one class of forest animals, they have nothing but a prehensile tail: climb they must, or crawl. If a man found himself so rich-natured that he could enter into strict relations with the best persons, and make life serene around him by the dignity and sweetness of his behavior, could he afford to circumvent the favor of the caucus and the press, and covet relations so hollow and pompous, as those of a politician? Surely nobody would be a charlatan, who could afford to be sincere.
The tendencies of the times favor the idea of self-government, and leave the individual, for all code, to the rewards and penalties of his own constitution, which work with more energy than we believe, whilst we depend on artificial restraints. The movement in this direction has been very marked in modern history. Much has been blind and discreditable, but the nature of the revolution is not affected by the vices of the revolters; for this is a purely moral force. It was never adopted by any party in history, neither can be. It separates the individual from all party, and unites him, at the same time, to the race. It promises a recognition of higher rights than those of personal freedom, or the security of property. A man has a right to be employed, to be trusted, to be loved, to be revered. The power of love, as the basis of a State, has never been tried. We must not imagine that all things are lapsing into confusion, if every tender protestant be not compelled to bear his part in certain social conventions: nor doubt that roads can be built, letters carried, and the fruit of labor secured, when the government of force is at an end. Are our methods now so excellent that all competition is hopeless? Could not a nation of friends even devise better ways? On the other hand, let not the most conservative and timid fear anything from a premature surrender of the bayonet, and the system of force. For, according to the order of nature, which is quite superior to our will, it stands thus; there will always be a government of force, where men are selfish; and when they are pure enough to abjure the code of force, they will be wise enough to see how these public ends of the post-office, of the highway, of commerce, and the exchange of property, of museums and libraries, of institutions of art and science, can be answered.
We live in a very low state of the world, and pay unwilling tribute to governments founded on force. There is not, among the most religious and instructed men of the most religious and civil nations, a reliance on the moral sentiment, and a sufficient belief in the unity of things to persuade them that society can be maintained without artificial restraints, as well as the solar system; or that the private citizen might be reasonable, and a good neighbor, without the hint of a jail or a confiscation. What is strange too, there never was in any man sufficient faith in the power of rectitude, to inspire him with the broad design of renovating the State on the principle of right and love. All those who have pretended this design, have been partial reformers, and have admitted in some manner the supremacy of the bad State. I do not call to mind a single human being who has steadily denied the authority of the laws, on the simple ground of his own moral nature. Such designs, full of genius and full of fate as they are, are not entertained except avowedly as air-pictures. If the individual who exhibits them, dare to think them practicable, he disgusts scholars and churchmen; and men of talent, and women of superior sentiments, cannot hide their contempt. Not the less does nature continue to fill the heart of youth with suggestions of this enthusiasm, and there are now men, — if indeed I can speak in the plural number, — more exactly, I will say, I have just been conversing with one man, to whom no weight of adverse experience will make it for a moment appear impossible, impossible, that thousands of human beings might exercise towards each other the grandest and simplest sentiments, as well as a knot of friends, or a pair of lovers.
Nominalist and Realist
In countless upward-striving waves The moon-drawn tide-wave strives; In thousand far-transplanted grafts The parent fruit survives; So, in the new-born millions, The perfect Adam lives. Not less are summer-mornings dear To every child they wake, And each with novel life his sphere Fills for his proper sake.
I cannot often enough say, that a man is only a relative and representative nature. Each is a hint of the truth, but far enough from being that truth, which yet he quite newly and inevitably suggests to us. If I seek it in him, I shall not find it. Could any man conduct into me the pure stream of that which he pretends to be! Long afterwards, I find that quality elsewhere which he promised me. The genius of the Platonists, is intoxicating to the student, yet how few particulars of it can I detach from all their books. The man momentarily stands for the thought, but will not bear examination; and a society of men will cursorily represent well enough a certain quality and culture, for example, chivalry or beauty of manners, but separate them, and there is no gentleman and no lady in the group. The least hint sets us on the pursuit of a character, which no man realizes. We have such exorbitant eyes, that on seeing the smallest arc, we complete the curve, and when the curtain is lifted from the diagram which it seemed to veil, we are vexed to find that no more was drawn, than just that fragment of an arc which we first beheld. We are greatly too liberal in our construction of each other’s faculty and promise. Exactly what the parties have already done, they shall do again; but that which we inferred from their nature and inception, they will not do. That is in nature, but not in them. That happens in the world, which we often witness in a public debate. Each of the speakers expresses himself imperfectly: no one of them hears much that another says, such is the preoccupation of mind of each; and the audience, who have only to hear and not to speak, judge very wisely and superiorly how wrongheaded and unskilful is each of the debaters to his own affair. Great men or men of great gifts you shall easily find, but symmetrical men never. When I meet a pure intellectual force, or a generosity of affection, I believe, here then is man; and am presently mortified by the discovery, that this individual is no more available to his own or to the general ends, than his companions; because the power which drew my respect, is not supported by the total symphony of his talents. All persons exist to society by some shining trait of beauty or utility, which they have. We borrow the proportions of the man from that one fine feature, and finish the portrait symmetrically; which is false; for the rest of his body is small or deformed. I observe a person who makes a good public appearance, and conclude thence the perfection of his private character, on which this is based; but he has no private character. He is a graceful cloak or lay-figure for holidays. All our poets, heroes, and saints, fail utterly in some one or in many parts to satisfy our idea, fail to draw our spontaneous interest, and so leave us without any hope of realization but in our own future. Our exaggeration of all fine characters arises from the fact, that we identify each in turn with the soul. But there are no such men as we fable; no Jesus, nor Pericles, nor Caesar, nor Angelo, nor Washington, such as we have made. We consecrate a great deal of nonsense, because it was allowed by great men. There is none without his foible. I verily believe if an angel should come to chaunt the chorus of the moral law, he would eat too much gingerbread, or take liberties with private letters, or do some precious atrocity. It is bad enough, that our geniuses cannot do anything useful, but it is worse that no man is fit for society, who has fine traits. He is admired at a distance, but he cannot come near without appearing a cripple. The men of fine parts protect themselves by solitude, or by courtesy, or by satire, or by an acid worldly manner, each concealing, as he best can, his incapacity for useful association, but they want either love or self-reliance.
Our native love of reality joins with this experience to teach us a little reserve, and to dissuade a too sudden surrender to the brilliant qualities of persons. Young people admire talents or particular excellences; as we grow older, we value total powers and effects, as, the impression, the quality, the spirit of men and things. The genius is all. The man, — it is his system: we do not try a solitary word or act, but his habit. The acts which you praise, I praise not, since they are departures from his faith, and are mere compliances. The magnetism which arranges tribes and races in one polarity, is alone to be respected; the men are steel-filings. Yet we unjustly select a particle, and say, ‘O steel-filing number one! what heart-drawings I feel to thee! what prodigious virtues are these of thine! how constitutional to thee, and incommunicable.’ Whilst we speak, the loadstone is withdrawn; down falls our filing in a heap with the rest, and we continue our mummery to the wretched shaving. Let us go for universals; for the magnetism, not for the needles. Human life and its persons are poor empirical pretensions. A personal