Nonfiction > Ralph Waldo Emerson > The Complete Works
  PREVIOUSNEXT  
CONTENTS · BIBLIOGRAPHIC RECORD
Ralph Waldo Emerson (1803–1882).  The Complete Works.  1904.
Vol. VI. The Conduct of Life
 
III. Wealth
 
  WHO shall tell what did befall,
Far away in time, when once,
Over the lifeless ball,
Hung idle stars and suns?
What god the element obeyed?
Wings of what wind the lichen bore,
Wafting the puny seeds of power,
Which, lodged in rock, the rock abrade?
And well the primal pioneer
Knew the strong task to it assigned,
Patient through Heaven’s enormous year
To build in matter home for mind.
From air the creeping centuries drew
The matted thicket low and wide,
This must the leaves of ages strew
The granite slab to clothe and hide,
Ere wheat can wave its golden pride.
What smiths, and in what furnace, rolled
(In dizzy æons dim and mute
The reeling brain can ill compute)
Copper and iron, lead, and gold?
What oldest star the fame can save
Of races perishing to pave
The planet with a floor of lime?
Dust is their pyramid and mole:
Who saw what ferns and palms were pressed
Under the tumbling mountain’s breast,
In the safe herbal of the coal?
But when the quarried means were piled,
All is waste and worthless, till
Arrives the wise selecting will,
And, out of slime and chaos, Wit
Draws the threads of fair and fit.
Then temples rose, and towns, and marts,
The shop of toil, the hall of arts;
Then flew the sail across the seas
To feed the North from tropic trees;
The storm-wind wove, the torrent span,
Where they were bid the rivers ran;
New slaves fulfilled the poet’s dream,
Galvanic wire, strong-shouldered steam.
Then docks were built, and crops were stored,
And ingots added to the hoard.
But, though light-headed man forget,
Remembering Matter pays her debt:
Still, through her motes and masses, draw
Electric thrills and ties of Law,
Which bind the strengths of Nature wild
To the conscience of a child.

AS 1 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.
  1
  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.  2
  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 wheat and grass rotting in Michigan. 2 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.  3
  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.  4
  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. 3  5
  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. 4 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. 5 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.  6
  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.  7
  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.  8
  The manly part is to do with might and main what you can do. The world is full of fops who never did anything and who had persuaded beauties and men of genius to wear their fop livery; and these will deliver the fop opinion, that it is not respectable to be seen earning a living; that it is much more respectable to spend without earning; and this doctrine of the snake will come also from the elect sons of light; for wise men are not wise at all hours, and will speak five times from their taste or their humor, to once from their reason. The brave workman, who might betray his feeling of it in his manners, if he do not succumb in his practice, must replace the grace or elegance forfeited, by the merit of the work done. No matter whether he makes shoes, or statues, or laws. It is the privilege of any human work which is well done to invest the doer with a certain haughtiness. He can well afford not to conciliate, whose faithful work will answer for him. The mechanic at his bench carries a quiet heart and assured manners, and deals on even terms with men of any condition. The artist has made his picture so true that it disconcerts criticism. The statue is so beautiful that it contracts no stain from the market, but makes the market a silent gallery for itself. The case of the young lawyer was pitiful to disgust,—a paltry matter of buttons or tweezer-cases; but the determined youth saw in it an aperture to insert his dangerous wedges, made the insignificance of the thing forgotten, and gave fame by his sense and energy to the name and affairs of the Tittleton snuff-box factory.  9
  Society in large towns is babyish, and wealth is made a toy. The life of pleasure is so ostentatious that a shallow observer must believe that this is the agreed best use of wealth, and, whatever is pretended, it ends in cosseting. But if this were the main use of surplus capital, it would bring us to barricades, burned towns and tomahawks, presently. Men of sense esteem wealth to be the assimilation of nature to themselves, the converting of the sap and juices of the planet to the incarnation and nutriment of their design. Power is what they want, not candy;—power to execute their design, power to give legs and feet, form and actuality to their thought; which, to a clear-sighted man, appears the end for which the universe exists, and all its resources might be well applied. Columbus thinks that the sphere is a problem for practical navigation as well as for closet geometry, and looks on all kings and peoples as cowardly landsmen until they dare fit him out. Few men on the planet have more truly belonged to it. But he was forced to leave much of his map blank. His successors inherited his map, and inherited his fury to complete it.  10
  So the men of the mine, telegraph, mill, map and survey,—the monomaniacs who talk up their project in marts and offices and entreat men to subscribe:—how did our factories get built? how did North America get netted with iron rails, except by the importunity of these orators who dragged all the prudent men in? Is party the madness of many for the gain of a few? This speculative genius is the madness of a few for the gain of the world. The projectors are sacrificed, but the public is the gainer. 6 Each of these idealists, working after his thought, would make it tyrannical, if he could. He is met and antagonized by other speculators as hot as he. The equilibrium is preserved by these counteractions, as one tree keeps down another in the forest, that it may not absorb all the sap in the ground. And the supply in nature of railroad-presidents, copper-miners, grand-junctioners, smoke-burners, fire-annihilators, etc., is limited by the same law which keeps the proportion in the supply of carbon, of alum, and of hydrogen.  11
  To be rich is to have a ticket of admission to the master-works and chief men of each race. It is to have the sea, by voyaging; to visit the mountains, Niagara, the Nile, the desert, Rome, Paris, Constantinople; to see galleries, libraries, arsenals, manufactories. The reader of Humboldt’s Cosmos follows the marches of a man whose eyes, ears and mind are armed by all the science, arts and implements which mankind have anywhere accumulated, and who is using these to add to the stock. So it is with Denon, Beckford, Belzoni, Wilkinson, Layard, Kane, Lepsius and Livingstone. 7 “The rich man,” says Saadi, “is everywhere expected and at home.” The rich take up something more of the world into man’s life. They include the country as well as the town, the ocean-side, the White Hills, the Far West and the old European homesteads of man, in their notion of available material. The world is his who has money to go over it. He arrives at the seashore and a sumptuous ship has floored and carpeted for him the stormy Atlantic, and made it a luxurious hotel, amid the horrors of tempests. The Persians say, “’T is the same to him who wears a shoe, as if the whole earth were covered with leather.”  12
