The Essential Writings of Ralph Waldo Emerson (81 page)

They attack their own politicians every day, on the same grounds, as adventurers. They love stoutness in standing for your right, in declining money or promotion that costs any concession. The barrister refuses the silk gown of Queen’s Counsel, if his junior have it one day earlier. Lord Collingwood would not accept his medal for victory on 14 February, 1797, if he did not receive one for victory on 1st June, 1794; and the long withholden medal was accorded. When Castlereagh dissuaded Lord Wellington from going to the king’s levee until the unpopular Cintra business had been explained, he replied, “You furnish me a reason for going. I will go to this, or I will never go to a king’s levee.” The radical mob at Oxford cried after the tory Lord Eldon,
“There’s old Eldon; cheer him; he never ratted.” They have given the parliamentary nickname of
Trimmers
to the timeservers, whom English character does not love.

They are very liable in their politics to extraordinary delusions; thus to believe what stands recorded in the gravest books, that the movement of 10 April, 1848, was urged or assisted by foreigners: which, to be sure, is paralleled by the democratic whimsy in this country which I have noticed to be shared by men sane on other points, that the English are at the bottom of the agitation of slavery, in American politics: and then again by the French popular legends on the subject of
perfidious Albion
. But suspicion will make fools of nations as of citizens.

A slow temperament makes them less rapid and ready than other countrymen, and has given occasion to the observation that English wit comes afterwards—which the French denote as
esprit d’escalier
. This dulness makes their attachment to home and their adherence in all foreign countries to home habits. The Englishman who visits Mount Etna will carry his tea-kettle to the top. The old Italian author of the “Relation of England” (in 1500), says, “I have it on the best information, that, when the war is actually ranging most furiously, they will seek for good eating and all their other comforts, without thinking what harm might befall them.” Then their eyes seem to be set at the bottom of a tunnel, and they affirm the one small fact they know, with the best faith in the world that nothing else exists. And as their own belief in guineas is perfect, they readily, on all occasions, apply the pecuniary argument as final. Thus when the Rochester rappings began to be heard of in England, a man deposited £100 in a sealed box in the Dublin Bank, and then advertised in the newspapers to all somnambulists, mesmerizers and others, that whoever could tell him the number of his note should have the money. He let it lie there six months, the newspapers now and then, at his instance, stimulating the attention of the adepts; but none could ever tell him; and he said, “Now let me never be bothered more with this proven lie.” It is told of a good Sir John that he heard a case stated by counsel, and made up his mind; then the counsel for the other side taking their turn to speak, he found himself so unsettled and perplexed that he exclaimed, “So help me God! I will never listen to evidence again.” Any number of delightful examples of this English stolidity are the anecdotes of Europe. I knew a very worthy man—a magistrate, I believe he was, in the town of
Derby—who went to the opera to see Malibran. In one scene, the heroine was to rush across a ruined bridge. Mr. B. arose and mildly yet firmly called the attention of the audience and the performers to the fact that, in his judgment, the bridge was unsafe! This English stolidity contrasts with French wit and tact. The French, it is commonly said, have greatly more influence in Europe than the English. What influence the English have is by brute force of wealth and power; that of the French by affinity and talent. The Italian is subtle, the Spaniard treacherous: tortures, it is said, could never wrest from an Egyptian the confession of a secret. None of these traits belong to the Englishman. His choler and conceit force everything out. Defoe, who knew his countrymen well, says of them—

A
S SOON AS
a stranger is introduced into any company, one of the first questions which all wish to have answered, is, How does that man get his living? And with reason. He is no whole man until he knows how to earn a blameless livelihood. Society is barbarous until every industrious man can get his living without dishonest customs.

Every man is a consumer, and ought to be a producer. He fails to make his place good in the world unless he not only pays his debt but also adds something to the common wealth. Nor can he do justice to his genius without making some larger demand on the world than a bare subsistence. He is by constitution expensive, and needs to be rich.

Wealth has its source in applications of the mind to nature, from the rudest strokes of spade and axe up to the last secrets of art. Intimate ties subsist between thought and all production; because a better order is equivalent to vast amounts of brute labor. The forces and the resistances are nature’s, but the mind acts in bringing things from where they abound to where they are wanted; in wise combining; in directing the practice of the useful arts, and in the creation of finer values by fine art, by eloquence, by song, or the reproductions of memory. Wealth is in applications of mind to nature; and the art of getting rich consists not in industry, much less in saving, but in a better order, in timeliness, in being at the right spot. One man has stronger arms or longer legs; another sees by the course of streams and growth of markets where land will be wanted, makes a clearing to the river, goes to sleep and wakes up rich. Steam is no stronger now than it was a hundred years ago; but is put to better use. A clever fellow was acquainted with the expansive force of steam; he also saw the wealth of heat and grass rotting in Michigan. Then he cunningly screws on the steam-pipe to the wheat-crop. Puff now, O Steam! The steam puffs and expands as before, but this time it is dragging all Michigan at its back to hungry New York and hungry England. Coal lay in ledges under the ground since the Flood, until a laborer with pick and windlass brings it to the surface. We may well call it black diamonds. Every basket is power and civilization. For coal is a portable climate. It carries the heat of the tropics to Labrador and the polar circle; and it is the means of transporting itself whithersoever it is wanted. Watt and Stephenson whispered in the ear of mankind their secret, that
a half-ounce of coal will draw two tons a mile
, and coal carries coal, by rail and by boat, to make Canada as warm as Calcutta; and with its comfort brings its industrial power.

