Essays by Ralph Waldo Emerson

o! it rushes thee to meet;
And all that Nature made thy own,
Floating in air or pent in stone,
Will rive the hills and swim the sea,
And, like thy shadow, follow thee.

Ever since I was a boy, I have wished to write a discourse on
Compensation: for it seemed to me when very young, that on this
subject life was ahead of theology, and the people knew more than the
preachers taught. The documents,[94] too, from which the doctrine is
to be drawn, charmed my fancy by their endless variety, and lay always
before me, even in sleep; for they are the tools in our hands, the
bread in our basket, the transactions of the street, the farm, and the
dwelling-house, greetings, relations, debts and credits, the influence
of character, the nature and endowment of all men. It seemed to me,
also, that in it might be shown men a ray of divinity, the present
action of the soul of this world, clean from all vestige of tradition,
and so the heart of man might be bathed by an inundation of eternal
love, conversing with that which he knows was always and always must
be, because it really is now. It appeared, moreover, that if this
doctrine could be stated in terms with any resemblance to those bright
intuitions in which this truth is sometimes revealed to us, it would
be a star in many dark hours and crooked passages in our journey that
would not suffer us to lose our way.

I was lately confirmed in these desires by hearing a sermon at church.
The preacher, a man esteemed for his orthodoxy, unfolded in the
ordinary manner the doctrine of the Last Judgment. He assumed that
judgment is not executed in this world; that the wicked are
successful; that the good are miserable;[95] and then urged from
reason and from Scripture a compensation to be made to both parties in
the next life. No offense appeared to be taken by the congregation at
this doctrine. As far as I could observe, when the meeting broke up,
they separated without remark on the sermon.

Yet what was the import of this teaching? What did the preacher mean
by saying that the good are miserable in the present life? Was it that
houses and lands, offices, wine, horses, dress, luxury, are had by
unprincipled men, whilst the saints are poor and despised; and that a
compensation is to be made to these last hereafter, by giving them the
like gratifications another day,--bank stock and doubloons,[96]
venison and champagne? This must be the compensation intended; for
what else? Is it that they are to have leave to pray and praise? to
love and serve men? Why, that they can do now. The legitimate
inference the disciple would draw was: "We are to have such a good
time as the sinners have now"; or, to push it to its extreme import:
"You sin now; we shall sin by and by; we would sin now, if we could;
not being successful, we expect our revenue to-morrow."

The fallacy lay in the immense concession that the bad are successful;
that justice is not done now. The blindness of the preacher consisted
in deferring to the base estimate of the market of what constitutes a
manly success, instead of confronting and convicting the world from
the truth; announcing the presence of the soul; the omnipotence of the
will: and so establishing the standard of good and ill, of success and
falsehood.

I find a similar base tone in the popular religious works of the day,
and the same doctrines assumed by the literary men when occasionally
they treat the related topics. I think that our popular theology has
gained in decorum, and not in principle, over the superstitions it has
displaced. But men are better than this theology. Their daily life
gives it the lie. Every ingenuous and aspiring soul leaves the
doctrine behind him in his own experience; and all men feel sometimes
the falsehood which they cannot demonstrate. For men are wiser than
they know. That which they hear in schools and pulpits without
afterthought, if said in conversation, would probably be questioned in
silence. If a man dogmatize in a mixed company on Providence and the
divine laws, he is answered by a silence which conveys well enough to
an observer the dissatisfaction of the hearer, but his incapacity to
make his own statement.

I shall attempt in this and the following chapter to record some facts
that indicate the path of the law of Compensation; happy beyond my
expectation, if I shall truly draw the smallest arc of this circle.

POLARITY,[97] or action and reaction, we meet in every part of nature;
in darkness and light; in heat and cold; in the ebb and flow of waters;
in male and female; in the inspiration and expiration of plants and
animals; in the equation of quantity and quality in the fluids of the
animal body; in the systole and diastole[98] of the heart; in the
undulations of fluids, and of sound; in the centrifugal and centripetal
gravity; in electricity, galvanism, and chemical affinity. Superinduce
magnetism at one end of a needle; the opposite magnetism takes place at
the other end. If the south attracts, the north repels. To empty here,
you must condense there. An inevitable dualism bisects nature, so that
each thing is a half, and suggests another thing to make it whole; as,
spirit, matter; man, woman; odd, even; subjective, objective; in, out;
upper, under; motion, rest; yea, nay.

