Akin to the benefit of foreign travel, the aesthetic value of railroads is to unite the advantages of town and country life, neither of which we can spare. A man should live in or near a large town, because, let his own genius be what it may, it will repel quite as much of agreeable and valuable talent as it draws, and, in a city, the total attraction of all the citizens is sure to conquer, first or last, every repulsion, and drag the most improbable hermit within its walls some day in the year. In town he can find the swimming-school, the gymnasium, the dancing—master, the shooting-gallery, opera, theatre and panorama; the chemist’s shop, the museum of natural history; the gallery of fine arts; the national orators, in their turn; foreign travellers, the libraries and his club. In the country he can find solitude and reading, manly labor, cheap living and his old shoes; moors for game, hills for geology and groves for devotion. Aubrey writes, “I have heard Thomas Hobbes say, that, in the Earl of Devon’s house, in Derbyshire, there was a good library and books enough for him, and his lordship stored the library with what books he thought fit to be bought. But the want of good conversation was a very great inconvenience, and, though he conceived he could order his thinking as well as another, yet he found a great defect. In the country, in long time, for want of good conversation, one’s understanding and invention contract a moss on them, like an old paling in an orchard.”
Cities give us collision. It is said, London and New York take the nonsense out of a man. A great part of our education is sympathetic and social. Boys and girls who have been brought up with well-informed and superior people show in their manners an inestimable grace. Fuller says that “William, Earl of Nassau, won a subject from the King of Spain, every time he put off his hat.” You cannot have one well-bred man without a whole society of such. They keep each other up to any high point. Especially women; it requires a great many cultivated women—saloons of bright, elegant, reading women, accustomed to ease and refinement, to spectacles, pictures, sculpture, poetry, and to elegant society—in order that you should have one Madame de Staël. The head of a commercial house or a leading lawyer or politician is brought into daily contact with troops of men from all parts of the country, and those too the driving-wheels, the business men of each section, and one can hardly suggest for an apprehensive man a more searching culture. Besides, we must remember the high social possibilities of a million of men. The best bribe which London offers to-day to the imagination is that in such a vast variety of people and conditions one can believe there is room for persons of romantic character to exist, and that the poet, the mystic and the hero may hope to confront their counterparts.
I wish cities could teach their best lesson—of quiet manners. It is the foible especially of American youth— pretension. The mark of the man of the world is absence of pretension. He does not make a speech, he takes a low business-tone, avoids all brag, is nobody, dresses plainly, promises not at all, performs much, speaks in monosyllables, hugs his fact. He calls his employment by its lowest name, and so takes from evil tongues their sharpest weapon. His conversation clings to the weather and the news, yet he allows himself to be surprised into thought and the unlocking of his learning and philosophy. How the imagination is piqued by anecdotes of some great man passing incognito, as a king in gray clothes; of Napoleon affecting a plain suit at his glittering levee; of Burns or Scott or Beethoven or Wellington or Goethe, or any container of transcendent power, passing for nobody; of Epaminondas, “who never says anything, but will listen eternally” of Goethe, who preferred trifling subjects and common expressions in intercourse with strangers, worse rather than better clothes, and to appear a little more capricious than he was. There are advantages in the old hat and box-coat. I have heard that throughout this country a certain respect is paid to good broadcloth; but dress makes a little restraint; men will not commit themselves. But the box-coat is like wine, it unlocks the tongue, and men say what they think. An old poet says—
“Go far and go sparing,
For you’ll find it certain,
The poorer and the baser you appear,
The more you’ll look through still.”
Not much otherwise Milnes writes in the “Lay of the Humble”—
“To me men are for what they are,
They wear no masks with me.”