When the farmer’s peaches are taken from under the tree and carried into town, they have a new look and a hundredfold value over the fruit which grew on the same bough and lies fulsomely on the ground. The craft of the merchant is this bringing a thing from where it abounds to where it is costly.

Wealth begins in a tight roof that keeps the rain and wind out; in a good pump that yields you plenty of sweet water; in two suits of clothes, so to change your dress when you are wet; in dry sticks to burn, in a good double-wick lamp, and three meals; in a horse or a locomotive to cross the land, in a boat to cross the sea; in tools to work with, in books to read; and so in giving on all sides by tools and auxiliaries the greatest possible extension to our powers; as if it added feet and hands and eyes and blood, length to the day, and knowledge and good will.

Wealth begins with these articles of necessity. And here we must recite the iron law which nature thunders in these northern climates. First she requires that each man should feed himself. If happily his fathers have left him no inheritance, he must go to work, and by making his wants less or his gains more, he must draw himself out of that state of pain and insult in which she forces the beggar to lie. She gives him no rest until this is done; she starves, taunts and torments him, takes away warmth, laughter, sleep, friends and daylight, until he has fought his way to his own loaf. Then, less peremptorily but still with sting enough, she urges him to the acquisition of such things as belong to him. Every warehouse and shop-window, every fruit-tree, every thought of every hour opens a new want to him which it concerns his power and dignity to gratify. It is of no use to argue the wants down: the philosophers have laid the greatness of man in making his wants few, but will a man content himself with a hut and a handful of dried pease? He is born to be rich. He is thoroughly related; and is tempted out by his appetites and fancies to the conquest of this and that piece of nature, until he finds his well-being in the use of his planet, and of more planets than his own. Wealth requires, besides the crust of bread and the roof—the freedom of the city, the freedom of the earth, travelling, machinery, the benefits of science, music and fine arts, the best culture and the best company. He is the rich man who can avail himself of all men’s faculties. He is the richest man who knows how to draw a benefit from the labors of the greatest number of men, of men in distant
countries and in past times. The same correspondence that is between thirst in the stomach and water in the spring, exists between the whole of man and the whole of nature. The elements offer their service to him. The sea, washing the equator and the poles, offers its perilous aid and the power and empire that follow it—day by day to his craft and audacity. “Beware of me,” it says, “but if you can hold me, I am the key to all the lands.” Fire offers, on its side, an equal power. Fire, steam, lightning, gravity, ledges of rock, mines of iron, lead, quicksilver, tin and gold; forests of all woods; fruits of all climates; animals of all habits; the powers of tillage; the fabrics of his chemic laboratory; the webs of his loom; the masculine draught of his locomotive; the talismans of the machine-shop; all grand and subtile things, minerals, gases, ethers, passions, war, trade, government—are his natural playmates, and according to the excellence of the machinery in each human being is his attraction for the instruments he is to employ. The world is his tool-chest, and he is successful, or his education is carried on just so far, as is the marriage of his faculties with nature, or the degree in which he takes up things into himself.

The strong race is strong on these terms. The Saxons are the merchants of the world; now, for a thousand years, the leading race, and by nothing more than their quality of personal independence, and in its special modification, pecuniary independence. No reliance for bread and games on the government; no clanship, no patriarchal style of living by the revenues of a chief, no marrying-on, no system of clientship suits them; but every man must pay his scot. The English are prosperous and peaceable, with their habit of considering that every man must take care of himself and has himself to thank if he do not maintain and improve his position in society.

The subject of economy mixes itself with morals, inasmuch as it is a peremptory point of virtue that a man’s independence be secured. Poverty demoralizes. A man in debt is so far a slave, and Wall Street thinks it easy for a
millionaire
to be a man of his word, a man of honor, but that in failing circumstances no man can be relied on to keep his integrity. And when one observes in the hotels and palaces of our Atlantic capitals the habit of expense, the riot of the senses, the absence of bonds, clanship, fellow-feeling of any kind—he feels that when a man or a woman is driven to the wall, the chances of integrity are frightfully diminished; as if virtue were coming to be a luxury which
few could afford, or, as Burke said, “at a market almost too high for humanity.” He may fix his inventory of necessities and of enjoyments on what scale he pleases, but if he wishes the power and privilege of thought, the chalking out his own career and having society on his own terms, he must bring his wants within his proper power to satisfy.