Chapter 18

The natural world may be conceived of as a system of concentric circles, and we now and then detect in nature slight dislocations which apprize us that this surface on which we now stand is not fixed, but sliding. These manifold tenacious qualities,[711] this chemistry and vegetation, these metals and animals, which seem to stand there for their own sake, are means and methods only, are words of God, and as fugitive as other words. Has the naturalist or chemist learned his craft, who has explored the gravity of atoms and the elective affinities, who has not yet discerned the deeper law whereof this is only a partial or approximate statement, namely that like draws to like, and that the goods which belong to you gravitate to you and need not be pursued with pains and cost? Yet is that statement approximate also, and not final. Omnipresence is a higher fact. Not through subtle subterranean channels need friend and fact be drawn to their counterpart, but, rightly considered, these things proceed from the eternal generation of the soul. Cause and effect are two sides of one fact.

The same law of eternal procession ranges all that we call the virtues, and extinguishes each in the light of a better. The great man will not be prudent in the popular sense; all his prudence will be so much deduction from his grandeur. But it behooves each to see, when he sacrifices prudence, to what god he devotes it; if to ease and pleasure, he had better be prudent still; if to a great trust, he can well spare his mule and panniers who has a winged chariot instead. Geoffrey draws on his boots to go through the woods, that his feet may be safer from the bite of snakes; Aaron never thinks of such a peril. In many years neither is harmed by such an accident. Yet it seems to me that with every precaution you take against such an evil you put yourself into the power of the evil. I suppose that the highest prudence is the lowest prudence. Is this too sudden a rushing from the centre to the verge of our orbit? Think how many times we shall fall back into pitiful calculations before we take up our rest in the great sentiment, or make the verge of to-day the new centre. Besides, your bravest sentiment is familiar to the humblest men. The poor and the low have their way of expressing the last facts of philosophy as well as you. "Blessed be nothing" and "The worse things are, the better they are" are proverbs which express the transcendentalism of common life.

One man's justice is another's injustice; one man's beauty another's ugliness; one man's wisdom another's folly; as one beholds the same objects from a higher point of view. One man thinks justice consists in paying debts, and has no measure in his abhorrence of another who is very remiss in this duty and makes the creditor wait tediously. But that second man has his own way of looking at things; asks himself which debt must I pay first, the debt to the rich, or the debt to the poor? the debt of money, or the debt of thought to mankind, of genius to nature? For you, O broker, there is no other principle but arithmetic. For me, commerce is of trivial import; love, faith, truth of character, the aspiration of man, these are sacred; nor can I detach one duty, like you, from all other duties, and concentrate my forces mechanically on the payment of moneys. Let me live onward; you shall find that, though slower, the progress of my character will liquidate all these debts without injustice to higher claims. If a man should dedicate himself to the payment of notes, would not this be injustice? Owes he no debt but money? And are all claims on him to be postponed to a landlord's or a banker's?

There is no virtue which is final; all are initial. The virtues of society are vices of the saint. The terror of reform is the discovery that we must cast away our virtues, or what we have always esteemed such, into the same pit that has consumed our grosser vices.

Forgive his crimes, forgive his virtues too, Those smaller faults, half converts to the right.[712]

It is the highest power of divine moments that they abolish our contritions also. I accuse myself of sloth and unprofitableness day by day; but when these waves of God flow into me I no longer reckon lost time. I no longer poorly compute my possible achievement by what remains to me of the month or the year; for these moments confer a sort of omnipresence and omnipotence which asks nothing of duration, but sees that the energy of the mind is commensurate with the work to be done, without time.

And thus, O circular philosopher, I hear some reader exclaim, you have arrived at a fine pyrrhonism,[713] at an equivalence and indifferency of all actions, and would fain teach us that _if we are true_, forsooth, our crimes may be lively stones out of which we shall construct the temple of the true God.