  Kings are said to have long arms, but every man should have long arms, and should pluck his living, his instruments, his power and his knowing, from the sun, moon and stars. Is not then the demand to be rich legitimate? Yet I have never seen a rich man. I have never seen a man as rich as all men ought to be, or with an adequate command of nature. 8 The pulpit and the press have many commonplaces denouncing the thirst for wealth; but if men should take these moralists at their word and leave off aiming to be rich, the moralists would rush to rekindle at all hazards this love of power in the people, lest civilization should be undone. Men are urged by their ideas to acquire the command over nature. Ages derive a culture from the wealth of Roman Cæsars, Leo Tenths, magnificent Kings of France, Grand Dukes of Tuscany, Dukes of Devonshire, Townleys, Vernons and Peels, in England; or whatever great proprietors. It is the interest of all men that there should be Vaticans and Louvres full of noble works of art; British Museums, and French Gardens of Plants, Philadelphia Academies of Natural History, Bodleian, Ambrosian, Royal, Congressional Libraries. It is the interest of all that there should be Exploring Expeditions; Captain Cooks to voyage round the world, Rosses, Franklins, Richardsons and Kanes, to find the magnetic and the geographic poles. We are all richer for the measurement of a degree of latitude on the earth’s surface. Our navigation is safer for the chart. How intimately our knowledge of the system of the Universe rests on that!—and a true economy in a state or an individual will forget its frugality in behalf of claims like these.  13
  Whilst it is each man’s interest that not only ease and convenience of living, but also wealth or surplus product should exist somewhere, it need not be in his hands. Often it is very undesirable to him. Goethe said well, “Nobody should be rich but those who understand it.” Some men are born to own, and can animate all their possessions. Others cannot: their owning is not graceful; seems to be a compromise of their character; they seem to steal their own dividends. They should own who can administer, not they who hoard and conceal; not they who, the greater proprietors they are, are only the greater beggars, but they whose work carves out work for more, opens a path for all. For he is the rich man in whom the people are rich, and he is the poor man in whom the people are poor; and how to give all access to the master-pieces of art and nature, is the problem of civilization. The socialism of our day has done good service in setting men on thinking how certain civilizing benefits, now only enjoyed by the opulent, can be enjoyed by all. For example, the providing to each man the means and apparatus of science and of the arts. There are many articles good for occasional use, which few men are able to own. Every man wishes to see the ring of Saturn, the satellites and belts of Jupiter and Mars, the mountains and craters in the moon; yet how few can buy a telescope! and of those, scarcely one would like the trouble of keeping it in order and exhibiting it. 9 So of electrical and chemical apparatus, and many the like things. Every man may have occasion to consult books which he does not care to possess, such as cyclopedias, dictionaries, tables, charts, maps and other public documents; pictures also of birds, beasts, fishes, shells, trees, flowers, whose names he desires to know.  14
  There is a refining influence from the arts of Design on a prepared mind which is as positive as that of music, and not to be supplied from any other source. But pictures, engravings, statues and casts, beside their first cost, entail expenses, as of galleries and keepers for the exhibition; and the use which any man can make of them is rare, and their value too is much enhanced by the numbers of men who can share their enjoyment. In the Greek cities it was reckoned profane that any person should pretend a property in a work of art, which belonged to all who could behold it. I think sometimes, could I only have music on my own terms; could I live in a great city and know where I could go whenever I wished the ablution and inundation of musical waves,—that were a bath and a medicine. 10  15
  If properties of this kind were owned by states, towns and lyceums, they would draw the bonds of neighborhood closer. A town would exist to an intellectual purpose. In Europe, where the feudal forms secure the permanence of wealth in certain families, those families buy and preserve these things and lay them open to the public. But in America, where democratic institutions divide every estate into small portions after a few years, the public should step into the place of these proprietors, and provide this culture and inspiration for the citizen.  16
  Man was born to be rich, or inevitably grows rich by the use of his faculties; by the union of thought with nature. Property is an intellectual production. The game requires coolness, right reasoning, promptness and patience in the players. Cultivated labor drives out brute labor. An infinite number of shrewd men, in infinite years, have arrived at certain best and shortest ways of doing, and this accumulated skill in arts, cultures, harvestings, curings, manufactures, navigations, exchanges, constitutes the worth of our world to-day.  17
  Commerce is a game of skill, which every man cannot play, which few men can play well. The right merchant is one who has the just average of faculties we call common-sense; a man of a strong affinity for facts, who makes up his decision on what he has seen. He is thoroughly persuaded of the truths of arithmetic. There is always a reason, in the man, for his good or bad fortune, and so in making money. 11 Men talk as if there were some magic about this, and believe in magic, in all parts of life. He knows that all goes on the old road, pound for pound, cent for cent,—for every effect a perfect cause,—and that good luck is another name for tenacity of purpose. He insures himself in every transaction, and likes small and sure gains. Probity and closeness to the facts are the basis, but the masters of the art add a certain long arithmetic. The problem is to combine many and remote operations with the accuracy and adherence to the facts which is easy in near and small transactions; so to arrive at gigantic results, without any compromise of safety. Napoleon was fond of telling the story of the Marseilles banker who said to his visitor, surprised at the contrast between the splendor of the banker’s château and hospitality and the meanness of the counting-room in which he had seen him,—“Young man, you are too young to understand how masses are formed; the true and only power, whether composed of money, water or men; it is all alike; a mass is an immense centre of motion, but it must be begun, it must be kept up:”—and he might have added that the way in which it must be begun and kept up is by obedience to the law of particles.  18
  Success consists in close appliance to the laws of the world, and since those laws are intellectual and moral, an intellectual and moral obedience. Political Economy is as good a book wherein to read the life of man and the ascendency of laws over all private and hostile influences, as any Bible which has come down to us.  19
  Money is representative, and follows the nature and fortunes of the owner. The coin is a delicate meter of civil, social and moral changes. The farmer is covetous of his dollar, and with reason. It is no waif to him. He knows how many strokes of labor it represents. His bones ache with the days’ work that earned it. He knows how much land it represents;—how much rain, frost and sunshine. He knows that, in the dollar, he gives you so much discretion and patience, so much hoeing and threshing. Try to lift his dollar; you must lift all that weight. In the city, where money follows the skit of a pen or a lucky rise in exchange, it comes to be looked on as light. I wish the farmer held it dearer, and would spend it only for real bread; force for force.  20
  The farmer’s dollar is heavy and the clerk’s is light and nimble; leaps out of his pocket; jumps on to cards and faro-tables: but still more curious is its susceptibility to metaphysical changes. It is the finest barometer of social storms, and announces revolutions.  21