Whilst the world is thus dual, so is every one of its parts. The
entire system of things gets represented in every particle. There is
somewhat that resembles the ebb and flow of the sea, day and night,
man and woman, in a single needle of the pine, in a kernel of corn, in
each individual of every animal tribe. The reaction, so grand in the
elements, is repeated within these small boundaries. For example, in
the animal kingdom the physiologist has observed that no creatures
are favorites, but a certain compensation balances every gift and
every defect. A surplusage given to one part is paid out of a
reduction from another part of the same creature. If the head and neck
are enlarged, the trunk and extremities are cut short.

The theory of the mechanic forces is another example. What we gain in
power is lost in time; and the converse. The periodic or compensating
errors of the planets is another instance. The influences of climate
and soil in political history is another. The cold climate
invigorates. The barren soil does not breed fevers, crocodiles,
tigers, or scorpions.

The same dualism underlies the nature and condition of man. Every
excess causes a defect; every defect an excess. Every sweet hath its
sour; every evil its good. Every faculty which is a receiver of
pleasure has an equal penalty put on its abuse. It is to answer for
its moderation with its life. For every grain of wit there is a grain
of folly. For everything you have missed, you have gained something
else; and for everything you gain, you lose something. If riches
increase, they are increased[99] that use them. If the gatherer
gathers too much, nature takes out of the man what she puts into his
chest, swells the estate, but kills the owner. Nature hates monopolies
and exceptions. The waves of the sea do not more speedily seek a level
from their loftiest tossing, than the varieties of condition tend to
equalize themselves. There is always some leveling circumstance that
puts down the overbearing, the strong, the rich, the fortunate,
substantially on the same ground with all others. Is a man too strong
and fierce for society, and by temper and position a bad citizen,--a
morose ruffian, with a dash of the pirate in him;--nature sends him a
troop of pretty sons and daughters, who are getting along in the
dame's classes at the village school, and love and fear for them
smooths his grim scowl to courtesy. Thus she contrives to
intenerate[100] the granite and felspar, takes the boar out and puts
the lamb in, and keeps her balance true.

The farmer imagines power and place are fine things. But the President
has paid dear for his White House.[101] It has commonly cost him all
his peace, and the best of his many attributes. To preserve for a
short time so conspicuous an appearance before the world, he is
content to eat dust[102] before the real masters who stand erect
behind the throne. Or, do men desire the more substantial and
permanent grandeur of genius? Neither has this an immunity. He who by
force of will or of thought, is great, and overlooks[103] thousands,
has the charges of that eminence. With every influx of light comes new
danger. Has he light? he must bear witness to the light, and always
outrun that sympathy which gives him such keen satisfaction, by his
fidelity to new revelations of the incessant soul. He must hate father
and mother, wife and child. Has he all that the world loves and
admires and covets?--he must cast behind him their admiration, and
afflict them by faithfulness to his truth, and become a by-word and a
hissing.

This law writes the laws of cities and nations. It is in vain to build
or plot or combine against it. Things refuse to be mismanaged long.
Res nolunt diu male administrari.[104] Though no checks to a new
evil appear, the checks exist, and will appear. If the government is
cruel, the governor's life is not safe. If you tax too high, the
revenue will yield nothing. If you make the criminal code sanguinary,
juries will not convict. If the law is too mild, private vengeance
comes in. If the government is a terrific democracy, the pressure is
resisted by an overcharge of energy in the citizen, and life glows
with a fiercer flame. The true life and satisfactions of man seem to
elude the utmost rigors or felicities of condition, and to establish
themselves with great indifferency under all varieties of
circumstances. Under all governments the influence of character
remains the same,--in Turkey and in New England about alike. Under the
primeval despots of Egypt, history honestly confesses that man must
have been as free as culture could make him.

These appearances indicate the fact that the universe is represented
in every one of its particles. Everything in nature contains all the
powers of nature. Everything is made of one hidden stuff; as the
naturalist sees one type under every metamorphosis, and regards a
horse as a running man, a fish as a swimming man, a bird as a flying
man, a tree as a rooted man. Each new form repeats not only the main
character of the type, but part for part all the details, all the
aims, furtherances, hindrances, energies, and whole system of every
other. Every occupation, trade, art, transaction, is a compend of the
world and a correlative of every other. Each one is an entire emblem
of human life; of its good and ill, its trials, its enemies, its
course and its end. And each one must somehow accommodate the whole
man, and recite all his destiny.