I am not careful to justify myself. I own I am gladdened[714] by seeing the predominance of the saccharine principle throughout vegetable nature, and not less by beholding in morals that unrestrained inundation of the principle of good into every chink and hole that selfishness has left open, yea into selfishness and sin itself; so that no evil is pure, nor hell itself without its extreme satisfactions. But lest I should mislead any when I have my own head and obey my whims, let me remind the reader that I am only an experimenter. Do not set the least value on what I do, or the least discredit on what I do not, as if I pretended to settle anything as true or false. I unsettle all things. No facts are to me sacred; none are profane; I simply experiment, an endless seeker with no Past at my back.

Yet this incessant movement and progression which all things partake could never become sensible to us but by contrast to some principle of fixture or stability in the soul. Whilst the eternal generation of circles proceeds, the eternal generator abides. That central life is somewhat superior to creation, superior to knowledge and thought, and contains all its circles. For ever it labors to create a life and thought as large and excellent as itself; but in vain; for that which is made instructs how to make a better.

Thus there is no sleep, no pause, no preservation, but all things renew, germinate and spring. Why should we import rags and relics into the new hour? Nature abhors the old, and old age seems the only disease: all others run into this one. We call it by many names,--fever, intemperance, insanity, stupidity and crime: they are all forms of old age: they are rest, conservatism, appropriation, inertia; not newness, not the way onward. We grizzle every day. I see no need of it. Whilst we converse with what is above us, we do not grow old, but grow young. Infancy, youth, receptive, aspiring, with religious eye looking upward, counts itself nothing and abandons itself to the instruction flowing from all sides. But the man and woman of seventy assume to know all; throw up their hope; renounce aspiration; accept the actual for the necessary and talk down to the young. Let them then become organs of the Holy Ghost; let them be lovers; let them behold truth; and their eyes are uplifted, their wrinkles smoothed, they are perfumed again with hope and power. This old age ought not to creep on a human mind. In nature every moment is new; the past is always swallowed and forgotten; the coming only is sacred. Nothing is secure but life, transition, the energizing spirit. No love can be bound by oath or covenant to secure it against a higher love. No truth so sublime but it may be trivial to-morrow in the light of new thoughts. People wish to be settled: only as far as they are unsettled is there any hope for them.

Life is a series of surprises. We do not guess to-day the mood, the pleasure, the power of to-morrow, when we are building up our being. Of lower states,--of acts of routine and sense, we can tell somewhat, but the masterpieces of God, the total growths and universal movements of the soul, he hideth; they are incalculable. I can know that truth is divine and helpful; but how it shall help me I can have no guess, for _so to be_ is the sole inlet of _so to know_. The new position of the advancing man has all the powers of the old, yet has them all new. It carries in its bosom all the energies of the past, yet is itself an exhalation of the morning. I cast away in this new moment all my once hoarded knowledge, as vacant and vain. Now for the first time seem I to know any thing rightly. The simplest words,--we do not know what they mean except when we love and aspire.

The difference between talents and character is adroitness to keep the old and trodden round, and power and courage to make a new road to new and better goals. Character makes an overpowering present, a cheerful, determined hour, which fortifies all the company by making them see that much is possible and excellent that was not thought of. Character dulls the impression of particular events. When we see the conqueror we do not think much of any one battle or success. We see that we had exaggerated the difficulty. It was easy to him. The great man is not convulsible or tormentable. He is so much that events pass over him without much impression. People say sometimes, "See what I have overcome; see how cheerful I am; see how completely I have triumphed over these black events." Not if they still remind me of the black event,--they have not yet conquered. Is it conquest to be a gay and decorated sepulchre, or a half-crazed widow, hysterically laughing? True conquest is the causing the black event to fade and disappear as an early cloud of insignificant result in a history so large and advancing.