It is odd that our people should have—not water on the brain, but a little gas there. A shrewd foreigner said of the Americans that “whatever they say has a little the air of a speech.” Yet one of the traits down in the books as distinguishing the Anglo-Saxon is a trick of self-disparagement. To be sure, in old, dense countries, among a million of good coats a fine coat comes to be no distinction, and you find humorists. In an English party a man with no marked manners or features, with a face like red dough, unexpectedly discloses wit, learning, a wide range of topics and personal familiarity with good men in all parts of the world, until you think you have fallen upon some illustrious personage. Can it be that the American forest has refreshed some weeds of old Pictish barbarism just ready to die out—the love of the scarlet feather, of beads and tinsel? The Italians are fond of red clothes, peacock plumes and embroidery; and I remember one rainy morning in the city of Palermo the street was in a blaze with scarlet umbrellas. The English have a plain taste. The equipages of the grandees are plain. A gorgeous livery indicates new and awkward city wealth. Mr. Pitt, like Mr. Pym, thought the title of Mister good against any king in Europe. They have piqued themselves on governing the whole world in the poor, plain, dark Committee-room which the House of Commons sat in, before the fire.
Whilst we want cities as the centres where the best things are found, cities degrade us by magnifying trifles. The countryman finds the town a chop-house, a barber’s shop. He has lost the lines of grandeur of the horizon, hills and plains, and with them sobriety and elevation. He has come among: a supple, glib-tongued tribe, who live for show, servile to public opinion. Life is dragged down to a fracas of pitiful cares and disasters. You say the gods ought to respect a life whose objects are their own; but in cities they have betrayed you to a cloud of insignificant annoyances—
“Mirmidons, race féconde,
Mirmidons,
Enfin nous commandons:
Jupiter livre le monde
Aux mirmidons, aux mirmidons.”
‘T is heavy odds
Against the gods,
When they will match with myrmidons.
We spawning, spawning myrmidons,
Our turn to-day! we take command,
Jove gives the globe into the hand
Of myrmidons, of myrmidons.
What is odious but noise, and people who scream and bewail? people whose vane points always east, who live to dine, who send for the doctor, who coddle themselves, who toast their feet on the register, who intrigue to secure a padded chair and a corner out of the draught. Suffer them once to begin the enumeration of their infirmities and the sun will go down on the unfinished tale. Let these triflers put us out of conceit with petty comforts. To a man at work, the frost is but a color; the rain, the wind, he forgot them when he came in. Let us learn to live coarsely, dress plainly, and lie hard. The least habit of dominion over the palate has certain good effects not easily estimated. Neither will we be driven into a quiddling abstemiousness. ‘T is a superstition to insist on a special diet. All is made at last of the same chemical atoms.
A man in pursuit of greatness feels no little wants. How can you mind diet, bed, dress, or salutes or compliments, or the figure you make in company, or wealth, or even the bringing things to pass—when you think how paltry are the machinery and the workers? Wordsworth was praised to me in Westmoreland for having afforded to his country neighbors an example of a modest household where comfort and culture were secured without display. And a tender boy who wears his rusty cap and outgrown coat, that he may secure the coveted place in college and the right in the library, is educated to some purpose. There is a great deal of self-denial and manliness in poor and middle-class hous
es in town and country, that has not got into literature and never will, but that keeps the earth sweet; that saves on superfluities, and spends on essentials; that goes rusty and educates the boy; that sells the horse but builds the school; works early and late, takes two looms in the factory, three looms, six looms, but pays off the mortgage on the paternal farm, and then goes back cheerfully to work again.