  Every step of civil advancement makes every man’s dollar worth more. In California, the country where it grew,—what would it buy? A few years since, it would buy a shanty, dysentery, hunger, bad company and crime. There are wide countries, like Siberia, where it would buy little else to-day than some petty mitigation of suffering. In Rome it will buy beauty and magnificence. Forty years ago, a dollar would not buy much in Boston. Now it will buy a great deal more in our old town, thanks to railroads, telegraphs, steamers, and the contemporaneous growth of New York and the whole country. Yet there are many goods appertaining to a capital city which are not yet purchasable here, no, not with a mountain of dollars. A dollar in Florida is not worth a dollar in Massachusetts. A dollar is not value, but representative of value, and, at last, of moral values. A dollar is rated for the corn it will buy, or to speak strictly, not for the corn or house-room, but for Athenian corn, and Roman house-room,—for the wit, probity and power which we eat bread and dwell in houses to share and exert. Wealth is mental; wealth is moral. The value of a dollar is, to buy just things; a dollar goes on increasing in value with all the genius and all the virtue of the world. 12 A dollar in a university is worth more than a dollar in a jail; in a temperate, schooled, law-abiding community than in some sink of crime, where dice, knives and arsenic are in constant play.  22
  The Bank-Note Detector is a useful publication. But the current dollar, silver or paper, is itself the detector of the right and wrong where it circulates. Is it not instantly enhanced by the increase of equity? If a trader refuses to sell his vote, or adheres to some odious right, he makes so much more equity in Massachusetts; and every acre in the state is more worth, in the hour of his action. If you take out of State Street the ten honestest merchants and put in ten roguish persons controlling the same amount of capital, the rates of insurance will indicate it; the soundness of banks will show it; the highways will be less secure; the schools will feel it, the children will bring home their little dose of the poison; the judge will sit less firmly on the bench, and his decisions be less upright; he has lost so much support and constraint, which all need; and the pulpit will betray it, in a laxer rule of life. An apple-tree, if you take out every day for a number of days a load of loam and put in a load of sand about its roots, will find it out. An apple-tree is a stupid kind of creature, but if this treatment be pursued for a short time I think it would begin to mistrust something. And if you should take out of the powerful class engaged in trade a hundred good men and put in a hundred bad, or, what is just the same thing, introduce a demoralizing institution, would not the dollar, which is not much stupider than an apple-tree, presently find it out? The value of a dollar is social, as it is created by society. Every man who removes into this city with any purchasable talent or skill in him, gives to every man’s labor in the city a new worth. If a talent is anywhere born into the world, the community of nations is enriched; and much more with a new degree of probity. 13 The expense of crime, one of the principal charges of every nation, is so far stopped. In Europe, crime is observed to increase or abate with the price of bread. If the Rothschilds at Paris do not accept bills, the people at Manchester, at Paisley, at Birmingham are forced into the highway, and landlords are shot down in Ireland. The police-records attest it. The vibrations are presently felt in New York, New Orleans and Chicago. Not much otherwise the economical power touches the masses through the political lords. Rothschild refuses the Russian loan, and there is peace and the harvests are saved. He takes it, and there is war and an agitation through a large portion of mankind, with every hideous result, ending in revolution and a new order.  23
  Wealth brings with it its own checks and balances. The basis of political economy is non-interference. The only safe rule is found in the self-adjusting meter of demand and supply. Do not legislate. Meddle, and you snap the sinews with your sumptuary laws. Give no bounties, make equal laws, secure life and property, and you need not give alms. Open the doors of opportunity to talent and virtue and they will do themselves justice, and property will not be in bad hands. In a free and just commonwealth, property rushes from the idle and imbecile to the industrious, brave and persevering. 14  24
  The laws of nature play through trade, as a toy-battery exhibits the effects of electricity. The level of the sea is not more surely kept than is the equilibrium of value in society by the demand and supply; and artifice or legislation punishes itself by reactions, gluts and bankruptcies. The sublime laws play indifferently through atoms and galaxies. Whoever knows what happens in the getting and spending of a loaf of bread and a pint of beer, that no wishing will change the rigorous limits of pints and penny loaves; that for all that is consumed so much less remains in the basket and pot, but what is gone out of these is not wasted, but well spent, if it nourish his body and enable him to finish his task;—knows all of political economy that the budgets of empires can teach him. The interest of petty economy is this symbolization of the great economy; the way in which a house and a private man’s methods tally with the solar system and the laws of give and take, throughout nature; and however wary we are of the false-hoods and petty tricks which we suicidally play off on each other, every man has a certain satisfaction whenever his dealing touches on the inevitable facts; when he sees that things themselves dictate the price, as they always tend to do, and, in large manufactures, are seen to do. Your paper is not fine or coarse enough,—is too heavy, or too thin. The manufacturer says he will furnish you with just that thickness or thinness you want; the pattern is quite indifferent to him; here is his schedule;—any variety of paper, as cheaper or dearer, with the prices annexed. A pound of paper costs so much, and you may have it made up in any pattern you fancy.  25
  There is in all our dealings a self-regulation that supersedes chaffering. You will rent a house, but must have it cheap. The owner can reduce the rent, but so he incapacitates himself from making proper repairs, and the tenant gets not the house he would have, but a worse one; besides that a relation a little injurious is established between landlord and tenant. You dismiss your laborer, saying, “Patrick, I shall send for you as soon as I cannot do without you.” Patrick goes off contented, for he knows that the weeds will grow with the potatoes, the vines must be planted, next week, and however unwilling you may be, the canteloupes, crooknecks and cucumbers will send for him. Who but must wish that all labor and value should stand on the same simple and surly market? If it is the best of its kind, it will. We must have joiner, locksmith, planter, priest, poet, doctor, cook, weaver, ostler; each in turn, through the year.  26