The world globes itself in a drop of dew.[105] The microscope cannot
find the animalcule which is less perfect for being little.[106] Eyes,
ears, taste, smell, motion, resistance, appetite, and organs of
reproduction that take hold on eternity,--all find room to consist in
the small creature. So do we put our life into every act. The true
doctrine of omnipresence is, that God reappears with all his parts in
every moss and cobweb.[107] The value of the universe contrives to
throw itself into every point. If the good is there, so is the evil;
if the affinity, so the repulsion; if the force, so the limitation.

Thus is the universe alive. All things are moral. That soul, which
within us is a sentiment, outside of us is a law. We feel its
inspiration; out there in history we can see its fatal strength. "It
is in the world, and the world was made by it." Justice is not
postponed. A perfect equity adjusts its balance in all parts of life.
[Greek: Hoi kyboi Dios aei eupiptousi],[108]--the dice of God are
always loaded. The world looks like a multiplication table, or a
mathematical equation, which, turn it how you will, balances itself.
Take what figure you will, its exact value, nor more nor less, still
returns to you. Every secret is told, every crime is punished, every
virtue rewarded, every wrong redressed, in silence and certainty. What
we call retribution is the universal necessity by which the whole
appears wherever a part appears. If you see smoke, there must be fire.
If you see a hand or limb, you know that the trunk to which it belongs
is there behind.

Every act rewards itself, or, in other words, integrates itself, in a
twofold manner; first, in the thing, or in real nature; and secondly,
in the circumstance, or in apparent nature. Men call the circumstance
the retribution. The causal retribution is in the thing, and is seen
by the soul. The retribution in the circumstance is seen by the
understanding; it is inseparable from the thing, but is often spread
over a long time, and so does not become distinct until after many
years. The specific stripes may follow late after the offense, but
they follow because they accompany it. Crime and punishment grow out
of one stem. Punishment is a fruit that unsuspected ripens within the
flower of the pleasure which concealed it. Cause and effect, means and
ends, seed and fruit, cannot be severed; for the effect already blooms
in the cause, the end preëxists in the means, the fruit in the seed.

Whilst thus the world will be whole, and refuses to be disparted, we
seek to act partially, to sunder, to appropriate; for example,--to
gratify the senses, we sever the pleasure of the senses from the needs
of the character. The ingenuity of man has always been dedicated to
the solution of one problem,--how to detach the sensual sweet, the
sensual strong, the sensual bright, etc., from the moral sweet, the
moral deep, the moral fair; that is, again, to contrive to cut clean
off this upper surface so thin as to leave it bottomless; to get a
one end, without an other end. The soul says, Eat; the body would
feast. The soul says, The man and woman shall be one flesh and one
soul; the body would join the flesh only. The soul says, Have dominion
over all things to the ends of virtue; the body would have the power
over things to its own ends.

The soul strives amain[109] to live and work through all things. It
would be the only fact. All things shall be added unto it,--power,
pleasure, knowledge, beauty. The particular man aims to be somebody;
to set up for himself; to truck and higgle for a private good; and, in
particulars, to ride, that he may ride; to dress, that he may be
dressed; to eat, that he may eat; and to govern, that he may be seen.
Men seek to be great; they would have offices, wealth, power, and
fame. They think that to be great is to possess one side of
nature,--the sweet, without the other side,--the bitter.

This dividing and detaching is steadily counteracted. Up to this day,
it must be owned, no projector has had the smallest success. The
parted water reunites behind our hand. Pleasure is taken out of
pleasant things, profit out of profitable things, power out of strong
things, as soon as we seek to separate them from the whole. We can no
more have things and get the sensual good, by itself, than we can get
an inside that shall have no outside, or a light without a shadow.
"Drive out nature with a fork, she comes running back."[110]

Life invests itself with inevitable conditions, which the unwise seek
to dodge, which one and another brags that he does not know; that they
do not touch him;--but the brag is on his lips, the conditions are in
his soul. If he escapes them in one part, they attack him in another
more vital part. If he has escaped them in form, and in the
appearance, it is because he has resisted his life, and fled from
himself, and the retribution is so much death. So signal is the
failure of all attempts to make this separation of the good from the
tax, that the experiment would not be tried,--since to try it is to be
mad,--but for the circumstance, that when the disease began in the
will, of rebellion and separation, the intellect is at once infected,
so that the man ceases to see God whole in each object, but is able to
see the sensual allurement of an object, and not see the sensual hurt;
he sees the mermaid's head, but not the dragon's tail; and thinks he
can cut off that which he would have, from that which he would not
have. "How secret art thou who dwellest in the highest heavens in
silence, O thou only great God, sprinkling with an unwearied
Providence certain penal blindnesses upon such as have unbridled
desires!"[111]

The human soul is true to these facts in the painting of fable, of
history, of law, of proverbs, of conversation. It finds a tongue in
literature unawares. Thus the Greeks called Jupiter,[112] Supreme
Mind; but having traditionally ascribed to him many base actions, they
involuntarily made amends to reason, by tying up the hands[113] of so
bad a god. He is made as helpless as a king of England.[114]
Prometheus[115] knows one secret which Jove must bargain for;
Minerva,[116] another. He cannot get his own thunders; Minerva keeps
the key of them.