The one thing which we seek with insatiable desire is to forget ourselves, to be surprised out of our propriety, to lose our sempiternal[715] memory and to do something without knowing how or why; in short to draw a new circle. Nothing great was ever achieved without enthusiasm. The way of life is wonderful. It is by abandonment. The great moments of history are the facilities of performance through the strength of ideas, as the works of genius and religion. "A man," said Oliver Cromwell,[716] "never rises so high as when he knows not whither he is going." Dreams and drunkenness, the use of opium and alcohol are the semblance and counterfeit of this oracular genius, and hence their dangerous attraction for men. For the like reason they ask the aid of wild passions, as in the gaming and war, ape in some manner these flames and generosities of the heart.

NOTES

THE AMERICAN SCHOLAR

[Footnote 1: Games of strength. The public games of Greece were athletic and intellectual contests of various kinds. There were four of importance: the Olympic, held every four years; the Pythian, held every third Olympic year; and the Nemean and Isthmian, held alternate years between the Olympic periods. These great national festivals exercised a strong influence in Greece. They were a secure bond of union between the numerous independent states and did much to help the nation to repel its foreign invaders. In Greece the accomplished athlete was reverenced almost as a god, and cases have been recorded where altars were erected and sacrifices made in his honor. The extreme care and cultivation of the body induced by this national spirit is one of the most significant features of Greek culture, and one which might wisely be imitated in the modern world.]

[Footnote 2: Troubadours. In southern France during the eleventh century, wandering poets went from castle to castle reciting or singing love-songs, composed in the old Provençal dialect, a sort of vulgarized Latin. The life in the great feudal chateaux was so dull that the lords and ladies seized with avidity any amusement which promised to while away an idle hour. The troubadours were made much of and became a strong element in the development of the Southern spirit. So-called Courts of Love were formed where questions of an amorous nature were discussed in all their bearings; learned opinions were expressed on the most trivial matters, and offenses were tried.

Some of the Provençal poetry is of the highest artistic significance, though the mass of it is worthless high-flown trash.]

[Footnote 3: At the time this oration was delivered (1837), many of the authors who have since given America a place in the world's literature were young men writing their first books. "We were," says James Russell Lowell, "still socially and intellectually moored to English thought, till Emerson cut the cable and gave us a chance at the dangers and glories of blue water."]

[Footnote 4: Pole-star. Polaris is now the nearest conspicuous star to the north pole of the celestial equator. Owing to the motion of the pole of the celestial equator around that of the ecliptic, this star will in course of time recede from its proud position, and the brilliant star Vega in the constellation Harp will become the pole-star.]

[Footnote 5: It is now a well-recognized fact in the development of animal life that as any part of the body falls into disuse it in time disappears. Good examples of this are the disappearance of powerful fangs from the mouth of man, the loss of power in the wings of barnyard fowls; and, _vice versa_, as new uses for a member arise, its structure changes to meet the new needs. An example of this is the transformation from the hoof of a horse through the cloven hoofs of the cow to the eventual development of highly expert fingers in the monkey and man. Emerson assumed the doctrine of evolution to be sufficiently established by the anatomical evidence of gradual development. In his own words: "Man is no up-start in the creation. His limbs are only a more exquisite organization--say rather the finish--of the rudimental forms that have been already sweeping the sea and creeping in the mud. The brother of his hand is even now cleaving the arctic sea in the fin of the whale, and innumerable ages since was pawing the marsh in the flipper of the saurian." A view afterwards condensed into his memorable couplet:

"Striving to be man, the worm Mounts through all the spires of form." ]

[Footnote 6: Stint. A prescribed or allotted task, a share of labor.]

[Footnote 7: Ridden. Here used in the sense of dominated.]

[Footnote 8: Monitory pictures. Instructive warning pictures.]

[Footnote 9: The Greek stoic philosopher Epictetus is the author of this saying, not "the old oracle." It occurs in the Encheiridion, or manual, a work put together by a pupil of Epictetus. The original saying of Epictetus is as follows: "Every thing has two handles, the one by which it may be borne, the other by which it may not. If your brother acts unjustly, do not lay hold of the act by that handle wherein he acts unjustly, for this is the handle which cannot be borne: but lay hold of the other, that he is your brother, that he was nurtured with you, and you will lay hold of the thing by that handle by which it can be borne."]