  If a St. Michael’s pear sells for a shilling, it costs a shilling to raise it. 15 If, in Boston, the best securities offer twelve per cent. for money, they have just six per cent. of insecurity. You may not see that the fine pear costs you a shilling, but it costs the community so much. The shilling represents the number of enemies the pear has, and the amount of risk in ripening it. The price of coal shows the narrowness of the coal-field, and a compulsory confinement of the miners to a certain district. All salaries are reckoned on contingent as well as on actual services. “If the wind were always southwest by west,” said the skipper, “women might take ships to sea.” One might say that all things are of one price; that nothing is cheap or dear, and that the apparent disparities that strike us are only a shopman’s trick of concealing the damage in your bargain. A youth coming into the city from his native New Hampshire farm, with its hard fare still fresh in his remembrance, boards at a first-class hotel, and believes he must somehow have outwitted Dr. Franklin and Malthus, for luxuries are cheap. But he pays for the one convenience of a better dinner, by the loss of some of the richest social and educational advantages. He has lost what guards! what incentives! He will perhaps find by and by that he left the Muses at the door of the hotel, and found the Furies inside. Money often costs too much, and power and pleasure are not cheap. The ancient poet said, “The gods sell all things at a fair price.” 16  27
  There is an example of the compensations in the commercial history of this country. When the European wars threw the carrying-trade of the world, from 1800 to 1812, into American bottoms, a seizure was now and then made of an American ship. Of course the loss was serious to the owner, but the country was indemnified; for we charged threepence a pound for carrying cotton, sixpence for tobacco, and so on; which paid for the risk and loss, and brought into the country an immense prosperity, early marriages, private wealth, the building of cities and of states: and after the war was over, we received compensation over and above, by treaty, for all the seizures. Well, the Americans grew rich and great. But the pay-day comes round. Britain, France and Germany, which our extraordinary profits had impoverished, send out, attracted by the fame of our advantages, first their thousands, then their millions of poor people, to share the crop. At first we employ them, and increase our prosperity; but in the artificial system of society and of protected labor, which we also have adopted and enlarged, there come presently checks and stoppages. Then we refuse to employ these poor men. But they will not be so answered. They go into the poor-rates, and though we refuse wages, we must now pay the same amount in the form of taxes. Again, it turns out that the largest proportion of crimes are committed by foreigners. The cost of the crime and the expense of courts and of prisons we must bear, and the standing army of preventive police we must pay. The cost of education of the posterity of this great colony, I will not compute. But the gross amount of these costs will begin to pay back what we thought was a net gain from our transatlantic customers of 1800. It is vain to refuse this payment. We cannot get rid of these people, and we cannot get rid of their will to be supported. That has become an inevitable element of our politics; and, for their votes, each of the dominant parties courts and assists them to get it executed. Moreover, we have to pay, not what would have contented them at home, but what they have learned to think necessary here; so that opinion, fancy and all manner of moral considerations complicate the problem.  28
 
  There are few measures of economy which will bear to be named without disgust; for the subject is tender and we may easily have too much of it, and therein resembles the hideous animalcules of which our bodies are built up,—which, offensive in the particular, yet compose valuable and effective masses. 17 Our nature and genius force us to respect ends, whilst we use means. We must use the means, and yet, in our most accurate using somehow screen and cloak them, as we can only give them any beauty by a reflection of the glory of the end. That is the good head, which serves the end and commands the means. The rabble are corrupted by their means; the means are too strong for them, and they desert their end.  29
  1. The first of these measures is that each man’s expense must proceed from his character. As long as your genius buys, the investment is safe, though you spend like a monarch. Nature arms each man with some faculty which enables him to do easily some feat impossible to any other, and thus makes him necessary to society. This native determination guides his labor and his spending. He wants an equipment of means and tools proper to his talent. And to save on this point were to neutralize the special strength and helpfulness of each mind. Do your work, respecting the excellence of the work, and not its acceptableness. This is so much economy that, rightly read, it is the sum of economy. Profligacy consists not in spending years of time or chests of money,—but in spending them off the line of your career. The crime which bankrupts men and states is job-work;—declining from your main design, to serve a turn here or there. Nothing is beneath you, if it is in the direction of your life; nothing is great or desirable if it is off from that. I think we are entitled here to draw a straight line and say that society can never prosper but must always be bankrupt, until every man does that which he was created to do. 18  30
  Spend for your expense, and retrench the expense which is not yours. Allston the painter was wont to say that he built a plain house, and filled it with plain furniture, because he would hold out no bribe to any to visit him who had not similar tastes to his own. We are sympathetic, and, like children, want everything we see. But it is a large stride to independence, when a man, in the discovery of his proper talent, has sunk the necessity for false expenses. As the betrothed maiden by one secure affection is relieved from a system of slaveries,—the daily inculcated necessity of pleasing all,—so the man who has found what he can do, can spend on that and leave all other spending. Montaigne said, “When he was a younger brother, he went brave in dress and equipage, but afterward his château and farms might answer for him.” Let a man who belongs to the class of nobles, those namely who have found out that they can do something, relieve himself of all vague squandering on objects not his. 19 Let the realist not mind appearances. Let him delegate to others the costly courtesies and decorations of social life. The virtues are economists, but some of the vices are also. Thus, next to humility, I have noticed that pride is a pretty good husband. A good pride is, as I reckon it, worth from five hundred to fifteen hundred a year. Pride is handsome, economical; pride eradicates so many vices, letting none subsist but itself, that it seems as if it were a great gain to exchange vanity for pride. Pride can go without domestics, without fine clothes, can live in a house with two rooms, can eat potato, purslain, beans, lyed corn, can work on the soil, can travel afoot, can talk with poor men, or sit silent well contented in fine saloons. But vanity costs money, labor, horses, men, women, health and peace, and is still nothing at last; a long way leading nowhere. Only one drawback; proud people are intolerably selfish, and the vain are gentle and giving. 20  31
  Art is a jealous mistress, and if a man have a genius for painting, poetry, music, architecture or philosophy, he makes a bad husband and an ill provider, and should be wise in season and not fetter himself with duties which will embitter his days and spoil him for his proper work. We had in this region, twenty years ago, among our educated men, a sort of Arcadian fanaticism, a passionate desire to go upon the land and unite farming to intellectual pursuits. Many effected their purpose and made the experiment, and some became downright ploughmen; but all were cured of their faith that scholarship and practical farming (I mean, with one’s own hands) could be united. 21  32
