Cowardice shuts the eyes till the sky is not larger than a calf-skin; shuts the eyes so that we cannot see the horse that is running away with us; worse, shuts the eyes of the mind and chills the heart. Fear is cruel and mean. The political reigns of terror have been reigns of madness and malignity,--a total perversion of opinion; society is upside down, and its best men are thought too bad to live. Then the protection which a house, a family, neighborhood and property, even the first accumulation of savings, gives go in all times to generate this taint of the respectable classes. Voltaire said, “One of the chief misfortunes of honest people is that they are cowardly.” Those political parties which gather-in the well-disposed portion of the community,--how infirm and ignoble! what white lips they have! always on the defensive, as if the lead were intrusted to the journals, often written in great part by women and boys, who, without strength, wish to keep up the appearance of strength. They can do the hurras, the placarding, the flags,--and the voting, if it is a fair day; but the aggressive attitude of men who will have right done, will no longer be bothered with burglars and ruffians in the streets, counterfeiters in public offices, and thieves on the bench; that part, the part of the leader and soul of the vigilance committee, must be taken by stout and sincere men who are really angry and determined. In ordinary, we have a snappish criticism which watches and contradicts the opposite party.
We want the will which advances and dictates. When we get an advantage, as in Congress the other day, it is because our adversary has committed a fault, not that we have taken the initiative and given the law.
Nature has made up her mind that what cannot defend itself shall not be defended. Complaining never so loud, and with never so much reason, is of no use. One heard much cant of peace-parties long ago in Kansas and elsewhere, that their strength lay in the greatness of their wrongs, and dissuading all resistance, as if to make this strength greater. But were their wrongs greater than the negro’s? and what kind of strength did they ever give him? It was always invitation to the tyrant, and bred disgust in those who would protect the victim. What cannot stand must fall; and the measure of our sincerity, and therefore of the respect of men, is the amount of health and wealth we will hazard in the defence of our right. An old farmer, my neighbor across the fence, when I ask him if he is not going to town-meeting, says: “No; ’tis no use balloting, for it will not stay; but what you do with the gun will stay so.” Nature has charged every one with his own defence as with his own support, and the only title I can have to your help is when I have manfully put forth all the means I possess to keep me, and, being overborne by odds, the by-standers have a natural wish to interfere and see fair play.
But with this pacific education, we have no readiness for bad times.
I am much mistaken if every man who went to the army in the late war had not a lively curiosity to know how he should behave in action.
Tender, amiable boys, who had never encountered any rougher play than a base-ball match or a fishing excursion, were suddenly drawn up to face a bayonet charge or capture a battery. Of course, they must each go into that action with a certain despair. Each whispers to himself: “My exertions must be of small account to the result; only will the benignant Heaven save me from disgracing myself and my friends and my State. Die! O yes, I can well die; but I cannot afford to misbehave; and I do not know how I shall feel.” So great a soldier as the old French Marshal Montluc acknowledges that he has often trembled with fear, and recovered courage when he had said a prayer for the occasion.
I knew a young soldier who died in the early campaign, who confided to his sister that he had made up his mind to volunteer for the war. “I have not,” he said, “any proper courage, but I shall never let any one find it out.” And he had accustomed himself always to go into whatever place of danger, and do whatever he was afraid to do, setting a dogged resolution to resist this natural infirmity. Coleridge has preserved an anecdote of an officer in the British Navy, who told him that when he, in his first boat expedition, a midshipman in his fourteenth year, accompanied Sir Alexander Ball, “as we were rowing up to the vessel we were to attack, amid a discharge of musketry, I was overpowered with fear, my knees shook, and I was ready to faint away. Lieutenant Ball seeing me, placed himself close beside me, took hold of my hand and whispered, ‘Courage, my dear boy! you will recover in a minute or so; I was just the same when I first went out in this way.’ It was as if an angel spoke to me. From that moment I was as fearless and as forward as the oldest of the boat’s crew. But I dare not think what would have become of me, if, at that moment, he had scoffed and exposed me.”