[Footnote 10: Every day, the sun (shines).]

[Footnote 11: Beholden. Emerson here uses this past participle with its original meaning instead of in its present sense of "indebted."]

[Footnote 12: Here we have a reminder of Emerson's pantheism. He means the inexplicable continuity "of what I call God, and fools nature," as Browning expressed it.]

[Footnote 13: His expanding knowledge will become a creator.]

[Footnote 14: Know thyself. Plutarch ascribes this saying to Plato. It is also ascribed to Pythagoras, Chilo, Thales, Cleobulus, Bias, and Socrates; also to Phemonië, a mythical Greek poetess of the ante-Homeric period. Juvenal (Satire XI. 27) says that this precept descended from heaven. "Know thyself" and "Nothing too much" were inscribed upon the Delphic oracle.

"Know then thyself, presume not God to scan; The proper study of mankind is man."

]

[Footnote 15: Observe the brisk movement of these sentences. How they catch and hold the attention, giving a new impulse to the reader's interest!]

[Footnote 16: Nature abhors a vacuum.]

[Footnote 17: Noxious. Harmful.]

[Footnote 18: John Locke (1632-1704), an English philosopher whose work was of especial significance in the development of modern philosophy. The work he is best known by is the exhaustive "Essay on the Human Understanding," in which he combated the theory of Descartes, that every man has certain "innate ideas." The innate-idea theory was first proved by the philosopher Descartes in this way. Descartes began his speculations from a standpoint of absolute doubt. Then he said, "I think, therefore I am," and from this formula he built up a number of ideas innate to the human mind, ideas which we cannot but hold. Locke's "Essay on the Human Understanding" did much to discredit Descartes' innate ideas, which had been very generally accepted in Europe before.]

[Footnote 19: Francis Bacon, Baron Verulam, Viscount Saint Alban's (1561-1626), a famous English statesman and philosopher. He occupied high public offices, but in 1621 was convicted of taking bribes in his office of Lord Chancellor. He pleaded guilty and was sentenced to imprisonment and a fine of forty thousand pounds. Both these sentences were remitted, however. In the seventeenth century, judicial corruption was so common that Bacon's offence was not considered so gross as it would now be. As a philosopher Bacon's rank has been much disputed. While some claim that to his improved method of studying nature are chiefly to be attributed the prodigious strides taken by modern science, others deny him all merit in this respect. His best known works are: "The Novum Organum," a philosophical treatise; "The Advancement of Learning," a remarkable argument in favor of scholarship; and the short essays on subjects of common interest, usually printed under the simple title "Bacon's Essays."]

[Footnote 20: Third Estate. The thirteenth century was the age when the national assemblies of most European countries were putting on their definite shape. In most of them the system of _estates_ prevailed. These in most countries were three--nobles, clergy, and commons, the commons being the third estate. During the French Revolution the Third Estate, or Tiers Etat, asserted its rights and became a powerful factor in French politics, choosing its own leaders and effecting the downfall of its oppressors.]

[Footnote 21: Restorers of readings. Men who spend their lives trying to improve and correct the texts of classical authors, by comparing the old editions with each other and picking out the version which seem most in accordance with the authors' original work.]

[Footnote 22: Emendators. The same as restorers of readings.]

[Footnote 23: Bibliomaniacs. Men with a mania for collecting rare and beautiful books. Not a bad sort of mania, though Emerson never had any sympathy for it.]

[Footnote 24: To many readers Emerson's own works richly fulfill this obligation. He himself lived continually in such a lofty mental atmosphere that no one can come within the circle of his influence without being stimulated and elevated.]

[Footnote 25: Genius, the possession of a thoroughly active soul, ought not to be the special privilege of favorites of fortune, but the right of every sound man.]

[Footnote 26: They stunt my mental growth. A man should not accept another man's conclusions, but merely use them as steps on his upward path.]