  With brow bent, with firm intent, the pale scholar leaves his desk to draw a freer breath and get a juster statement of his thought, in the garden-walk. He stoops to pull up a purslain or a dock that is choking the young corn, and finds there are two; close behind the last is a third; he reaches out his hand to a fourth, behind that are four thousand and one. He is heated and untuned, and by and by wakes up from his idiot dream of chickweed and red-root, to remember his morning thought, and to find that with his adamantine purposes he has been duped by a dandelion. A garden is like those pernicious machineries we read of every month in the newspapers, which catch a man’s coat-skirt or his hand and draw in his arm, his leg and his whole body to irresistible destruction. In an evil hour he pulled down his wall and added a field to his homestead. No land is bad, but land is worse. If a man own land, the land owns him. Now let him leave home, if he dare. Every tree and graft, every hill of melons, row of corn, or quick-set hedge; all he has done and all he means to do, stand in his way like duns, when he would go out of his gate. The devotion to these vines and trees he finds poisonous. Long free walks, a circuit of miles, free his brain and serve his body. Long marches are no hardship to him. He believes he composes easily on the hills. But this pottering in a few square yards of garden is dispiriting and drivelling. The smell of the plants has drugged him and robbed him of energy. He finds a catalepsy in his bones. He grows peevish and poor-spirited. The genius of reading and of gardening are antagonistic, like resinous and vitreous electricity. One is concentrative in sparks and shocks; the other is diffuse strength; so that each disqualifies its workman for the other’s duties. 22  33
  An engraver, whose hands must be of an exquisite delicacy of stroke, should not lay stone walls. Sir David Brewster gives exact instructions for microscopic observation: “Lie down on your back, and hold the single lens and object over your eye,” etc., etc. How much more the seeker of abstract truth, who needs periods of isolation and rapt concentration and almost a going out of the body to think!  34
  2. Spend after your genius, and by system. 23 Nature goes by rule, not by sallies and saltations. There must be system in the economies. Saving and unexpensiveness will not keep the most pathetic family from ruin, nor will bigger incomes make free spending safe. The secret of success lies never in the amount of money, but in the relation of income to outgo; as, after expense has been fixed at a certain point, then new and steady rills of income, though never so small, being added, wealth begins. But in ordinary, as means increase, spending increases faster, so that large incomes, in England and elsewhere, are found not to help matters;—the eating quality of debt does not relax its voracity. When the cholera is in the potato, what is the use of planting larger crops? In England, the richest country in the universe, I was assured by shrewd observers that great lords and ladies had no more guineas to give away than other people; that liberality with money is as rare and as immediately famous a virtue as it is here. Want is a growing giant whom the coat of Have was never large enough to cover. I remember in Warwickshire to have been shown a fair manor, still in the same name as in Shakspeare’s time. The rent-roll I was told is some fourteen thousand pounds a year; but when the second son of the late proprietor was born, the father was perplexed how to provide for him. The eldest son must inherit the manor; what to do with this supernumerary? He was advised to breed him for the Church and to settle him in the rectorship which was in the gift of the family; which was done. It is a general rule in that country that bigger incomes do not help anybody. It is commonly observed that a sudden wealth, like a prize drawn in a lottery or a large bequest to a poor family, does not permanently enrich. They have served no apprenticeship to wealth, and with the rapid wealth come rapid claims which they do not know how to deny, and the treasure is quickly dissipated.  35
  A system must be in every economy, or the best single expedients are of no avail. A farm is a good thing when it begins and ends with itself, and does not need a salary or a shop to eke it out. Thus, the cattle are a main link in the chain-ring. 24 If the non-conformist or æsthetic farmer leaves out the cattle and does not also leave out the want which the cattle must supply, he must fill the gap by begging or stealing. When men now alive were born, the farm yielded everything that was consumed on it. The farm yielded no money, and the farmer got on without. If he fell sick, his neighbors came in to his aid; each gave a day’s work, or a half day; or lent his yoke of oxen, or his horse, and kept his work even; hoed his potatoes, mowed his hay, reaped his rye; well knowing that no man could afford to hire labor without selling his land. In autumn a farmer could sell an ox or a hog and get a little money to pay taxes withal. Now, the farmer buys almost all he consumes,—tinware, cloth, sugar, tea, coffee, fish, coal, railroad tickets and newspapers.  36
  A master in each art is required, because the practice is never with still or dead subjects, but they change in your hands. You think farm buildings and broad acres a solid property; but its value is flowing like water. It requires as much watching as if you were decanting wine from a cask. The farmer knows what to do with it, stops every leak, turns all the streamlets to one reservoir and decants wine; but a blunderhead comes out of Cornhill, tries his hand, and it all leaks away. So is it with granite streets or timber townships as with fruit or flowers. Nor is any investment so permanent that it can be allowed to remain without incessant watching, as the history of each attempt to lock up an inheritance through two generations for an unborn inheritor may show. 25  37
  When Mr. Cockayne takes a cottage in the country, and will keep his cow, he thinks a cow is a creature that is fed on hay and gives a pail of milk twice a day. But the cow that he buys gives milk for three months; then her bag dries up. What to do with a dry cow? who will buy her? Perhaps he bought also a yoke of oxen to do his work; but they get blown and lame. What to do with blown and lame oxen? The farmer fats his after the spring work is done, and kills them in the fall. But how can Cockayne, who has no pastures, and leaves his cottage daily in the cars at business hours, be pothered with fatting and killing oxen? He plants trees; but there must be crops, to keep the trees in ploughed land. What shall be the crops? He will have nothing to do with trees, but will have grass. After a year or two the grass must be turned up and ploughed; now what crops? Credulous Cockayne!  38
  3. Help comes in the custom of the country, and the rule of Impera parendo. 26 The rule is not to dictate nor to insist on carrying out each of your schemes by ignorant wilfulness, but to learn practically the secret spoken from all nature, that things themselves refuse to be mismanaged, and will show to the watchful their own law. Nobody need stir hand or foot. The custom of the country will do it all. I know not how to build or to plant; neither how to buy wood, nor what to do with the house-lot, the field, or the wood-lot, when bought. Never fear; it is all settled how it shall be, long beforehand, in the custom of the country,—whether to sand or whether to clay it, when to plough, and how to dress, whether to grass or to corn; and you cannot help or hinder it. Nature has her own best mode of doing each thing, and she has somewhere told it plainly, if we will keep our eyes and ears open. If not, she will not be slow in undeceiving us when we prefer our own way to hers. How often we must remember the art of the surgeon, which, in replacing the broken bone, contents itself with releasing the parts from false position; they fly into place by the action of the muscles. On this art of nature all our arts rely.  39