"Of all the gods, I only know the keys
That ope the solid doors within whose vaults
His thunders sleep."

A plain confession of the in-working of the All, and of its moral aim.
The Indian mythology ends in the same ethics; and it would seem
impossible for any fable to be invented to get any currency which was
not moral. Aurora[117] forgot to ask youth for her lover, and though
Tithonus is immortal, he is old, Achilles[118] is not quite
invulnerable; the sacred waters did not wash the heel by which Thetis
held him. Siegfried,[119] in the Niebelungen, is not quite immortal,
for a leaf fell on his back whilst he was bathing in the dragon's
blood, and that spot which it covered is mortal. And so it must be.
There is a crack in everything God has made. It would seem, there is
always this vindictive circumstance stealing in at unawares, even into
the wild poesy in which the human fancy attempted to make bold
holiday, and to shake itself free of the old laws,--this back-stroke,
this kick of the gun, certifying that the law is fatal; that in nature
nothing can be given, all things are sold.

This is that ancient doctrine of Nemesis,[120] who keeps watch in the
universe, and lets no offense go unchastised. The Furies,[121] they
said, are attendants on justice, and if the sun in heaven should
transgress his path, they would punish him. The poets related that
stone walls, and iron swords, and leathern thongs had an occult
sympathy with the wrongs of their owners; that the belt which Ajax
gave Hector[122] dragged the Trojan hero over the field at the wheels
of the car of Achilles, and the sword which Hector gave Ajax was that
on whose point Ajax fell. They recorded, that when the Thasians[123]
erected a statue to Theagenes, a victor in the games, one of his
rivals went to it by night, and endeavored to throw it down by
repeated blows, until at last he moved it from its pedestal, and was
crushed to death beneath its fall.

This voice of fable has in it somewhat divine. It came from thought
above the will of the writer. That is the best part of each writer,
which has nothing private in it;[124] that which he does not know,
that which flowed out of his constitution, and not from his too
active invention; that which in the study of a single artist you might
not easily find, but in the study of many, you would abstract as the
spirit of them all. Phidias it is not, but the work of man in that
early Hellenic[125] world, that I would know. The name and
circumstance of Phidias, however convenient for history, embarrass
when we come to the highest criticism. We are to see that which man
was tending to do in a given period, and was hindered, or, if you
will, modified in doing, by the interfering volitions of Phidias, of
Dante, of Shakespeare, the organ whereby man at the moment wrought.

Still more striking is the expression of this fact in the proverbs of
all nations, which are always the literature of reason, or the
statements of an absolute truth, without qualification. Proverbs, like
the sacred books of each nation, are the sanctuary of the intuitions.
That which the droning world, chained to appearances, will not allow
the realist to say in his own words, it will suffer him to say in
proverbs without contradiction. And this law of laws which the pulpit,
the senate, and the college deny, is hourly preached in all markets
and workshops by flights of proverbs, whose teaching is as true and as
omnipresent as that of birds and flies.

All things are double, one against another.--Tit for tat;[126] an eye
for an eye; a tooth for a tooth; blood for blood; measure for measure;
love for love.--Give and it shall be given you.--- He that watereth
shall be watered himself.--What will you have? quoth God; pay for it
and take it.--Nothing venture, nothing have.--Thou shalt be paid
exactly for what thou hast done, no more, no less.--Who doth not work
shall not eat.--Harm watch, harm catch.--Curses always recoil on the
head of him who imprecates them.--If you put a chain around the neck
of a slave, the other end fastens itself around your own.--Bad counsel
confounds the adviser.--The Devil is an ass.

It is thus written, because it is thus in life. Our action is
overmastered and characterized above our will by the law of nature. We
aim at a petty end quite aside from the public good, but our act
arranges itself by irresistible magnetism in a line with the poles of
the world.

A man cannot speak but he judges himself. With his will, or against
his will, he draws his portrait to the eye of his companions by every
word. Every opinion reacts on him who utters it. It is a thread-ball
thrown at a mark, but the other end remains in the thrower's bag. Or,
rather, it is a harpoon hurled at the whale, unwinding, as it flies, a
coil of cord in the boat, and if the harpoon is not good, or not well
thrown, it will go nigh to cut the steersman in twain, or to sink the
boat.