[Footnote 27: If you do not employ such talent as you have in original labor, in bearing the mental fruit of which you are capable, then you do not vindicate your claim to a share in the divine nature.]

[Footnote 28: Disservice. Injury.]

[Footnote 29: In original composition of any sort our efforts naturally flow in the channels worn for us by the first dominating streams of early genius. The conventional is the continual foe of all true art.]

[Footnote 30: Emerson is continually stimulating us to look at things in new ways. Here, for instance, at once the thought comes: "Is it not perhaps possible that the transcendent genius of Shakespeare has been rather noxious than beneficent in its influence on the mind of the world? Has not the all-pervading Shakespearian influence flooded and drowned out a great deal of original genius?"]

[Footnote 31: That is,--when in his clear, seeing moments he can distil some drops of truth from the world about him, let him not waste his time in studying other men's records of what they have seen.]

[Footnote 32: While Emerson's verse is frequently unmusical, in his prose we often find passages like this instinct with the fairest poetry.]

[Footnote 33: Geoffrey Chaucer (1340-1400). The father of English poetry. Chaucer's chief work is the "Canterbury Tales," a series of stories told by pilgrims traveling in company to Canterbury. Coleridge, the poet, wrote of Chaucer: "I take unceasing delight in Chaucer; his manly cheerfulness is especially delicious to me in my old age. How exquisitely tender he is, yet how free from the least touch of sickly melancholy or morbid drooping." Chaucer's poetry is above all things fresh. It breathes of the morning of literature. Like Homer he had at his command all the riches of a new language undefiled by usage from which to choose.

"Dan Chaucer, well of English undefyled, On Fame's eternall beadroll worthie to be fyled."

]

[Footnote 34: Andrew Marvell (1620-1678). An eminent English patriot and satirist. As a writer he is chiefly known by his "Rehearsal Transposed," written in answer to a fanatical defender of absolute power. When a young man he was assistant to the poet Milton, who was then Latin secretary to Oliver Cromwell. Marvell's wit and distinguished abilities rendered him formidable to the corrupt administration of Charles II., who attempted without success to buy his friendship. Emerson's literary perspective is a bit unusual when he speaks of Marvell as "one of the great English poets." Marvell hardly ranks with Chaucer, Shakespeare, and Milton.]

[Footnote 35: John Dryden (1631-1700). A celebrated English poet. Early in life he wrote almost entirely for the stage and achieved great success. In the latter part of his life, however, according to Macaulay, he "turned his powers in a new direction with success the most splendid and decisive. The first rank in poetry was beyond his reach, but he secured the most honorable place in the second.... With him died the secret of the old poetical diction of England,--the art of producing rich effects by familiar words."]

[Footnote 36: Plato (429-347 B.C.). One of the most illustrious philosophers of all time. Probably no other philosopher has contributed so much as Plato to the moral and intellectual training of the human race. This pre-eminence is due not solely to his transcendent intellect, but also in no small measure to his poetic power and to that unrivaled grace of style which led the ancients to say that if Jove should speak Greek he would speak like Plato. He was a remarkable example of that universal culture of body and mind which characterized the last period of ancient Greece. He was proficient in every branch of art and learning and was such a brilliant athlete that he contended in the Isthmian and Pythian games.]

[Footnote 37: Gowns. The black gown worn occasionally in America and always in England at the universities; the distinctive academic dress is a cap and gown.]

[Footnote 38: Pecuniary foundations. Gifts of money for the support of institutions of learning.]

[Footnote 39: Wit is here used in its early sense of intellect, good understanding.]

[Footnote 40: Valetudinarian. A person of a weak, sickly constitution.]

[Footnote 41: Mincing. Affected.]

[Footnote 42: Preamble. A preface or introduction.]

[Footnote 43: Dumb abyss. That vast immensity of the universe about us which we can never understand.]

[Footnote 44: I comprehend its laws; I lose my fear of it.]