  Of the two eminent engineers in the recent construction of railways in England, Mr. Brunel went straight from terminus to terminus, through mountains, over streams, crossing highways, cutting ducal estates in two, and shooting through this man’s cellar and that man’s attic window, and so arriving at his end, at great pleasure to geometers, but with cost to his company. Mr. Stephenson on the contrary, believing that the river knows the way, followed his valley as implicitly as our Western Railroad follows the Westfield River, and turned out to be the safest and cheapest engineer. 27 We say the cows laid out Boston. Well, there are worse surveyors. Every pedestrian in our pastures has frequent occasion to thank the cows for cutting the best path through the thicket and over the hills; and travellers and Indians know the value of a buffalo-trail, which is sure to be the easiest possible pass through the ridge.  40
  When a citizen fresh from Dock Square or Milk Street comes out and buys land in the country, his first thought is to a fine outlook from his windows; his library must command a western view; a sunset every day, bathing the shoulder of Blue Hills, Wachusett, and the peaks of Monadnoc and Uncanoonuc. What, thirty acres, and all this magnificence for fifteen hundred dollars! It would be cheap at fifty thousand. He proceeds at once, his eyes dim with tears of joy, to fix the spot for his cornerstone. But the man who is to level the ground thinks it will take many hundred loads of gravel to fill the hollow to the road. The stone-mason who should build the well thinks he shall have to dig forty feet; the baker doubts he shall never like to drive up to the door; the practical neighbor cavils at the position of the barn; and the citizen comes to know that his predecessor the farmer built the house in the right spot for the sun and wind, the spring, and water-drainage, and the convenience to the pasture, the garden, the field and the road. So Dock Square yields the point, and things have their own way. Use has made the farmer wise, and the foolish citizen learns to take his counsel. From step to step he comes at last to surrender at discretion. The farmer affects to take his orders; but the citizen says, You may ask me as often as you will, and in what ingenious forms, for an opinion concerning the mode of building my wall, or sinking my well, or laying out my acre, but the ball will rebound to you. These are matters on which I neither know nor need to know anything. These are questions which you and not I shall answer.  41
  Not less within doors a system settles itself paramount and tyrannical over master and mistress, servant and child, cousin and acquaintance. ’T is in vain that genius or virtue or energy of character strive and cry against it. This is fate. And ’t is very well that the poor husband reads in a book of a new way of living, and resolves to adopt it at home; let him go home and try it, if he dare.  42
  4. Another point of economy is to look for seed of the same kind as you sow, and not to hope to buy one kind with another kind. Friendship buys friendship; justice, justice; military merit, military success. Good husbandry finds wife, children and household. The good merchant, large gains, ships, stocks and money. The good poet, fame and literary credit; but not either, the other. Yet there is commonly a confusion of expectations on these points. Hotspur lives for the moment, praises himself for it, and despises Furlong, that he does not. Hotspur of course is poor, and Furlong a good provider. The odd circumstance is that Hotspur thinks it a superiority in himself, this improvidence, which ought to be rewarded with Furlong’s lands.  43
  I have not at all completed my design. But we must not leave the topic without casting one glance into the interior recesses. It is a doctrine of philosophy that man is a being of degrees; that there is nothing in the world which is not repeated in his body, his body being a sort of miniature or summary of the world; then that there is nothing in his body which is not repeated as in a celestial sphere in his mind; then, there is nothing in his brain which is not repeated in a higher sphere in his moral system.  44
  5. Now these things are so in nature. All things ascend, and the royal rule of economy is that it should ascend also, or, whatever we do must always have a higher aim. Thus it is a maxim that money is another kind of blood, Pecunia alter sanguis: or, the estate of a man is only a larger kind of body, and admits of regimen analogous to his bodily circulations. So there is no maxim of the merchant which does not admit of an extended sense, e. g., “Best use of money is to pay debts;” “Every business by itself;” “Best time is present time;” “The right investment is in tools of your trade;” and the like. The counting-room maxims liberally expounded are laws of the universe. The merchant’s economy is a coarse symbol of the soul’s economy. It is to spend for power and not for pleasure. It is to invest income; that is to say, to take up particulars into generals; days into integral eras—literary, emotive, practical—of its life, and still to ascend in its investment. The merchant has but one rule, absorb and invest; he is to be capitalist; the scraps and filings must be gathered back into the crucible; the gas and smoke must be burned, and earnings must not go to increase expense, but to capital again. 28 Well, the man must be capitalist. Will he spend his income, or will he invest? His body and every organ is under the same law. His body is a jar in which the liquor of life is stored. Will he spend for pleasure? The way to ruin is short and facile. Will he not spend but hoard for power? It passes through the sacred fermentations, by that law of nature whereby everything climbs to higher platforms, and bodily vigor becomes mental and moral vigor. The bread he eats is first strength and animal spirits; it becomes, in higher laboratories, imagery and thought; and in still higher results, courage and endurance. This is the right compound interest; this is capital doubled, quadrupled, centupled; man raised to his highest power.  45
  The true thrift is always to spend on the higher plane; to invest and invest, with keener avarice, that he may spend in spiritual creation and not in augmenting animal existence. Nor is the man enriched, in repeating the old experiments of animal sensation; nor unless through new powers and ascending pleasures he knows himself by the actual experience of higher good to be already on the way to the highest. 29  46
 
Note 1. In Mr. Emerson’s lecture called “Boston” [Included in the volume Natural History of Intellect], this sentence occurs: “Wealth is always interesting, since from wealth power cannot be divorced.” Hence this chapter, “Wealth,” is interposed between “Power” and “Culture:” and power is often the seed of culture, its getting being a kind of education. One learns at least the primary fact, nothing for nothing. He wrote in his journal in the autumn of 1838, “Property is somehow intimately related to the properties of man, and so has a sacredness.” Of its necessary association, in low or high forms, with man, he tells in the motto to “Compensation:”—
  Man ’s the elm and Wealth the vine;
Stanch and strong the tendrils twine:
Though the frail ringlets thee deceive,
None from its stock that vine can reave.
*        *        *        *        *
Laurel crowns cleave to deserts,
And power to him who power exerts,
Hast not thy share? On wingèd feet,
Lo! it rushes, thee to meet.
  In his essay on the kindred theme, “Prudence,” he indicates the degrees of proficiency in the knowledge of the world: “One class live to the utility of the symbol, esteeming health and wealth a final good. Another class live above this mark to the beauty of the symbol, as the poet and artist and the naturalist and man of science. A third class live above the beauty of the symbol to the beauty of the thing signified; these are wise men.”
