Essays By Ralph Waldo Emerson Part 2

of the earth affirm it to be the crack of doom. In silence, in steadiness, in severe abstraction, let him hold by himself; add observation to observation, patient of neglect, patient of reproach, and bide his own time,--happy enough if he can satisfy himself alone that this day he has seen something truly. Success treads on every right step. For the instinct is sure that prompts him to tell his brother what he thinks. He then learns that in going down into the secrets of his own mind he has descended into the secrets of all minds. He learns that he who has mastered any law in his private thoughts is master to that extent of all men whose language he speaks, and of all into whose language his own can be translated. The poet, in utter solitude remembering his spontaneous thoughts and recording them, is found to have recorded that which men in cities vast find true for them also. The orator distrusts at first the fitness of his frank confessions, his want of knowledge of the persons he addresses, until he finds that he is the complement[65] of his hearers;--that they drink his words because he fulfills for them their own nature; the deeper he dives into his privatest, secretest presentiment, to his wonder he finds this is the most acceptable, most public and universally true. The people delight in it; the better part of every man feels--This is my music; this is myself.

In self-trust all the virtues are comprehended. Free should the scholar be,--free and brave. Free even to the definition of freedom, "without any hindrance that does not arise out of his own const.i.tution." Brave; for fear is a thing which a scholar by his very function puts behind him. Fear always springs from ignorance. It is a shame to him if his tranquility, amid dangerous times, arise from the presumption that like children and women his is a protected cla.s.s; or if he seek a temporary peace by the diversion of his thoughts from politics or vexed questions, hiding his head like an ostrich in the flowering bushes, peeping into microscopes, and turning rhymes, as a boy whistles to keep his courage up. So is the danger a danger still; so is the fear worse. Manlike let him turn and face it. Let him look into its eye and search its nature, inspect its origin,--see the whelping of this lion,--which lies no great way back; he will then find in himself a perfect comprehension of its nature and extent; he will have made his hands meet on the other side, and can henceforth defy it and pa.s.s on superior. The world is his who can see through its pretension. What deafness, what stone-blind custom, what overgrown error you behold is there only by sufferance,--by your sufferance. See it to be a lie, and you have already dealt it its mortal blow.

Yes, we are the cowed,--we the trustless. It is a mischievous notion that we are come late into nature; that the world was finished a long time ago. As the world was plastic and fluid in the hands of G.o.d, so it is ever to so much of his attributes as we bring to it. To ignorance and sin it is flint. They adapt themselves to it as they may; but in proportion as a man has any thing in him divine, the firmament flows before him and takes his signet[66] and form. Not he is great who can alter matter, but he who can alter my state of mind.

They are the kings of the world who give the color of their present thought to all nature and all art, and persuade men, by the cheerful serenity of their carrying the matter, that this thing which they do is the apple which the ages have desired to pluck, now at last ripe, and inviting nations to the harvest. The great man makes the great thing. Wherever Macdonald[67] sits, there is the head of the table.

Linnaeus[68] makes botany the most alluring of studies, and wins it from the farmer and the herb-woman: Davy,[69] chemistry; and Cuvier,[70] fossils. The day is always his who works in it with serenity and great aims. The unstable estimates of men crowd to him whose mind is filled with a truth, as the heaped waves of the Atlantic follow the moon.[71]

For this self-trust, the reason is deeper than can be fathomed,--darker than can be enlightened. I might not carry with me the feeling of my audience in stating my own belief. But I have already shown the ground of my hope, in adverting to the doctrine that man is one. I believe man has been wronged; he has wronged himself. He has almost lost the light that can lead him back to his prerogatives. Men are become of no account. Men in history, men in the world of to-day, are bugs, are sp.a.w.n, and are called "the ma.s.s" and "the herd." In a century, in a millennium, one or two men;[72] that is to say, one or two approximations to the right state of every man. All the rest behold in the hero or the poet their own green and crude being,--ripened; yes, and are content to be less, so _that_ may attain to its full stature. What a testimony, full of grandeur, full of pity, is borne to the demands of his own nature, by the poor clansman, the poor partisan, who rejoices in the glory of his chief! The poor and the low find some amends to their immense moral capacity, for their acquiescence in a political and social inferiority.[73] They are content to be brushed like flies from the path of a great person, so that justice shall be done by him to that common nature which it is the dearest desire of all to see enlarged and glorified. They sun themselves in the great man's light, and feel it to be their own element. They cast the dignity of man from their downtrod selves upon the shoulders of a hero, and will perish to add one drop of blood to make that great heart beat, those giant sinews combat and conquer. He lives for us, and we live in him.

