Part 14

In Californian mountains A hunter bold was he: Keen his eye and sure his aim As any you should see.

A little Indian boy Followed him everywhere, Eager to share the hunter’s joy, The hunter’s meal to share.

And when the bird or deer Fell by the hunter’s skill, The boy was always near To help with right good-will.

One day as through the cleft Between two mountains steep, Shut in both right and left, Their questing way they keep,

They see two grizzly bears With hunger fierce and fell Rush at them unawares Right down the narrow dell.

The boy turned round with screams, And ran with terror wild; One of the pair of savage beasts Pursued the shrieking child.

The hunter raised his gun,-- He knew _one_ charge was all,-- And through the boy’s pursuing foe He sent his only ball.

The other on George Nidiver Came on with dreadful pace: The hunter stood unarmed, And met him face to face.

I say _unarmed_ he stood. Against those frightful paws The rifle but, or club of wood, Could stand no more than straws.

George Nidiver stood still And looked him in the face; The wild beast stopped amazed, Then came with slackening pace.

Still firm the hunter stood, Although his heart beat high; Again the creature stopped, And gazed with wondering eye.

The hunter met his gaze, Nor yet an inch gave way; The bear turned slowly round, And slowly moved away.

What thoughts were in his mind It would be hard to spell: What thoughts were in George Nidiver I rather guess than tell.

But sure that rifle’s aim, Swift choice of generous part, Showed in its passing gleam The depths of a brave heart.

SUCCESS.

SUCCESS.

Our American people cannot be taxed with slowness in performance or in praising their performance. The earth is shaken by our engineries. We are feeling our youth and nerve and bone. We have the power of territory and of sea-coast, and know the use of these. We count our census, we read our growing valuations, we survey our map, which becomes old in a year or two. Our eyes run approvingly along the lengthened lines of railroad and telegraph. We have gone nearest to the Pole. We have discovered the Antarctic continent. We interfere in Central and South America, at Canton, and in Japan; we are adding to an already enormous territory. Our political constitution is the hope of the world, and we value ourselves on all these feats.

’Tis the way of the world; ’tis the law of youth, and of unfolding strength. Men are made each with some triumphant superiority, which, through some adaptation of fingers, or ear, or eye, or ciphering, or pugilistic or musical or literary craft, enriches the community with a new art; and not only we, but all men of European stock value these certificates. Giotto could draw a perfect circle; Erwin of Steinbach could build a minster; Olaf, king of Norway, could run round his galley on the blades of the oars of the rowers, when the ship was in motion; Ojeda could run out swiftly on a plank projected from the top of a tower, turn round swiftly, and come back; Evelyn writes from Rome: “Bernini, the Florentine sculptor, architect, painter, and poet, a little before my coming to Rome, gave a public opera, wherein he painted the scenes, cut the statues, invented the engines, composed the music, writ the comedy, and built the theatre.”

“There is nothing in war,” said Napoleon, “which I cannot do by my own hands. If there is nobody to make gunpowder, I can manufacture it. The gun-carriages I know how to construct. If it is necessary to make cannons at the forge, I can make them. The details of working them in battle, if it is necessary to teach, I shall teach them. In administration, it is I alone who have arranged the finances, as you know.”

It is recorded of Linnæus, among many proofs of his beneficent skill, that when the timber in the shipyards of Sweden was ruined by rot, Linnæus was desired by the government to find a remedy. He studied the insects that infested the timber, and found that they laid their eggs in the logs within certain days in April, and he directed that during ten days at that season the logs should be immersed under water in the docks; which being done the timber was found to be uninjured.

Columbus at Veragua found plenty of gold; but leaving the coast, the ship full of one hundred and fifty skilful seamen,--some of them old pilots, and with too much experience of their craft and treachery to him,--the wise admiral kept his private record of his homeward path. And when he reached Spain, he told the King and Queen, “that they may ask all the pilots who came with him, where is Veragua. Let them answer and say, if they know where Veragua lies. I assert that they can give no other account than that they went to lands where there was abundance of gold, but they do not know the way to return thither, but would be obliged to go on a voyage of discovery as much as if they had never been there before. There is a mode of reckoning,” he proudly adds, “derived from astronomy, which is sure and safe to any who understands it.”

Hippocrates in Greece knew how to stay the devouring plague which ravaged Athens in his time, and his skill died with him. Dr. Benjamin Rush, in Philadelphia, carried that city heroically through the yellow fever of the year 1793. Leverrier carries the Copernican system in his head, and knew where to look for the new planet. We have seen an American woman write a novel of which a million copies were sold in all languages, and which had one merit, of speaking to the universal heart, and was read with equal interest to three audiences, namely, in the parlor, in the kitchen, and in the nursery of every house. We have seen women who could institute hospitals and schools in armies. We have seen a woman who by pure song could melt the souls of whole populations. And there is no limit to these varieties of talent.

