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Source: Emerson's Introduction to Essays
of Montaigne, vol. 1, trans.
Charles Cotton, revised by William Carew Hazlett (New York: Edwin C. Hill, 1910).
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 powers, 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 misgivings 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 are incendiary, revolvers 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, Weib, und 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 worth while 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:” 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 dreams; 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,—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 societies, 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 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 anything 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 defense 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 politics, 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 accomplishment; and yet, culture will instantly destroy 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; 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 defense, 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 is 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. Everything 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 cannot 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 le Chaise, I came to a tomb of Augustus 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. I heard with pleasure that one of the newly-discovered autographs of William Shakspeare 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 Shakspeare 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 defense. 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 safe-keeping. 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 censures 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 am afraid that Plato, in his purest virtue (I, who am as sincere and perfect a lover of virtue of that stamp as any other whatever), 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 pretense 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 gypsies, use flash and street ballads; he has stayed indoors 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 sais-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 everything 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 we have in listening to the necessary speech of men about their work, when any unusual circumstance give 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 sais-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 harken 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 counselor 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 reverent 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;” while 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 school-books 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 cannot know. The dull pray; the geniuses are light mockers. How respectable is earnestness on every platform! but intellect kills it. Nay, San Carlo, 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 ark 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 brick, 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 latent.”
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 naught 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 a 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 everything, 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 practiced 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 balked. 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 cannot 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 the 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 farsighted 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.