Knowledge is the antidote to fear,--Knowledge, Use, and Reason, with its higher aids. The child is as much in danger from a staircase, or the fire-grate, or a bath-tub, or a cat, as the soldier from a cannon or an ambush. Each surmounts the fear as fast as he precisely understands the peril, and learns the means of resistance. Each is liable to panic, which is, exactly, the terror of ignorance surrendered to the imagination. Knowledge is the encourager, knowledge that takes fear out of the heart, knowledge and use, which is knowledge in practice. They can conquer who believe they can. It is he who has done the deed once who does not shrink from attempting it again. It is the groom who knows the jumping horse well who can safely ride him. It is the veteran soldier, who, seeing the flash of the cannon, can step aside from the path of the ball. Use makes a better soldier than the most urgent considerations of duty,--familiarity with danger enabling him to estimate the danger. He sees how much is the risk, and is not afflicted with imagination; knows practically Marshal Saxe’s rule, that every soldier killed costs the enemy his weight in lead.
The sailor loses fear as fast as he acquires command of sails and spars and steam; the frontiersman, when he has a perfect rifle and has acquired a sure aim. To the sailor’s experience every new circumstance suggests what he must do. The terrific chances which make the hours and the minutes long to the passenger, he whiles away by incessant application of expedients and repairs. To him a leak, a hurricane, or a water-spout is so much work--no more. The hunter is not alarmed by bears, catamounts, or wolves, nor the grazier by his bull, nor the dog-breeder by his bloodhound, nor an Arab by the simoom, nor a farmer by a fire in the woods. The forest on fire looks discouraging enough to a citizen: the farmer is skilful to fight it. The neighbors run together; with pine boughs they can mop out the flame, and, by raking with the hoe a long but little trench, confine to a patch the fire which would easily spread over a hundred acres.
In short, courage consists in equality to the problem before us. The school-boy is daunted before his tutor by a question of arithmetic, because he does not yet command the simple steps of the solution which the boy beside him has mastered. These once seen, he is as cool as Archimedes, and cheerily proceeds a step farther. Courage is equality to the problem, in affairs, in science, in trade, in council, or in action; consists in the conviction that the agents with whom you contend are not superior in strength or resources or spirit to you.
The general must stimulate the mind of his soldiers to the perception that they are men, and the enemy is no more. Knowledge, yes; for the danger of dangers is illusion. The eye is easily daunted; and the drums, flags, shining helmets, beard, and mustache of the soldier have conquered you long before his sword or bayonet reaches you.
But we do not exhaust the subject in the slight analysis; we must not forget the variety of temperaments, each of which qualifies this power of resistance. It is observed that men with little imagination are less fearful; they wait till they feel pain, whilst others of more sensibility anticipate it, and suffer in the fear of the pang more acutely than in the pang. ’Tis certain that the threat is sometimes more formidable than the stroke, and ’tis possible that the beholders suffer more keenly than the victims. Bodily pain is superficial, seated usually in the skin and the extremities, for the sake of giving us warning to put us on our guard; not in the vitals, where the rupture that produces death is perhaps not felt, and the victim never knew what hurt him. Pain is superficial, and therefore fear is. The torments of martyrdoms are probably most keenly felt by the by-standers. The torments are illusory. The first suffering is the last suffering, the later hurts being lost on insensibility. Our affections and wishes for the external welfare of the hero tumultuously rush to expression in tears and outcries; but we, like him, subside into indifferency and defiance, when we perceive how short is the longest arm of malice, how serene is the sufferer.
It is plain that there is no separate essence called courage, no cup or cell in the brain, no vessel in the heart containing drops or atoms that make or give this virtue; but it is the right or healthy state of every man, when he is free to do that which is constitutional to him to do. It is directness,--the instant performing of that which he ought.