These are arts to be thankful for,--each one as it is a new direction of human power. We cannot choose but respect them. Our civilization is made up of a million contributions of this kind. For success, to be sure, we esteem it a test in other people, since we do first in ourselves. We respect ourselves more if we have succeeded. Neither do we grudge to each of these benefactors the praise or the profit which accrues from his industry.

Here are already quite different degrees of moral merit in these examples. I don’t know but we and our race elsewhere set a higher value on wealth, victory, and coarse superiority of all kinds, than other men,--have less tranquillity of mind, are less easily contented. The Saxon is taught from his infancy to wish to be first. The Norseman was a restless rider, fighter, freebooter. The ancient Norse ballads describe him as afflicted with this inextinguishable thirst of victory. The mother says to her son:--

“Success shall be in thy courser tall, Success in thyself, which is best of all, Success in thy hand, success in thy foot, In struggle with man, in battle with brute:-- The holy God and Saint Drothin dear Shall never shut eyes on thy career; Look out, look out, Svend Vonved!”

These feats that we extol do not signify so much as we say. These boasted arts are of very recent origin. They are local conveniences, but do not really add to our stature. The greatest men of the world have managed not to want them. Newton was a great man, without telegraph, or gas, or steam-coach, or rubber-shoes, or lucifer-matches, or ether for his pain; so was Shakspeare, and Alfred, and Scipio, and Socrates. These are local conveniences, but how easy to go now to parts of the world where not only all these arts are wanting, but where they are despised. The Arabian sheiks, the most dignified people in the planet, do not want them; yet have as much self-respect as the English, and are easily able to impress the Frenchman or the American who visits them with the respect due to a brave and sufficient man.

These feats have, to be sure, great difference of merit and some of them involve power of a high kind. But the public values the invention more than the inventor does. The inventor knows there is much more and better where this came from. The public sees in it a lucrative secret. Men see the reward which the inventor enjoys, and they think, ‘How shall we win that?’ Cause and effect are a little tedious; how to leap to the result by short or by false means? We are not scrupulous. What we ask is victory, without regard to the cause; after the Rob Roy rule, after the Napoleon rule, to be the strongest to-day,--the way of the Talleyrands,--prudent people, whose watches go faster than their neighbors’, and who detect the first moment of decline, and throw themselves on the instant on the winning side. I have heard that Nelson used to say, “Never mind the justice or the impudence, only let me succeed.” Lord Brougham’s single duty of counsel is, “to get the prisoner clear.” Fuller says ’tis a maxim of lawyers, “that a crown once worn cleareth all defects of the wearer thereof.” _Rien ne réussit mieux que le succès._ And we Americans are tainted with this insanity, as our bankruptcies and our reckless politics may show. We are great by exclusion, grasping, and egotism. Our success takes from all what it gives to one. ’Tis a haggard, malignant, careworn running for luck.

Egotism is a kind of buckram that gives momentary strength and concentration to men, and seems to be much used in nature for fabrics in which local and spasmodic energy is required. I could point to men in this country of indispensable importance to the carrying on of American life, of this humor, whom we could ill spare; any one of them would be a national loss. But it spoils conversation. They will not try conclusions with you. They are ever thrusting this pampered self between you and them. It is plain they have a long education to undergo to reach simplicity and plain-dealing, which are what a wise man mainly cares for in his companion. Nature knows how to convert evil to good; Nature utilizes misers, fanatics, show-men, egotists, to accomplish her ends; but we must not think better of the foible for that. The passion for sudden success is rude and puerile, just as war, cannons, and executions are used to clear the ground of bad, lumpish, irreclaimable savages, but always to the damage of the conquerors.

I hate this shallow Americanism which hopes to get rich by credit, to get knowledge by raps on midnight tables, to learn the economy of the mind by phrenology, or skill without study, or mastery without apprenticeship, or the sale of goods through pretending that they sell, or power through making believe you are powerful, or through a packed jury or caucus, bribery and “repeating” votes, or wealth by fraud. They think they have got it, but they have got something else,--a crime which calls for another crime, and another devil behind that; these are steps to suicide, infamy, and the harming of mankind. We countenance each other in this life of show, puffing, advertisement, and manufacture of public opinion; and excellence is lost sight of in the hunger for sudden performance and praise.