You cannot do wrong without suffering wrong. "No man had ever a point
of pride that was not injurious to him," said Burke.[127] The
exclusive in fashionable life does not see that he excludes himself
from enjoyment in the attempt to appropriate it. The exclusionist in
religion does not see that he shuts the door of heaven on himself, in
striving to shut out others. Treat men as pawns[128] and ninepins, and
you shall suffer as well as they. If you leave out their heart, you
shall lose your own. The senses would make things of all persons; of
women, of children, of the poor. The vulgar proverb, "I will get it
from his purse or get it from his skin," is sound philosophy.

All infractions of love and equity in our social relations are
speedily punished. They are punished by fear. Whilst I stand in simple
relations to my fellow-man, I have no displeasure in meeting him. We
meet as water meets water, or as two currents of air mix, with perfect
diffusion and interpenetration of nature. But as soon as there is any
departure from simplicity, and attempt at halfness, or good for me
that is not good for him, my neighbor feels the wrong; he shrinks from
me as far as I have shrunk from him; his eyes no longer seek mine;
there is war between us; there is hate in him and fear in me.

All the old abuses in society, universal and particular, all unjust
accumulations of property and power, are avenged in the same manner.
Fear is an instructor of great sagacity, and the herald of all
revolutions. One thing he teaches, that there is rottenness where he
appears. He is a carrion crow, and though you see not well what he
hovers for, there is death somewhere. Our property is timid, our laws
are timid, our cultivated classes are timid. Fear for ages has boded
and mowed and gibbered over government and property. That obscene[129]
bird is not there for nothing. He indicates great wrongs which must be
revised.

Of the like nature is that expectation of change which instantly
follows the suspension of our voluntary activity. The terror of
cloudless noon, the emerald of Polycrates,[130] the awe of prosperity,
the instinct which leads every generous soul to impose on itself tasks
of a noble asceticism and vicarious virtue, are the tremblings of the
balance of justice through the heart and mind of man.

Experienced men of the world know very well that it is best to pay
scot and lot[131] as they go along, and that a man often pays dear for
a small frugality. The borrower runs in his own debt. Has a man gained
anything who has received a hundred favors and rendered none? Has he
gained by borrowing, through indolence or cunning, his neighbor's
wares, or horses, or money? There arises on the deed the instant
acknowledgment of benefit on the one part, and of debt on the other;
that is, of superiority and inferiority. The transaction remains in
the memory of himself and his neighbor; and every new transaction
alters, according to its nature, their relation to each other. He may
soon come to see that he had better have broken his own bones than to
have ridden in his neighbor's coach, and that "the highest price he
can pay for a thing is to ask for it."

A wise man will extend this lesson to all parts of life, and know that
it is the part of prudence to face every claimant, and pay every just
demand on your time, your talents, or your heart. Always pay; for,
first or last, you must pay your entire debt. Persons and events may
stand for a time between you and justice, but it is only a
postponement. You must pay at last your own debt. If you are wise, you
will dread a prosperity which only loads you with more. Benefit is the
end of nature. But for every benefit which you receive, a tax is
levied. He is great who confers the most benefits. He is base--and
that is the one base thing in the universe--to receive favors and
render none. In the order of nature we cannot render benefits to those
from whom we receive them, or only seldom.[132] But the benefit we
receive must be rendered again, line for line, deed for deed, cent for
cent, to somebody. Beware of too much good staying in your hand. It
will fast corrupt and worm worms.[133] Pay it away quickly in some
sort.

Labor is watched over by the same pitiless laws. Cheapest, say the
prudent, is the dearest labor. What we buy in a broom, a mat, a wagon,
a knife, is some application of good sense to a common want. It is
best to pay in your land a skillful gardener, or to buy good sense
applied to gardening; in your sailor, good sense applied to
navigation; in the house, good sense applied to cooking, sewing,
serving; in your agent, good sense applied to accounts and affairs.
So do you multiply your presence, or spread yourself throughout your
estate. But because of the dual constitution of things, in labor as in
life there can be no cheating. The thief steals from himself. The
swindler swindles himself. For the real price of labor is knowledge
and virtue, whereof wealth and credit are signs. These signs, like
paper money, may be counterfeited or stolen, but that which they
represent, namely, knowledge and virtue, cannot be counterfeited or
stolen. These ends of labor cannot be answered but by real exertions
of the mind, and in obedience to pure motives. The cheat, the
defaulter, the gambler, cannot extort the knowledge of material and
moral nature which his honest care and pains yield to the operative.
The law of nature is, Do the thing, and you shall have the power: but
they who do not the thing have not the power.