The thoughtful man says, you differ from me in opinion and methods; but do you not see that I cannot think or act otherwise than I do? that my way of living is organic? And to be really strong we must adhere to our own means. On organic action all strength depends. Hear what women say of doing a task by sheer force of will: it costs them a fit of sickness. Plutarch relates that the Pythoness who tried to prophesy without command in the Temple at Delphi, though she performed the usual rites, and inhaled the air of the cavern standing on the tripod, fell into convulsions, and died. Undoubtedly there is a temperamental courage, a warlike blood, which loves a fight, does not feel itself except in a quarrel, as one sees in wasps, or ants, or cocks, or cats.
The like vein appears in certain races of men and in individuals of every race. In every school there are certain fighting boys; in every society, the contradicting men; in every town, bravoes and bullies, better or worse dressed, fancy-men, patrons of the cock-pit and the ring. Courage is temperamental, scientific, ideal. Swedenborg has left this record of his king: “Charles XII., of Sweden, did not know what that was which others called fear, nor what that spurious valor and daring that is excited by inebriating draughts, for he never tasted any liquid but pure water. Of him we may say, that he led a life more remote from death, and in fact lived more, than any other man.” It was told of the Prince of Condé, “that there not being a more furious man in the world, danger in fight never disturbs him more than just to make him civil, and to command in words of great obligation to his officers and men, and without any the least disturbance to his judgment or spirit.” Each has his own courage, as his own talent; but the courage of the tiger is one, and of the horse another. The dog that scorns to fight, will fight for his master. The llama that will carry a load if you caress him, will refuse food and die if he is scourged. The fury of onset is one, and of calm endurance another. There is a courage of the cabinet as well as a courage of the field; a courage of manners in private assemblies, and another in public assemblies; a courage which enables one man to speak masterly to a hostile company, whilst another man who can easily face a cannon’s mouth dares not open his own.
There is a courage of a merchant in dealing with his trade, by which dangerous turns of affairs are met and prevailed over. Merchants recognize as much gallantry, well judged too, in the conduct of a wise and upright man of business, in difficult times, as soldiers in a soldier.
There is a courage in the treatment of every art by a master in architecture, in sculpture, in painting, or in poetry, each cheering the mind of the spectator or receiver as by true strokes of genius, which yet nowise implies the presence of physical valor in the artist.
This is the courage of genius, in every kind. A certain quantity of power belongs to a certain quantity of faculty. The beautiful voice at church goes sounding on, and covers up in its volume, as in a cloak, all the defects of the choir. The singers, I observe, all yield to it, and so the fair singer indulges her instinct, and dares, and dares, because she knows she can.
It gives the cutting edge to every profession. The judge puts his mind to the tangle of contradictions in the case, squarely accosts the question, and, by not being afraid of it, by dealing with it as business which must be disposed of, he sees presently that common arithmetic and common methods apply to this affair. Perseverance strips it of all peculiarity, and ranges it on the same ground as other business. Morphy played a daring game in chess: the daring was only an illusion of the spectator, for the player sees his move to be well fortified and safe. You may see the same dealing in criticism; a new book astonishes for a few days, takes itself out of common jurisdiction, and nobody knows what to say of it: but the scholar is not deceived. The old principles which books exist to express are more beautiful than any book; and out of love of the reality he is an expert judge how far the book has approached it and where it has come short.
In all applications ’tis the same power,--the habit of reference to one’s own mind, as the home of all truth and counsel, and which can easily dispose of any book because it can very well do without all books. When a confident man comes into a company magnifying this or that author he has freshly read, the company grow silent and ashamed of their ignorance. But I remember the old professor, whose searching mind engraved every word he spoke on the memory of the class, when we asked if he had read this or that shining novelty, “No, I have never read that book”; instantly the book lost credit, and was not to be heard of again.