There was a wise man, an Italian artist, Michel Angelo, who writes thus of himself: “Meanwhile the Cardinal Ippolito, in whom all my best hopes were placed, being dead, I began to understand that the promises of this world are, for the most part, vain phantoms, and that to confide in one’s self, and become something of worth and value, is the best and safest course.” Now, though I am by no means sure that the reader will assent to all my propositions, yet I think we shall agree in my first rule for success,--that we shall drop the brag and the advertisement, and take Michel Angelo’s course, “to confide in one’s self, and be something of worth and value.”

Each man has an aptitude born with him to do easily some feat impossible to any other. Do your work. I have to say this often, but nature says it oftener. ’Tis clownish to insist on doing all with one’s own hands, as if every man should build his own clumsy house, forge his hammer, and bake his dough; but he is to dare to do what he can do best; not help others as they would direct him, but as he knows his helpful power to be. To do otherwise is to neutralize all those extraordinary special talents distributed among men. Yet, whilst this self-truth is essential to the exhibition of the world and to the growth and glory of each mind, it is rare to find a man who believes his own thought or who speaks that which he was created to say. As nothing astonishes men so much as common sense and plain-dealing, so nothing is more rare in any man than an act of his own. Any work looks wonderful to him, except that which he can do. We do not believe our own thought; we must serve somebody; we must quote somebody; we dote on the old and the distant; we are tickled by great names; we import the religion of other nations; we quote their opinions; we cite their laws. The gravest and learnedest courts in this country shudder to face a new question, and will wait months and years for a case to occur that can be tortured into a precedent, and thus throw on a bolder party the _onus_ of an initiative. Thus we do not carry a counsel in our breasts, or do not know it; and because we cannot shake off from our shoes this dust of Europe and Asia, the world seems to be born old, society is under a spell, every man is a borrower and a mimic, life is theatrical, and literature a quotation; and hence that depression of spirits, that furrow of care, said to mark every American brow.

Self-trust is the first secret of success, the belief that, if you are here, the authorities of the universe put you here, and for cause, or with some task strictly appointed you in your constitution, and so long as you work at that you are well and successful. It by no means consists in rushing prematurely to a showy feat that shall catch the eye and satisfy spectators. It is enough if you work in the right direction. So far from the performance being the real success, it is clear that the success was much earlier than that, namely, when all the feats that make our civility were the thoughts of good heads. The fame of each discovery rightly attaches to the mind that made the formula which contains all the details, and not to the manufacturers who now make their gain by it; although the mob uniformly cheers the publisher, and not the inventor. It is the dulness of the multitude that they cannot see the house, in the ground-plan; the working, in the model of the projector. Whilst it is a thought, though it were a new fuel, or a new food, or the creation of agriculture, it is cried down; it is a chimera: but when it is a fact, and comes in the shape of eight per cent, ten per cent, a hundred per cent, they cry, ‘It is the voice of God.’ Horatio Greenough, the sculptor, said to me of Robert Fulton’s visit to Paris: “Fulton knocked at the door of Napoleon with steam, and was rejected; and Napoleon lived long enough to know that he had excluded a greater power than his own.”

Is there no loving of knowledge, and of art, and of our design, for itself alone? Cannot we please ourselves with performing our work, or gaining truth and power, without being praised for it? I gain my point, I gain all points, if I can reach my companion with any statement which teaches him his own worth. The sum of wisdom is, that the time is never lost that is devoted to work. The good workman never says, ‘There, that will do’; but, ‘There, that is it: try it, and come again, it will last always.’ If the artist, in whatever art, is well at work on his own design, it signifies little that he does not yet find orders or customers. I pronounce that young man happy who is content with having acquired the skill which he had aimed at, and waits willingly when the occasion of making it appreciated shall arrive, knowing well that it will not loiter. The time your rival spends in dressing up his work for effect, hastily, and for the market, you spend in study and experiments towards real knowledge and efficiency. He has thereby sold his picture or machine, or won the prize, or got the appointment; but you have raised yourself into a higher school of art, and a few years will show the advantage of the real master over the short popularity of the showman. I know it is a nice point to discriminate this self-trust, which is the pledge of all mental vigor and performance, from the disease to which it is allied,--the exaggeration of the part which we can play;--yet they are two things. But it is sanity to know, that, over my talent or knack, and a million times better than any talent, is the central intelligence which subordinates and uses all talents; and it is only as a door into this, that any talent or the knowledge it gives is of value. He only who comes into this central intelligence, in which no egotism or exaggeration can be, comes into self-possession.

My next point is that, in the scale of powers, it is not talent, but sensibility, which is best: talent confines, but the central life puts us in relation to all. How often it seems the chief good to be born with a cheerful temper, and well adjusted to the tone of the human race. Such a man feels himself in harmony, and conscious by his receptivity of an infinite strength. Like Alfred, “good fortune accompanies him like a gift of God.” Feel yourself, and be not daunted by things. ’Tis the fulness of man that runs over into objects, and makes his Bibles and Shakspeares and Homers so great. The joyful reader borrows of his own ideas to fill their faulty outline, and knows not that he borrows and gives.