We can ill spare the commanding social benefits of cities; they must be used, yet cautiously and haughtily—and will yield their best values to him who best can do without them. Keep the town for occasions, but the habits should be formed to retirement. Solitude, the safeguard of mediocrity, is, to genius, the stern friend, the cold, obscure shelter where moult the wings which will bear it farther than suns and stars. He who should inspire and lead his race must be defended from travelling with the souls of other men, from living, breathing, reading and writing in the daily, time-worn yoke of their opinions. “In the morning—solitude” said Pythagoras; that nature may speak to the imagination, as she does never in company, and that her favorite may make acquaintance with those divine strengths which disclose themselves to serious and abstracted thought. ‘T is very certain that Plato, Plotinus, Archimedes, Hermes Newton, Milton, Wordsworth, did not live in a crowd, but descended into it from time to time as benefactors; and the wise instructor will press this point of securing to the young soul in the disposition of time and the arrangements of living periods and habits of solitude. The high advantage of university life is often the mere mechanical one, I may call it, of a separate chamber and fire— which parents will allow the boy without hesitation at Cambridge, but do not think needful at home. We say solitude, to mark the character of the tone of thought, but if it can be shared between two or more than two, it is happier and not less noble. “We four,” wrote Neander to his sacred friends, “will enjoy at Halle the inward blessedness of a civitas Dei, whose foundations are forever friendship. The more I know you, the more I dissatisfy and must dissatisfy all my wonted companions. Their very presence stupefies me. The common understanding withdraws itself from the one centre of all existence.”
Solitude takes off the pressure of present importunities, that more catholic and humane relations may appear. The saint and poet seek privacy to ends the most public and universal, and it is the secret of culture to interest the man more in his public than in his private quality. Here is a new poem, which elicits a good many comments in the journals and in conversation. From these it is easy at last to gather the verdict which readers passed upon it; and that is, in the main, unfavorable. The poet, as a craftsman, is only interested in the praise accorded to him, and not in the censure, though it be just. And the poor little poet hearkens only to that, and rejects the censure as proving incapacity in the critic. But the poet cultivated becomes a stockholder in both companies—say Mr. Curfew in the Curfew stock, and in the humanity stock—and, in the last, exults as much in the demonstration of the unsoundness of Curfew, as his interest in the former gives him pleasure in the currency of Curfew. For the depreciation of his Curfew stock only shows the immense values of the humanity stock. As soon as he sides with his critic against himself, with joy, he is a cultivated man.
We must have an intellectual quality in all property and in all action, or they are naught. I must have children, I must have events, I must have a social state and history, or my thinking and speaking want body or basis. But to give these accessories any value, I must know them as contingent and rather showy possessions, which pass for more to the people than to me. We see this abstraction in scholars, as a matter of course; but what a charm it adds when observed in practical men. Bonaparte, like Cæsar, was intellectual, and could look at every object for itself, without affection. Though an egotist à outrance, he could criticise a play, a building, a character, on universal grounds, and give a just opinion. A man known to us only as a celebrity in politics or in trade gains largely in our esteem if we discover that he has some intellectual taste or skill; as when we learn of Lord Fairfax, the Long Parliament’s general, his passion for antiquarian studies; or of the French regicide Carnot, his sublime genius in mathematics; or of a living banker, his success in poetry; or of a partisan journalist, his devotion to ornithology. So, if in travelling in the dreary wilderness of Arkansas or Texas we should observe on the next seat a man reading Horace, or Martial, or Calderon, we should wish to hug him.
We only vary the phrase, not the doctrine, when we say that culture opens the sense of beauty. A man is a beggar who only lives to the useful, and however he may serve as a pin or rivet in the social machine, cannot be said to have arrived at self-possession. I suffer every day from the want of perception of beauty in people. They do not know the charm with which all moments and objects can be embellished, the charm of manners, of self-command, of benevolence. Repose and cheerfulness are the badge of the gentleman—repose in energy. The Greek battle-pieces are calm; the heroes, in whatever violent actions engaged, retain a serene aspect; as we say of Niagara that it falls without speed. A cheerful intelligent face is the end of culture, and success enough. For it indicates the purpose of nature and wisdom attained.
When our higher faculties are in activity we are domesticated, and awkwardness and discomfort give place to natural and agreeable movements. It is noticed that the consideration of the great periods and spaces of astronomy induces a dignity of mind and an indifference to death. The influence of fine scenery, the presence of mountains, appeases our irritations and elevates our friendships. Even a high dome, and the expansive interior of a cathedral, have a sensible effect on manners. I have heard that stiff people lose something of their awkwardness under high ceilings and in spacious halls. I think sculpture and painting have an effect to teach us manners and abolish hurry.