Every creature has a courage of his constitution fit for his duties:--Archimedes, the courage of a geometer to stick to his diagram, heedless of the siege and sack of the city; and the Roman soldier his faculty to strike at Archimedes. Each is strong, relying on his own, and each is betrayed when he seeks in himself the courage of others.
Captain John Brown, the hero of Kansas, said to me in conversation, that “for a settler in a new country, one good, believing, strong-minded man is worth a hundred, nay, a thousand men without character; and that the right men will give a permanent direction to the fortunes of a state. As for the bullying drunkards, of which armies are usually made up, he thought cholera, small-pox, and consumption as valuable recruits.” He held the belief that courage and chastity are silent concerning themselves. He said, “As soon as I hear one of my men say, ‘Ah, let me only get my eye on such a man, I’ll bring him down,’ I don’t expect much aid in the fight from that talker. ’Tis the quiet, peaceable men, the men of principle, that make the best soldiers.”
“’Tis still observed those men most valiant are Who are most modest ere they came to war.”
True courage is not ostentatious; men who wish to inspire terror seem thereby to confess themselves cowards. Why do they rely on it, but because they know how potent it is with themselves?
The true temper has genial influences. It makes a bond of union between enemies. Governor Wise of Virginia, in the record of his first interviews with his prisoner, appeared to great advantage. If Governor Wise is a superior man, or inasmuch as he is a superior man, he distinguishes John Brown. As they confer, they understand each other swiftly; each respects the other. If opportunity allowed, they would prefer each other’s society and desert their former companions. Enemies would become affectionate. Hector and Achilles, Richard and Saladin, Wellington and Soult, General Daumas and Abdel Kader, become aware that they are nearer and more alike than any other two, and, if their nation and circumstance did not keep them apart, would run into each other’s arms.
See too what good contagion belongs to it. Everywhere it finds its own with magnetic affinity. Courage of the soldier awakes the courage of woman. Florence Nightingale brings lint and the blessing of her shadow. Heroic women offer themselves as nurses of the brave veteran.
The troop of Virginian infantry that had marched to guard the prison of John Brown ask leave to pay their respects to the prisoner. Poetry and eloquence catch the hint, and soar to a pitch unknown before.
Everything feels the new breath, except the old doting, nigh-dead politicians, whose heart the trumpet of resurrection could not wake.
The charm of the best courages is that they are inventions, inspirations, flashes of genius. The hero could not have done the feat at another hour, in a lower mood. The best act of the marvellous genius of Greece was its first act; not in the statue or the Parthenon, but in the instinct which, at Thermopylæ, held Asia at bay, kept Asia out of Europe,--Asia with its antiquities and organic slavery,--from corrupting the hope and new morning of the West. The statue, the architecture, were the later and inferior creation of the same genius. In view of this moment of history, we recognize a certain prophetic instinct better than wisdom. Napoleon said well, “My hand is immediately connected with my head”; but the _sacred_ courage is connected with the heart. The head is a half, a fraction, until it is enlarged and inspired by the moral sentiment. For it is not the means on which we draw, as health or wealth, practical skill or dexterous talent, or multitudes of followers, that count, but the aims only. The aim reacts back on the means. A great aim aggrandizes the means. The meal and water that are the commissariat of the _forlorn hope_ that stake their lives to defend the pass are sacred as the Holy Grail, or as if one had eyes to see in chemistry the fuel that is rushing to feed the sun.
There is a persuasion in the soul of man that he is here for cause, that he was put down in this place by the Creator to do the work for which he inspires him, that thus he is an overmatch for all antagonists that could combine against him. The pious Mrs. Hutchinson says of some passages in the defence of Nottingham against the Cavaliers, “It was a great instruction that the best and highest courages are beams of the Almighty.” And whenever the religious sentiment is adequately affirmed, it must be with dazzling courage. As long as it is cowardly insinuated, as with the wish to succor some partial and temporary interest, or to make it affirm some pragmatical tenet which our parish church receives to-day, it is not imparted, and cannot inspire or create. For it is always new, leads and surprises, and practice never comes up with it.