There is something of poverty in our criticism. We assume that there are few great men, all the rest are little; that there is but one Homer, but one Shakspeare, one Newton, one Socrates. But the soul in her beaming hour does not acknowledge these usurpations. We should know how to praise Socrates, or Plato, or Saint John, without impoverishing us. In good hours we do not find Shakspeare or Homer over-great,--only to have been translators of the happy present,--and every man and woman divine possibilities. ’Tis the good reader that makes the good book; a good head cannot read amiss: in every book he finds passages which seem confidences or asides hidden from all else and unmistakably meant for his ear.

The light by which we see in this world comes out from the soul of the observer. Wherever any noble sentiment dwelt, it made the faces and houses around to shine. Nay, the powers of this busy brain are miraculous and illimitable. Therein are the rules and formulas by which the whole empire of matter is worked. There is no prosperity, trade, art, city, or great material wealth of any kind, but if you trace it home, you will find it rooted in a thought of some individual man.

Is all life a surface affair? ’Tis curious, but our difference of wit appears to be only a difference of impressionability, or power to appreciate faint, fainter, and infinitely faintest voices and visions. When the scholar or the writer has pumped his brain for thoughts and verses, and then comes abroad into Nature, has he never found that there is a better poetry hinted in a boy’s whistle of a tune, or in the piping of a sparrow, than in all his literary results? We call it health. What is so admirable as the health of youth?--with his long days because his eyes are good, and brisk circulations keep him warm in cold rooms, and he loves books that speak to the imagination; and he can read Plato, covered to his chin with a cloak in a cold upper chamber, though he should associate the Dialogues ever after with a woollen smell. ’Tis the bane of life that natural effects are continually crowded out, and artificial arrangements substituted. We remember when, in early youth, the earth spoke and the heavens glowed; when an evening, any evening, grim and wintry, sleet and snow, was enough for us; the houses were in the air. Now it costs a rare combination of clouds and lights to overcome the common and mean. What is it we look for in the landscape, in sunsets and sunrises, in the sea and the firmament? what but a compensation for the cramp and pettiness of human performances? We bask in the day, and the mind finds somewhat as great as itself. In Nature, all is large, massive repose. Remember what befalls a city boy who goes for the first time into the October woods. He is suddenly initiated into a pomp and glory that brings to pass for him the dreams of romance. He is the king he dreamed he was; he walks through tents of gold, through bowers of crimson, porphyry, and topaz, pavilion on pavilion, garlanded with vines, flowers, and sunbeams, with incense and music, with so many hints to his astonished senses; the leaves twinkle and pique and flatter him, and his eye and step are tempted on by what hazy distances to happier solitudes. All this happiness he owes only to his finer perception. The owner of the wood-lot finds only a number of discolored trees, and says, ‘They ought to come down; they aren’t growing any better; they should be cut and corded before spring.’

Wordsworth writes of the delights of the boy in Nature:--

“For never will come back the hour Of splendor in the grass, of glory in the flower.”

But I have just seen a man, well knowing what he spoke of, who told me that the verse was not true for him; that his eyes opened as he grew older, and that every spring was more beautiful to him than the last.

We live among gods of our own creation. Does that deep-toned bell, which has shortened many a night of ill nerves, render to you nothing but acoustic vibrations? Is the old church, which gave you the first lessons of religious life, or the village school, or the college where you first knew the dreams of fancy and joys of thought, only boards or brick and mortar? Is the house in which you were born, or the house in which your dearest friend lived, only a piece of real estate whose value is covered by the Hartford insurance? You walk on the beach and enjoy the animation of the picture. Scoop up a little water in the hollow of your palm, take up a handful of shore sand; well, these are the elements. What is the beach but acres of sand? What is the ocean but cubic miles of water? a little more or less signifies nothing. No, it is that this brute matter is part of somewhat not brute. It is that the sand floor is held by spheral gravity, and bent to be a part of the round globe, under the optical sky,--part of the astonishing astronomy, and existing, at last, to moral ends and from moral causes.

The world is not made up to the eye of figures, that is, only half; it is also made of color. How that element washes the universe with its enchanting waves! The sculptor had ended his work, and behold a new world of dream-like glory. ’Tis the last stroke of Nature; beyond color she cannot go. In like manner, life is made up, not of knowledge only, but of love also. If thought is form, sentiment is color. It clothes the skeleton world with space, variety, and glow. The hues of sunset make life great; so the affections make some little web of cottage and fireside populous, important, and filling the main space in our history.