him learn a prudence of a higher strain. Let him learn that every thing in nature, even motes and feathers, go by law and not by luck, and that what he sows he reaps. By diligence and self-command, let him put the bread he eats at his own disposal, that he may not stand in bitter and false relations to other men; for the best good of wealth is freedom. Let him practise the minor virtues. How much of human life is lost in waiting! let him not make his fellow-creatures wait. How many words and promises are promises of conversation! let his be words of fate. When he sees a folded and sealed scrap of paper float round the globe in a pine ship, and come safe to the eye for which it was written, amidst a swarming population, let him likewise feel the admonition to integrate his being across all these distracting forces, and keep a slender human word among the storms, distances, and accidents that drive us hither and thither, and, by persistency, make the paltry force of one man reappear to redeem its pledge, after months and years, in the most distant climates.
We must not try to write the laws of any one virtue, looking at that only. Human nature loves no contradictions, but is symmetrical. The prudence which secures an outward well-being is not to be studied by one set of men, whilst heroism and holiness are studied by another, but they are reconcilable. Prudence concerns the present time, persons, property, and existing forms. But as every fact hath its roots in the soul, and, if the soul were changed, would cease to be, or would become some other thing, the proper administration of outward things will always rest on a just apprehension of their cause and origin, that is, the good man will be the wise man, and the single-hearted, the politic man. Every violation of truth is not only a sort of suicide in the liar, but is a stab at the health of human society. On the most profitable lie, the course of events presently lays a destructive tax; whilst frankness invites frankness, puts the parties on a convenient footing, and makes their business a friendship. Trust men, and they will be true to you; treat them greatly, and they will show themselves great, though they make an exception in your favor to all their rules of trade.
So, in regard to disagreeable and formidable things, prudence does not consist in evasion, or in flight, but in courage. He who wishes to walk in the most peaceful parts of life with any serenity must screw himself up to resolution. Let him front the object of his worst apprehension, and his stoutness will commonly make his fear groundless. The Latin proverb says, that “in battles the eye is first overcome.” Entire self-possession may make a battle very little more dangerous to life than a match at foils or at football. Examples are cited by soldiers, of men who have seen the cannon pointed, and the fire given to it, and who have stepped aside from the path of the ball. The terrors of the storm are chiefly confined to the parlour and the cabin. The drover, the sailor, buffets it all day, and his health renews itself at as vigorous a pulse under the sleet, as under the sun of June.
In the occurrence of unpleasant things among neighbours, fear comes readily to heart, and magnifies the consequence of the other party; but it is a bad counsellor. Every man is actually weak, and apparently strong. To himself, he seems weak; to others, formidable. You are afraid of Grim; but Grim also is afraid of you. You are solicitous of the good-will of the meanest person, uneasy at his ill-will. But the sturdiest offender of your peace and of the neighbourhood, if you rip up his claims, is as thin and timid as any; and the peace of society is often kept, because, as children say, one is afraid, and the other dares not. Far off, men swell, bully, and threaten; bring them hand to hand, and they are a feeble folk.
It is a proverb, that ‘courtesy costs nothing’; but calculation might come to value love for its profit. Love is fabled to be blind; but kindness is necessary to perception; love is not a hood, but an eye-water. If you meet a sectary, or a hostile partisan, never recognize the dividing lines; but meet on what common ground remains, — if only that the sun shines, and the rain rains for both; the area will widen very fast, and ere you know it the boundary mountains, on which the eye had fastened, have melted into air. If they set out to contend, Saint Paul will lie, and Saint John will hate. What low, poor, paltry, hypocritical people an argument on religion will make of the pure and chosen souls! They will shuffle, and crow, crook, and hide, feign to confess here, only that they may brag and conquer there, and not a thought has enriched either party, and not an emotion of bravery, modesty, or hope. So neither should you put yourself in a false position with your contemporaries, by indulging a vein of hostility and bitterness. Though your views are in straight antagonism to theirs, assume an identity of sentiment, assume that you are saying precisely that which all think, and in the flow of wit and love roll out your paradoxes in solid column, with not the infirmity of a doubt. So at least shall you get an adequate deliverance. The natural motions of the soul are so much better than the voluntary ones, that you will never do yourself justice in dispute. The thought is not then taken hold of by the right handle, does not show itself proportioned, and in its true bearings, but bears extorted, hoarse, and half witness. But assume a consent, and it shall presently be granted, since, really, and underneath their external diversities, all men are of one heart and mind.
Wisdom will never let us stand with any man or men on an unfriendly footing. We refuse sympathy and intimacy with people, as if we waited for some better sympathy and intimacy to come. But whence and when? To-morrow will be like to-day. Life wastes itself whilst we are preparing to live. Our friends and fellow-workers die off from us. Scarcely can we say, we see new men, new women, approaching us. We are too old to regard fashion, too old to expect patronage of any greater or more powerful. Let us suck the sweetness of those affections and consuetudes that grow near us. These old shoes are easy to the feet. Undoubtedly, we can easily pick faults in our company, can easily whisper names prouder, and that tickle the fancy more. Every man’s imagination hath its friends; and life would be dearer with such companions. But, if you cannot have them on good mutual terms, you cannot have them. If not the Deity, but our ambition, hews and shapes the new relations, their virtue escapes, as strawberries lose their flavor in garden-beds.
Thus truth, frankness, courage, love, humility, and all the virtues, range themselves on the side of prudence, or the art of securing a present well-being. I do not know if all matter will be found to be made of one element, as oxygen or hydrogen, at last, but the world of manners and actions is wrought of one stuff, and, begin where we will, we are pretty sure in a short space to be mumbling our ten commandments.
Heroism
“Paradise is under the shadow of swords.” Mahomet
Ruby wine is drunk by knaves, Sugar spends to fatten slaves, Rose and vine-leaf deck buffoons; Thunderclouds are Jove’s festoons, Drooping oft in wreaths of dread Lightning-knotted round his head; The hero is not fed on sweets, Daily his own heart he eats; Chambers of the great are jails, And head-winds right for royal sails.
In the elder English dramatists, and mainly in the plays of Beaumont and Fletcher, there is a constant recognition of gentility, as if a noble behaviour were as easily marked in the society of their age, as color is in our American population. When any Rodrigo, Pedro, or Valerio enters, though he be a stranger, the duke or governor exclaims, This is a gentleman, — and proffers civilities without end; but all the rest are slag and refuse. In harmony with this delight in personal advantages, there is in their plays a certain heroic cast of character and dialogue, — as in Bonduca, Sophocles, the Mad Lover, the Double Marriage, — wherein the speaker is so earnest and cordial, and on such deep grounds of character, that the dialogue, on the slightest additional incident in the plot, rises naturally into poetry. Among many texts, take the following. The Roman Martius has conquered Athens, — all but the invincible spirits of Sophocles, the duke of Athens, and Dorigen, his wife. The beauty of the latter inflames Martius, and he seeks to save her husband; but Sophocles will not ask his life, although assured that a word will save him, and the execution of both proceeds.
“Valerius. Bid thy wife farewell. Soph. No, I will take no leave. My Dorigen, Yonder, above, ‘bout Ariadne’s crown, My spirit shall hover for thee. Prithee, haste. Dor. Stay, Sophocles, — with this tie up my sight; Let not soft nature so transformed be, And lose her gentler sexed humanity, To make me see my lord bleed. So, ‘t is well; Never one object underneath the sun Will I behold