  The conditions of Mr. Emerson’s life were such as he would have chosen. The comparative poverty of the family after his father’s death led to the plainest living and simple habits, and to a sense of responsibility and helpfulness for others. It knit the family bond closer, yet, thanks to generous friends and kindred, and to Madam Emerson’s good management and exertions, faithfully helped by all her sons, the poverty was neither sordid nor extreme, and the boys were well educated, each, in turn, helping the other. Thus while they received the education of self-help, they duly prized their literary education and made the best of it, and their self-respect grew and their gratitude was awakened.
  The accessions of property that came to Mr. Emerson in his early married life were neutralized by losses through an unfortunate investment, through fraud of trusted agents, and always by his own silent and large liberality to “his poor,” and to causes that seemed commanding, in which he was nobly seconded by his wife. So in every year of his active life he had no choice but to work hard to keep clear of debt, yet not quite so hard as to distress him or disturb his thoughts. All through his life he exercised a wide but simple hospitality.
  When his forces suddenly failed him at the time of the burning of his house in 1872, his wide circle of friends mustered with instant and Oriental generosity to his aid. The gift was so lovingly and delicately urged upon him by their well-chosen ambassadors, that he really could not refuse, yet he hesitated, saying ‘that he had been allowed so far in life to stand on his own feet.’ This gift really prolonged his life and saved his peace of mind during the remaining ten years, for he was no longer fit for the lecturing trips on which he depended, and the amount then received from his books was inadequate.
  Some of Mr. Emerson’s ideas of what the riches of a householder should be occur in the early journals and are printed in the books. Two are given here in the original form:—
  1842. “Rich, say you? Are you rich? how rich? rich enough to help anybody? rich enough to succor the friendless, the unfashionable, the eccentric? rich enough to make the Canadian in his wagon, the travelling beggar with his written paper which recommends him to the charitable, the Italian foreigner with his few broken words of English, the ugly lame pauper hunted by overseers from town to town, even the poor insane or half-insane wreck of man or woman, feel the noble exception of your presence and your house from the general bleakness and stoniness; to make such feel that they were greeted with a voice that made them both remember and hope? What is vulgar but to refuse the claim? What is gentle but to allow it?”
  And again he thus described his ideal man with a wider charity: “Osman had a humanity so broad and deep that … there was never a poor outcast, eccentric or insane man, some fool with a beard, or a mutilation, or pet madness in his brain, but fled at once to him. That great heart lay there so sunny and hospitable in the centre of the country. And the madness which he harbored he did not share. Is not this to be rich,—this only to be rightly rich?”
  Here also is a characteristic estimate of what is wealth: “There is no rich man like the self-reliant: this is royalty, he walks in a long street. Once for all he has abdicated second-thoughts, and asks no leave of others’ eyes, and makes lanes and alleys palatial.” [back]
Note 2. The Michigan Central was then a pioneer railroad in the far West. Among the men whose energy and good heads built it up, and who grew with it, were youths from the shops and farms of Concord and neighboring villages, John W. Brooks, Reuben N. Rice, the Hurd brothers and others. From them Mr. Emerson, on his Western lecturing ventures, heard with pleasure of their good work as business men and citizens, and received kindly furtherance and aid in emergencies. [back]
Note 3. Dr. Holmes said that Franklin might have accepted this essay “as having a good sense so like his own that he could hardly tell the difference between them,” and quotes this paragraph as an instance. [back]
Note 4. Of wealth unearned he wrote in the journal of 1839: “The rich man will presently come to be ashamed of his riches when he sees he has any accidental advantage which takes away all the praise of every good thing he does. The race is run by no skill or strength of his, but by the sinews of his good horse. The serene and beneficent life he leads solves the problem of life for nobody but the rich. His wealth then, if not the earnings of his own sweat, is his back-biter and enemy in all men’s ears.” [back]
Note 5. Mr. Emerson used to quote the passage where Lear’s daughters are reducing his retinue of knights. Finally Regan asks, “What need one?” and the old king cries out:—
  “O, reason not the need: our basest beggars
Are in the poorest thing superfluous:
Allow not nature more than nature needs,
Man’s life is cheap as beast’s. Thou art a lady;
If only to go warm were gorgeous,
Why, nature needs not what thou gorgeous wear’st,
Which scarcely keeps thee warm.”
King Lear, Act II., Scene 4.    
 [back]
Note 6. In Illinois, Mr. Emerson was surprised and interested to learn that the first settlers were not, as might have been supposed, practical men, but visionaries. They took the risk, the hardship and the loss, and a later wave of cautious or worldly-wise people reaped the benefits. [back]
Note 7. Baron Denon was the artist and archæologist who accompanied Bonaparte in Egypt, and wrote a book on the country and its antiquities, illustrated by himself. Later the Emperor made him Inspector General of the Museums, and he accompanied Napoleon in his campaigns, selecting the works of art to be carried to Paris. William Beckford (1760–1844) was a romantic author; also a collector and virtuoso. His best known work was Vathek. He built Forthill Abbey, and the fairy palace at Cintra referred to in Childe Harold. Belzoni (1778–1823), an Italian of humble origin and romantic history, became a successful excavator and explorer of Egyptian tombs and temples, going as far as Assouan and Philæ. Sir John Wilkinson was the author of Manners and Customs of the Ancient Egyptians. Austen H. Layard was the great explorer of the Mound of Nimrud and of Babylon, who brought the Assyrian Sculptures to the British Museum. The Arctic explorations of Dr. Kane, the wanderings of Dr. Livingstone in Africa, and the Egyptian researches of Lepsius are well known. [back]
Note 8. Journal, 1838. “All that Shakspeare says of the king, the reader—the humblest boy—feels to be true of himself. So we honor the rich because they have the freedom, power and grace which we feel to be proper to men, proper to us.” [back]
Note 9. In the latter part of his life Mr. Emerson bought a very small but excellent telescope, with a legacy left him by a near friend. [back]
Note 10. He never renounced the hope that he might hear and understand good music, yet I think the fact was, that only singing really interested him, and then only if the singer had the power of rendering the poetry as well as the music of the song. [back]
Note 11. Compare the poem “Fate,” beginning,
  Deep in the man sits fast his fate.
 [back]
Note 12. Soon after the raid of John Brown on Harper’s Ferry, the bailiffs of the United States Marshal endeavored to seize Mr. F. B. Sanborn of Concord at his house, at midnight, he having neglected a summons to appear at Washington to testify before a committee of investigation. The townspeople promptly mustered and rescued Mr. Sanborn from his captors. At that time Mr. Emerson wrote in his journal (possibly quoting from some one else) that a house in Concord was worth twice as much as one in another town, now that it was shown that the people would defend each other. [back]
Note 13. Journal, 1859. “Among the moral relations of the Subject, a chief one is the fact, that credit will be as is the morality of a community.