There are ever appearing in the world men who, almost as soon as they are born, take a bee-line to the rack of the inquisitor, the axe of the tyrant, like Jordano Bruno, Vanini, Huss, Paul, Jesus, and Socrates.
Look at Fox’s Lives of the Martyrs, Sewel’s History of the Quakers, Southey’s Book of the Church, at the folios of the Brothers Bollandi, who collected the lives of twenty-five thousand martyrs, confessors, ascetics, and self-tormentors. There is much of fable, but a broad basis of fact. The tender skin does not shrink from bayonets, the timid woman is not scared by fagots; the rack is not frightful, nor the rope ignominious. The poor Puritan, Antony Parsons, at the stake, tied straw on his head, when the fire approached him, and said, “This is God’s hat.” Sacred courage indicates that a man loves an idea better than all things in the world; that he is aiming neither at pelf or comfort, but will venture all to put in act the invisible thought in his mind. He is everywhere a liberator, but of a freedom that is ideal; not seeking to have land or money or conveniences, but to have no other limitation than that which his own constitution imposes. He is free to speak truth; he is not free to lie. He wishes to break every yoke all over the world which hinders his brother from acting after his thought.
There are degrees of courage, and each step upward makes us acquainted with a higher virtue. Let us say then frankly that the education of the will is the object of our existence. Poverty, the prison, the rack, the fire, the hatred and execrations of our fellow-men, appear trials beyond the endurance of common humanity; but to the hero whose intellect is aggrandized by the soul, and so measures these penalties against the good which his thought surveys, these terrors vanish as darkness at sunrise.
We have little right in piping times of peace to pronounce on these rare heights of character; but there is no assurance of security. In the most private life, difficult duty is never far off. Therefore we must think with courage. Scholars and thinkers are prone to an effeminate habit, and shrink if a coarser shout comes up from the street, or a brutal act is recorded in the journals. The Medical College piles up in its museum its grim monsters of morbid anatomy, and there are melancholy sceptics with a taste for carrion who batten on the hideous facts in history,--persecutions, inquisitions, St.
Bartholomew massacres, devilish lives, Nero, Cæsar, Borgia, Marat, Lopez,--men in whom every ray of humanity was extinguished, parricides, matricides, and whatever moral monsters. These are not cheerful facts, but they do not disturb a healthy mind; they require of us a patience as robust as the energy that attacks us, and an unresting exploration of final causes. Wolf, snake, and crocodile are not inharmonious in nature, but are made useful as checks, scavengers, and pioneers; and we must have a scope as large as Nature’s to deal with beast-like men, detect what scullion function is assigned them, and foresee in the secular melioration of the planet how these will become unnecessary, and will die out.
He has not learned the lesson of life who does not every day surmount a fear. I do not wish to put myself or any man into a theatrical position, or urge him to ape the courage of his comrade. Have the courage not to adopt another’s courage. There is scope and cause and resistance enough for us in our proper work and circumstance. And there is no creed of an honest man, be he Christian, Turk, or Gentoo, which does not equally preach it. If you have no faith in beneficent power above you, but see only an adamantine fate coiling its folds about nature and man, then reflect that the best use of fate is to teach us courage, if only because baseness cannot change the appointed event. If you accept your thoughts as inspirations from the Supreme Intelligence, obey them when they prescribe difficult duties, because they come only so long as they are used; or, if your scepticism reaches to the last verge, and you have no confidence in any foreign mind, then be brave, because there is one good opinion which must always be of consequence to you, namely, your own.
* * * * * I am permitted to enrich my chapter by adding an anecdote of pure courage from real life, as narrated in a ballad by a lady to whom all the particulars of the fact are exactly known.
GEORGE NIDIVER.
Men have done brave deeds, And bards have sung them well: I of good George Nidiver Now the tale will tell.
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