Human labor, through all its forms, from the sharpening of a stake to
the construction of a city or an epic, is one immense illustration of
the perfect compensation of the universe. The absolute balance of Give
and Take, the doctrine that everything has its price,--and if that
price is not paid, not that thing but something else is obtained, and
that it is impossible to get anything without its price,--is not less
sublime in the columns of a ledger than in the budgets of states, in
the laws of light and darkness, in all the action and reaction of
nature. I cannot doubt that the high laws which each man sees
implicated in those processes with which he is conversant, the stern
ethics which sparkle on his chisel edge, which are measured out by his
plumb and foot rule, which stand as manifest in the footing of the
shop bill as in the history of a state,--do recommend to him his
trade, and though seldom named, exalt his business to his imagination.

The league between virtue and nature engages all things to assume a
hostile front to vice. The beautiful laws and substances of the world
persecute and whip the traitor. He finds that things are arranged for
truth and benefit, but there is no den in the wide world to hide a
rogue. Commit a crime,[134] and the earth is made of glass. Commit a
crime, and it seems as if a coat of snow fell on the ground, such as
reveals in the woods the track of every partridge and fox and squirrel
and mole. You cannot recall the spoken word,[135] you cannot wipe out
the foot-track, you cannot draw up the ladder, so as to leave no inlet
or clew. Some damning circumstance always transpires. The laws and
substances of nature--water, snow, wind, gravitation--become penalties
to the thief.

On the other hand, the law holds with equal sureness for all right
action. Love, and you shall be loved. All love is mathematically just,
as much as the two sides of an algebraic equation. The good man has
absolute good, which like fire turns everything to its own nature, so
that you cannot do him any harm; but as the royal armies sent against
Napoleon, when he approached, cast down their colors and from enemies
became friends, so disasters of all kinds, as sickness, offense,
poverty, prove benefactors:--

"Winds blow and waters roll
Strength to the brave, and power and deity,
Yet in themselves are nothing."

The good are befriended even by weakness and defect. As no man had
ever a point of pride that was not injurious to him, so no man had
ever a defect that was not somewhere made useful to him. The stag in
the fable[136] admired his horns and blamed his feet, but when the
hunter came, his feet saved him, and afterwards, caught in the
thicket, his horns destroyed him. Every man in his lifetime needs to
thank his faults. As no man thoroughly understands a truth until he
has contended against it, so no man has a thorough acquaintance with
the hindrances or talents of men, until he has suffered from the one,
and seen the triumph of the other over his own want of the same. Has
he a defect of temper that unfits him to live in society? Thereby he
is driven to entertain himself alone, and acquire habits of self-help;
and thus, like the wounded oyster, he mends his shell with pearl.

Our strength grows out of our weakness. The indignation which arms
itself with secret forces does not awaken until we are pricked and
stung and sorely assailed. A great man is always willing to be little.
Whilst he sits on the cushion of advantages, he goes to sleep. When he
is punished, tormented, defeated, he has a chance to learn something;
he has been put on his wits, on his manhood; he has gained facts;
learns his ignorance; is cured of the insanity of conceit; has got
moderation and real skill. The wise man throws himself on the side of
his assailants. It is more his interest than it is theirs to find his
weak point. The wound cicatrizes and falls off from him like a dead
skin, and when they would triumph, lo! he has passed on invulnerable.
Blame is safer than praise. I hate to be defended in a newspaper. As
long as all that is said is said against me, I feel a certain
assurance of success. But as soon as honeyed words of praise are
spoken for me, I feel as one that lies unprotected before his enemies.
In general, every evil to which we do not succumb is a benefactor. As
the Sandwich Islander believes that the strength and valor of the
enemy he kills passes into himself, so we gain the strength of the
temptation we resist.

The same guards which protect us from disaster, defect, and enmity,
defend us, if we will, from selfishness and fraud. Bolts and bars are
not the best of our institutions, nor is shrewdness in trade a mark of
wisdom. Men suffer all their life long, under the foolish superstition
that they can be cheated. But it is as impossible for a man to be
cheated by anyone but himself,[137] as for a thing to be and not to be
at the same time. There is a third silent party to all our bargains.
The nature and soul of things takes on itself the guaranty of the
fulfillment of every contract, so that honest service cannot come to
loss. If you serve an ungrateful master, serve him the more. Put God
in your debt. Every stroke shall be repaid. The longer the payment is
withholden,[138] the better for you; for compound interest on compound
interest is the rate and usage of this exchequer.