  “‘A profession,’ said the Welsh bard, ‘is calculated for society, a treasure-bag for exile!’” [back]
Note 14.
  We grant no dukedoms to the few,
  We hold like rights, and shall;—
Equal on Sunday in the pew,
  On Monday in the mall.
“Boston,” Poems.    

  Hast not thy share? On wingèd feet,
Lo! it rushes, thee to meet.
“Compensation,” Poems.    
 [back]
Note 15. The St. Michael’s and the Bergamot pears, in the spacious gardens of old Boston, were highly prized in Mr. Emerson’s boyhood, but failed in his garden, and everywhere, by the middle of the century, and are now probably extinct. [back]
Note 16. It is suggested by Professor John H. Wright that Mr. Emerson may here allude to a verse from Epicharmus, preserved by Xenophon in his Memorabilia, II. 1. 20:—
  [Greek]
Work is the price for which the gods sell us all our blessings. [back]
Note 17. The microscope had recently shown the cell as a component of all animal tissues, and it appears that the various shapes of cells, with their nuclei and prolongations, were unpleasantly suggestive of spiders or polyps. [back]
Note 18. Wordsworth’s description of his Happy Warrior, as one
  “‘Who comprehends his trust, and to the same
Keeps faithful with a singleness of aim,”
expresses a favorite rule of Mr. Emerson. [back]
Note 19. There is much to this purpose in “Aristocracy,” in Lectures and Biographical Sketches, and “Greatness,” in Letters and Social Aims. [back]
Note 20. A characteristically handsome concession in accordance with the doctrine of Compensation. [back]
Note 21. Mr. Emerson knew well that his temperament and genius were not adapted to work in every organization, social or other. He wished well to Brook Farm and the societies, but kept wisely free from them, and lived the life to which he was born. [back]
Note 22. He was a most unskilful gardener and knew little of the farmer’s practical economies, though he admired these and wrought them into his writings. In the early days of his Concord housekeeping he worked in his little vegetable garden, but needed the counsel and help of his good friends, Henry Thoreau and George P. Bradford, whose works somehow prospered better than his. Needing more elbow-room, and desiring an orchard, cornfield and larger vegetable garden, Mr. Emerson gradually increased the house-lot to nearly ten acres and employed a man to care for them. The tulips, hyacinths, roses, lilies and hollyhocks, which Mrs. Emerson brought from Plymouth and gave freely of to her neighbors, usurped the places in the first garden, and her husband planted apple and pear trees, and thereafter confined his attentions to them. They insured him sun and air for nearly an hour after breakfast before going to his study. Then he found that his real garden, where the wood-gods spoke, was by Walden. [back]
Note 23. “A man’s money should not follow the direction of his neighbor’s money…. My expenditure is me. That our expenditure and character are twain is the vice of society.”—“Domestic Life,” Society and Solitude.
  The latter pages of “Prudence,” in Essays, First Series, treat of proper expenditure. [back]
Note 24. This, of course, was a main cause of the failure of the community at Fruitlands. The humane objection of Mr. Alcott and his friends to killing cattle or enslaving them for farm work, or robbing the cow of her calf, or befouling the soil with animal manure, reduced farming to spading and hoeing, and to ashes and meadow-muck for dressing, with disastrous result. [back]
Note 25. The essay on “Farming,” in Society and Solitude, originally a Cattle-Show Address in Concord, shows Mr. Emerson’s interest in his neighbors’ magic. Some years earlier he wrote for the Dial a paper on “Agriculture of Massachusetts,” which is included in the volume Natural History of Intellect. This was the result of a talk with his friend Mr. Edmund Hosmer, a careful farmer of the old school. [back]
Note 26. Most householders in the country not bred to farming soon learn, as did Mr. Emerson, a more obvious way of applying this counsel (of Bacon’s?), Impera parendo, Command by obeying, namely, the learning from the hired man, by questionings veiled as much as possible, what ought to be done,—and then ordering him to do it.
  The expression used below, that “things themselves refuse to be mismanaged,” comes from one of his favorite Latin proverbs, Res nolunt diu male administrari. [back]
Note 27. In Mr. Cabot’s Memoir of Emerson (vol. ii., p. 512), a letter is printed in which Mr. Emerson tells of his dining with the elder Stephenson and of being much interested in him.
  In the “Woodnotes,” II., Mr. Emerson wrote,—
  The rain comes when the wind calls;
The river knows the way to the sea;
Without a pilot it runs and falls,
Blessing all lands with its charity.
 [back]
Note 28. The following extract concerning the materialistic spirit and temperament comes from the journal of 1842:—
  “It is only a young man who fancies there is anything new in Wall Street. The merchant who figures there so much to his own satisfaction, and to the admiration, or fear, or hatred of younger or weaker competitors, is a very old business. You shall find him, the whole concatenation of his opinions, the same laughter, same knowingness, same unbelief, and the same ability and taste, in Rabelais and Aristophanes. Panurge was good Wall Street. Pyrrhonism and transcendentalism are just as old: and I am persuaded that, by and by, we shall find them in the chemical elements, as if excess of oxygen makes the sinner and of hydrogen the saint.” [back]
Note 29. In the latter pages of the shorter essay “Nature,” in Essays, Second Series, is a passage concerning aimless wealth. In “The Scholar,” in Lectures and Biographical Sketches, it is told how the proud landlord who has built his palace beseeches Genius, the harmless poor man, “to make it honourable by entering there and eating bread;” and again, as “there was never anything that did not proceed from a thought,… the unmentionable dollar itself has at last a high origin in moral and metaphysical nature.” Last, in the essay “Domestic Life,” in Society and Solitude, it is said that wealth may be welcomed as “the means of freedom and benefit,” but that it must keep its humble place, for “these so-called goods are only the shadow of good…. We owe to man higher succors than food and fire. We owe to man, man.” [back]
 
 
CONTENTS · BIBLIOGRAPHIC RECORD
  PREVIOUSNEXT  
 
Loading
Click here to shop the Bartleby Bookstore.

Shakespeare · Bible · Strunk · Anatomy · Nonfiction · Quotations · Reference · Fiction · Poetry
© 1993–2014 Bartleby.com · [Top 150] · Subjects · Titles · Authors