures: why should I make believe them? Will any say, This
is cold and infidel? The wise and magnanimous will not say so. They will
exult in his far-sighted good-will that can abandon to the adversary all the
ground of tradition and common belief, without losing a jot of strength. It
sees to the end of all transgression. George Fox saw that there was "an
ocean of darkness and death; but withal an infinite ocean of light and love
which flowed over that of darkness."

The final solution in which skepticism is lost, is in the moral sentiment,
which never forfeits its supremacy. All moods may be safely tried, and their
weight allowed to all objections: the moral sentiment as easily outweighs
them all, as any one. This is the drop which balances the sea. I play with
the miscellany of facts, and take those superficial views which we call
skepticism; but I know that they will presently appear to me in that order
which makes skepticism impossible. A man of thought must feel the thought
that is parent of the universe; that the masses of nature do undulate and
flow.

This faith avails to the whole emergency of life and objects. The world is
saturated with deity and with law. He is content with just and unjust, with
sots and fools, with the triumph of folly and fraud. He can behold with
serenity the yawning gulf between the ambition of man and his power of
performance, between the demand and supply of power, which makes the tragedy
of all souls.

Charles Fourier announced that "the attractions of man are proportioned to
his destinies"; in other words, that every desire predicts its own
satisfaction. Yet all experience exhibits the reverse of this; the
incompetency of power is the universal grief of young and ardent minds. They
accuse the divine Providence of a certain parsimony. It has shown the heaven
and earth to every child and filled him with a desire for the whole; a
desire raging, infinite; a hunger, as of space to be filled with planets; a
cry of famine, as of devils for souls. Then for the satisfaction,- to each
man is administered a single drop, a bead of dew of vital power, per day,- a
cup as large as space, and one drop of the water of life in it. Each man
woke in the morning with an appetite that could eat the solar system like a
cake; a spirit for action and passion without bounds; he could lay his hand
on the morning star; he could try conclusions with gravitation or chemistry;
but, on the first motion to prove his strength,- hands, feet, senses, gave
way and would not serve him. He was an emperor deserted by his states, and
left to whistle by himself, or thrust into a mob of emperors, all whistling:
and still the sirens sang, "The attractions are proportioned to the
destinies." In every house, in the heart of each maiden and of each boy, in
the soul of the soaring saint, this chasm is found,- between the largest
promise of ideal power, and the shabby experience.

The expansive nature of truth comes to our succor, elastic, not to be
surrounded. Man helps himself by larger generalizations. The lesson of life
is practically to generalize; to believe what the years and the centuries
say, against the hours; to resist the usurpation of particulars; to
penetrate to their catholic sense. Things seem to say one thing, and say the
reverse. The appearance is immoral; the result is moral. Things seem to tend
downward, to justify despondency, to promote rogues, to defeat the just; and
by knaves as by martyrs the just cause is carried forward. Although knaves
win in every political struggle, although society seems to be delivered over
from the hands of one set of criminals into the hands of another set of
criminals, as fast as the government is changed, and the march of
civilization is a train of felonies,- yet, general ends are somehow
answered. We see, now, events forced on which seem to retard or retrograde
the civility of ages. But the world-spirit is a good swimmer, and storms and
waves cannot drown him. He snaps his finger at laws: and so, throughout
history, heaven seems to affect low and poor means. Through the years and
the centuries, through evil agents, through toys and atoms, a great and
beneficent tendency irresistibly streams.

Let a man learn to look for the permanent in the mutable and fleeting; let
him learn to bear the disappearance of things he was wont to reverence
without losing his reverence; let him learn that he is here, not to work but
to be worked upon; and that, though abyss open under abyss, and opinion
displace opinion, all are at last contained in the Eternal Cause:-

"If my bark sink, 'tis to another sea."

 

Ralph Waldo Emerson

Philosophy & Classics

The Uncle Taz Library

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