The history of persecution is a history of endeavors to cheat nature,
to make water run up hill, to twist a rope of sand. It makes no
difference whether the actors be many or one, a tyrant or a mob. A
mob[139] is a society of bodies voluntarily bereaving themselves of
reason, and traversing its work. The mob is man voluntarily descending
to the nature of the beast. Its fit hour of activity is night. Its
actions are insane like its whole constitution; it persecutes a
principle; it would whip a right; it would tar and feather justice, by
inflicting fire and outrage upon the houses and persons of those who
have these. It resembles the prank of boys, who run with fire engines
to put out the ruddy aurora streaming to the stars. The inviolate
spirit turns their spite against the wrongdoers. The martyr cannot be
dishonored. Every lash inflicted is a tongue of fame; every prison, a
more illustrious abode; every burned book or house enlightens the
world; every suppressed or expunged word reverberates through the
earth from side to side. Hours of sanity and consideration are always
arriving to communities, as to individuals, when the truth is seen,
and the martyrs are justified.

Thus do all things preach the indifferency of circumstances. The man
is all. Everything has two sides, a good and an evil. Every advantage
has its tax. I learn to be content. But the doctrine of compensation
is not the doctrine of indifferency. The thoughtless say, on hearing
these representations, What boots it to do well? there is one event to
good and evil; if I gain any good, I must pay for it; if I lose any
good, I gain some other; all actions are indifferent.

There is a deeper fact in the soul than compensation, to wit, its own
nature. The soul is not a compensation, but a life. The soul is.
Under all this running sea of circumstance, whose waters ebb and flow
with perfect balance, lies the aboriginal abyss of real Being.
Essence, or God, is not a relation, or a part, but the whole. Being is
the vast affirmative, excluding negation, self-balanced, and
swallowing up all relations, parts, and times within itself. Nature,
truth, virtue, are the influx from thence. Vice is the absence or
departure of the same. Nothing, Falsehood, may indeed stand as the
great Night or shade, on which, as a background, the living universe
paints itself forth, but no fact is begotten by it; it cannot work,
for it is not. It cannot work any good; it cannot work any harm. It is
harm inasmuch as it is worse not to be than to be.

We feel defrauded of the retribution due to evil acts, because the
criminal adheres to his vice and contumacy, and does not come to a
crisis or judgment anywhere in visible nature. There is no stunning
confutation of his nonsense before men and angels. Has he therefore
outwitted the law? Inasmuch as he carries the malignity and the lie
with him, he so far deceases from nature. In some manner there will be
a demonstration of the wrong to the understanding also; but should we
not see it, this deadly deduction makes square the eternal account.

Neither can it be said, on the other hand, that the gain of rectitude
must be bought by any loss. There is no penalty to virtue; no penalty
to wisdom; they are proper additions of being. In a virtuous action, I
properly am; in a virtuous act, I add to the world; I plant into
deserts conquered from Chaos and Nothing, and see the darkness
receding on the limits of the horizon. There can be no excess to love;
none to knowledge; none to beauty, when these attributes are
considered in the purest sense. The soul refuses limits, and always
affirms an Optimism,[140] never a Pessimism.

Man's life is a progress, and not a station. His instinct is trust.
Our instinct uses "more" and "less" in application to man, of the
presence of the soul, and not of its absence; the brave man is
greater than the coward; the true, the benevolent, the wise, is more a
man, and not less, than the fool and knave. There is no tax on the
good of virtue; for that is the incoming of God himself, or absolute
existence without any comparative. Material good has its tax, and if
it came without desert or sweat, has no root in me, and the next wind
will blow it away. But all the good of nature is the soul's, and may
be had, if paid for in nature's lawful coin, that is, by labor which
the heart and the head allow. I no longer wish to meet a good I do not
earn; for example, to find a pot of buried gold, knowing that it
brings with it new burdens. I do not wish more external
goods,--neither possessions, nor honors, nor powers, nor persons. The
gain is apparent; the tax is certain. But there is no tax on the
knowledge that the compensation exists, and that it is not desirable
to dig up treasure. Herein I rejoice with a serene eternal peace. I
contract the boundaries of possible mischief. I learn the wisdom of
St. Bernard,[141]--"Nothing can, work me damage except myself; the
harm, that I sustain I carry about with me, and never am a real
sufferer but by my own fault."

