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Reform. We must call the highest prudence to counsel, and ask why health and beauty and genius should now be the exception, rather than the rule, of human nature ? We do not know the properties of plants and animals and the laws of nature through our sympathy with the same ; but this remains the dream of poets. Poetry and prudence should be coincident. Poets should be lawgivers ; that is, the boldest lyric inspiration should not chide and insult, but should announce and lead, the civil code, and the day's work. But now the two things seem irreconcilably parted. We have violated law upon law, until we stand amidst ruins, and when by chance we espy a coincidence between reason and the phenomena, we are surprised. Beauty should be the dowry of every man and woman, as invariably as sensation; but it is rare. Health or sound organization should be universal. Genius should be the child of genius, and every child should be inspired ; but now it is not to be predicted of any child, and nowhere is it pure. We call partial half-lights, by courtesy, genius ; talent which converts itself to money; talent which glitters to-day, that it may dine and sleep well to-morrow ; and society is officered by men of parts, as they are properly called, and not by divine men. These use their gifts to refine luxury, not to abolish it. Genius is always ascetic ; and piety and love. Appetite shows
Appetite shows to the finer
souls as a disease, and they find beauty in rites and bounds that resist it.
We have found out fine names to cover our sensuality withal, but no gifts can raise intemperance. The man of talent affects to call his transgressions of the laws of the senses trivial, and to count them nothing considered with his devotion to his art. His art never taught him lewdness, nor the love of wine, nor the wish to reap where he had not sowed. His art is less for every deduction from his holiness, and less for every defect of common sense. On him who scorned the world, as he said, the scorned world wreaks. its revenge.
He that despiseth small things will perish by little and little. Goethe's Tasso is very likely to be a pretty fair historical portrait, and that is true tragedy. It does not seem to me so genuine grief when some tyrannous Richard the Third oppresses and slays a score of innocent persons, as when Antonio and Tasso, both apparently right, wrong each other. One living after the maxims of this world, and consistent and true to them, the other fired with all divine sentiments, yet grasping also at the pleasures of sense, without submitting to their law. That is a grief we all feel, a knot we cannot untie. Tasso's is no infrequent case in modern biography. A man of genius, of an ardent temperament, reckless of physical laws, self-indulgent, becomes presently unfortunate, querulous, a “discomfortable cousin,” a thorn to himself and to others.
The scholar shames us by his bifold life. Whilst something higher than prudence is active, he is admirable ; when common sense is wanted, he is an encumbrance. Yesterday, Cæsar was not so great; to-day, the felon at the gallows' foot is not more miserable. Yesterday, radiant with the light of an ideal world, in which he lives, the first of men ; and now oppressed by wants and by sickness, for which he must thank himself. He resembles the pitiful drivellers, whom travellers describe as frequenting the bazaars of Constantinople, who skulk about all day,' yellow, emaciated, ragged, sneaking ; and at evening, when the bazaars are open, slink to the opium-shop, swallow their morsel, and become tranquil and glorified seers.
And who has not seen the tragedy of imprudent genius, struggling for years with paltry pecuniary difficulties, at last sinking, chilled, exhausted, and fruitless, like a giant slaughtered by pins ?
Is it not better that a man should accept the first pains and mortifications of this sort, which nature is not slack in sending him, as hints that he must expect no other good than the just fruit of his own labor and self-denial : Health, bread, climate, social position, have their importance, and he will give them their due. Let him esteem Nature a perpetual counsellor, and her perfections the exact measure of our deviations. Let him make the night night, and the day day. Let him control the habit of expense. Let
him see that as much wisdom may be expended on a private economy as on an empire, and as much wisdom may be drawn from it. The laws of the world are written out for him on every piece of money in his hand.
There is nothing he will not be the better for knowing, were it only the wisdom of Poor Richard ; or the State-Street prudence of buying by the acre to sell by the foot; or the thrist of the agriculturist, to stick a tree between whiles, because it will grow whilst he sleeps ; or the prudence which consists in husbanding little strokes of the tool, little portions of time, particles of stock, and small gains. The eye of prudence may never shut. Iron, if kept at the ironmonger's, will rust; beer, if not brewed in the right state of the atmosphere, will sour ; timber of ships will rot at sea, or, if laid up high and dry, will strain, warp, and dry-rot; money, if kept by us, yields no rent, and is liable to loss ; if invested, is liable to depreciation of the particular kind of stock. Strike, says the smith, the iron is white; keep the rake, says the haymaker, as nigh the scythe as you can, and the cart as nigh the rake. Our Yankee trade is reputed to be very much on the extreme of this prudence. It takes bank-notes, — good, bad, clean, ragged, - and saves itself by the speed with which it passes them off. Iron cannot
. rust, nor beer sour, nor timber rot, nor calicoes go out of fashion, nor money stocks depreciate, in the
few swift moments in which the Yankee suffers any one of them to remain in his possession. In skating over thin ice, our safety is in our speed.
Let him learn a prudence of a higher strain. Let him learn that every thing in nature, even motes and feathers, go by law and not by luck, and that what he sows he reaps. By diligence and self-command, let him put the bread he eats at his own disposal, that he may not stand in bitter and false relations to other men ; for the best good of wealth is freedom. Let him practise the minor virtues. How much of human life is lost in waiting ! let him not make his fellow-creatures wait. How many words and promises are promises of conversation ! let his be words of fate. When he sees a folded and sealed scrap of paper float round the globe in a pine ship, and come safe to the eye for which it was written, amidst a swarming population, let him likewise feel the admonition to integrate his being across all these distracting forces, and keep a slender human word among the storms, distances, and accidents that drive us hither and thither, and, by persistency, make the paltry force of one man reappear to redeem its pledge, after months and years, in the most distant climates.
We must not try to write the laws of any one virtue, looking at that only. Human nature loves no contradictions, but is symmetrical. The prudence