But, over all, culture must reinforce from higher influx the empirical skills of eloquence, or of politics, or of trade and the useful arts. There is a certain loftiness of thought and power to marshal and adjust particulars, which can only come from an insight of their whole connection. The orator who has once seen things in their divine order will never quite lose sight of this, and will come to affairs as from a higher ground, and though he will say nothing of philosophy, he will have a certain mastery in dealing with them, and an incapableness of being dazzled or frighted, which will distinguish his handling from that of attorneys and factors. A man who stands on a good footing with the heads of parties at Washington, reads the rumors of the newspapers and the guesses of provincial politicians with a key to the right and wrong in each statement, and sees well enough where all this will end. Archimedes will look through your Connecticut machine at a glance, and judge of its fitness. And much more a wise man who knows not only what Plato, but what Saint John can show him, can easily raise the affair he deals with to a certain majesty. Plato says Pericles owed this elevation to the lessons of Anaxagoras. Burke descended from a higher sphere when he would influence human affairs. Franklin, Adams, Jefferson, Washington, stood on a fine humanity, before which the brawls of modern senates are but pot-house politics.
But there are higher secrets of culture, which are not for the apprentices but for proficients. These are lessons only for the brave. We must know our friends under ugly masks. The calamities are our friends. Ben Jonson specifies in his address to the Muse:—
“Get him the time’s long grudge, the court’s ill-will,
And, reconciled, keep him suspected still,
Make him lose all his friends, and what is worse,
Almost all ways to any better course;
With me thou leav’st a better Muse than thee,
And which thou brought’st me, blessed Poverty.”
We wish to learn philosophy by rote, and play at heroism. But the wiser God says, Take the shame, the poverty and the penal solitude that belong to truth-speaking. Try the rough water as well as the smooth. Rough water can teach lessons worth knowing. When the state is unquiet, personal qualities are more than ever decisive. Fear not a revolution which wil
l constrain you to live five years in one. Don’t be so tender at making an enemy now and then. Be willing to go to Coventry sometimes, and let the populace bestow on you their coldest contempts. The finished man of the world must eat of every apple once. He must hold his hatreds also at arm’s length, and not remember spite. He has neither friends nor enemies, but values men only as channels of power.
He who aims high must dread an easy home and popular manners. Heaven sometimes hedges a rare character about with ungainliness and odium, as the burr that protects the fruit. If there is any great and good thing in store for you, it will not come at the first or the second call, nor in the shape of fashion, ease, and city drawing-rooms. Popularity is for dolls. “Steep and craggy,” said Porphyry, “is the path of the gods.” Open your Marcus Antoninus. In the opinion of the ancients he was the great man who scorned to shine, and who contested the frowns of fortune. They preferred the noble vessel too late for the tide, contending with winds and waves, dismantled and unrigged, to her companion borne into harbor with colors flying and guns firing. There is none of the social goods that may not be purchased too dear, and mere amiableness must not take rank with high aims and self-subsistency.
Bettine replies to Goethe’s mother, who chides her disregard of dress—“If I cannot do as I have a mind in our poor Frankfort, I shall not carry things far.” And the youth must rate at its true mark the inconceivable levity of local opinion. The longer we live the more we must endure the elementary existence of men and women; and every brave heart must treat society as a child, and never allow it to dictate.
“All that class of the severe and restrictive virtues,” said Burke, “are almost too costly for humanity.” Who wishes to be severe? Who wishes to resist the eminent and polite, in behalf of the poor, and low, and impolite? And who that dares do it can keep his temper sweet, his frolic spirits? The high virtues are not debonair, but have their redress in being illustrious at last. What forests of laurel we bring, and the tears of mankind, to those who stood firm against the opinion of their contemporaries! The measure of a master is his success in bringing all men round to his opinion twenty years later.
The Essential Writings of Ralph Waldo Emerson Page 69