In the nature of the soul is the compensation for the inequalities of
condition. The radical tragedy of nature seems to be the distinction
of More and Less. How can Less not feel the pain; how not feel
indignation or malevolence towards More? Look at those who have less
faculty, and one feels sad, and knows not well what to make of it. He
almost shuns their eye; he fears they will upbraid God. What should
they do? It seems a great injustice. But see the facts nearly, and
these mountainous inequalities vanish. Love reduces them, as the sun
melts the iceberg in the sea. The heart and soul of all men being one,
this bitterness of His and Mine ceases. His is mine. I am my
brother, and my brother is me. If I feel overshadowed and outdone by
great neighbors, I can yet love; I can still receive; and he that
loveth maketh his own the grandeur he loves. Thereby I make the
discovery that my brother is my guardian, acting for me with the
friendliest designs, and the estate I so admired and envied is my own.
It is the nature of the soul to appropriate all things. Jesus[142] and
Shakespeare are fragments of the soul, and by love I conquer and
incorporate them in my own conscious domain. His[143] virtue,--is not
that mine? His wit,--if it cannot be made mine, it is not wit.

Such, also, is the natural history of calamity. The changes which
break up at short intervals the prosperity of men are advertisements
of a nature whose law is growth. Every soul is by this intrinsic
necessity quitting its whole system of things, its friends, and home,
and laws, and faith, as the shellfish crawls out of its beautiful but
stony case, because it no longer admits of its growth, and slowly
forms a new house. In proportion to the vigor of the individual, these
revolutions are frequent, until in some happier mind they are
incessant, and all worldly relations hang very loosely about him,
becoming, as it were, a transparent fluid membrane through which the
living form is seen, and not, as in most men, an indurated
heterogeneous fabric of many dates, and of no settled character, in
which the man is imprisoned. Then there can be enlargement, and the
man of to-day scarcely recognizes the man of yesterday. And such
should be the outward biography of man in time, a putting off of dead
circumstances day by day, as he renews his raiment day by day. But to
us, in our lapsed estate, resting, not advancing, resisting, not
coöperating with the divine expansion, this growth comes by shocks.

We cannot part with our friend. We cannot let our angels go. We do not
see that they only go out, that archangels may come in. We are
idolaters of the old. We do not believe in the riches of the soul, in
its proper eternity and omnipresence. We do not believe there is any
force in to-day to rival or recreate that beautiful yesterday. We
linger in the ruins of the old tent, where once we had bread and
shelter and organs, nor believe that the spirit can feed, cover, and
nerve us again. We cannot again find aught so dear, so sweet, so
graceful. But we sit and weep in vain. The voice of the Almighty
saith, "Up and onward forevermore!" We cannot stay amid the ruins.
Neither will we rely on the new; and so we walk ever with reverted
eyes, like those monsters who look backwards.

And yet the compensations of calamity are made apparent to the
understanding also, after long intervals of time. A fever, a
mutilation, a cruel disappointment, a loss of wealth, a loss of
friends, seems at the moment unpaid loss, and unpayable. But the sure
years reveal the deep remedial force that underlies all facts. The
death of a dear friend, wife, brother, lover, which seemed nothing but
privation, somewhat later assumes the aspect of a guide or genius;
for it commonly operates revolutions in our way of life, terminates an
epoch of infancy or of youth which was waiting to be closed, breaks up
a wonted occupation, or a household, or style of living, and allows
the formation of new ones more friendly to the growth of character. It
permits or constrains the formation of new acquaintances, and the
reception of new influences that prove of the first importance to the
next years; and the man or woman who would have remained a sunny
garden flower, with no room for its roots and too much sunshine for
its head, by the falling of the walls and the neglect of the gardener,
is made the banyan[144] of the forest, yielding shade and fruit to
wide neighborhoods of men.

SELF-RELIANCE

"Ne te quæsiveris extra."[145]

"Man is his own star; and the soul that can
Render an honest and a perfect man,
Commands all light, all influence, all fate;
Nothing to him falls early or too late.
Our acts our angels are, or good or ill,
Our fatal shadows that walk by us still."[146]

* * * * *

Cast the bantling on the rocks,
Suckle him with the she-wolf's teat;
Wintered with the hawk and fox,
Power and speed be hands and feet.[147]

I read the other day some verses written by an eminent painter which
were original and not conventional. The soul always hears an
admonition in such lines, let the subject be what it may. The
sentiment they instill is of more value than any thought they may
contain. To believe your own thought, to believe that what is true for
you in your private heart is true for all men,--that is genius.[148]
Speak your latent conviction, and it shall be the universal
sense;[149] for the inmost in due time becomes the outmost,--and our