Men such as they[74] are very naturally seek money or power; and power because it is as good as money,--the "spoils," so called, "of office."

And why not? For they aspire to the highest, and this, in their sleep-walking, they dream is highest. Wake them and they shall quit the false good and leap to the true, and leave governments to clerks and desks. This revolution is to be wrought by the gradual domestication of the idea of Culture. The main enterprise of the world for splendor, for extent, is the upbuilding of a man. Here are the materials strewn along the ground. The private life of one man shall be a more ill.u.s.trious monarchy, more formidable to its enemy, more sweet and serene in its influence to its friend, than any kingdom in history. For a man, rightly viewed, comprehendeth[75] the particular natures of all men. Each philosopher, each bard, each actor has only done for me, as by a delegate, what one day I can do for myself. The books which once we valued more than the apple of the eye, we have quite exhausted. What is that but saying that we have come up with the point of view which the universal mind took through the eyes of one scribe; we have been that man, and have pa.s.sed on. First, one, then another, we drain all cisterns, and waxing greater by all these supplies, we crave a better and a more abundant food. The man has never lived that can feed us ever. The human mind cannot be enshrined in a person who shall set a barrier on any one side to this unbounded, unboundable empire. It is one central fire, which, flaming now out of the lips of Etna, lightens the capes of Sicily, and now out of the throat of Vesuvius, illuminates the towers and vineyards of Naples. It is one light which beams out of a thousand stars. It is one soul which animates all men.

But I have dwelt perhaps tediously upon this abstraction of the Scholar. I ought not to delay longer to add what I have to say of nearer reference to the time and to this country.

Historically, there is thought to be a difference in the ideas which predominate over successive epochs, and there are data for marking the genius of the Cla.s.sic, of the Romantic, and now of the Reflective or Philosophical age.[76] With the views I have intimated of the oneness or the ident.i.ty of the mind through all individuals, I do not much dwell on these differences. In fact, I believe each individual pa.s.ses through all three. The boy is a Greek; the youth, romantic; the adult, reflective. I deny not, however, that a revolution in the leading idea may be distinctly enough traced.

Our age is bewailed as the age of Introversion.[77] Must that needs be evil? We, it seems, are critical. We are embarra.s.sed with second thoughts.[78] We cannot enjoy anything for hankering to know whereof the pleasure consists. We are lined with eyes. We see with our feet.

The time is infected with Hamlet's unhappiness,--

"Sicklied o'er with the pale cast of thought."[79]

Is it so bad then? Sight is the last thing to be pitied. Would we be blind? Do we fear lest we should outsee nature and G.o.d, and drink truth dry? I look upon the discontent of the literary cla.s.s as a mere announcement of the fact that they find themselves not in the state of mind of their fathers, and regret the coming state as untried; as a boy dreads the water before he has learned that he can swim. If there is any period one would desire to be born in, is it not the age of Revolution; when the old and the new stand side by side and admit of being compared; when the energies of all men are searched by fear and by hope; when the historic glories of the old can be compensated by the rich possibilities of the new era? This time, like all times, is a very good one, if we but know what to do with it.

I read with some joy of the auspicious signs of the coming days, as they glimmer already through poetry and art, through philosophy and science, through church and state.

One of these signs is the fact that the same movement[80] which effected the elevation of what was called the lowest cla.s.s in the state a.s.sumed in literature a very marked and as benign an aspect.

Instead of the sublime and beautiful, the near, the low, the common, was explored and poetized. That which had been negligently trodden under foot by those who were harnessing and provisioning themselves for long journeys into far countries, is suddenly found to be richer than all foreign parts. The literature of the poor, the feelings of the child, the philosophy of the street, the meaning of household life, are the topics of the time. It is a great stride. It is a sign--is it not?--of new vigor when the extremities are made active, when currents of warm life run into the hands and the feet. I ask not for the great, the remote, the romantic; what is doing in Italy or Arabia; what is Greek art, or Provencal minstrelsy; I embrace the common, I explore and sit at the feet of the familiar, the low. Give me insight into to-day, and you may have the antique and future worlds. What would we really know the meaning of? The meal in the firkin; the milk in the pan; the ballad in the street; the news of the boat; the glance of the eye; the form and the gait of the body;--show me the ultimate reason of these matters; show me the sublime presence of the highest spiritual cause lurking, as always it does lurk, in these suburbs and extremities of nature; let me see every trifle bristling with the polarity that ranges it instantly on an eternal law;[81] and the shop, the plow, and the ledger referred to the like cause by which light undulates and poets sing;--and the world lies no longer a dull miscellany and lumber-room, but has form and order: there is no trifle, there is no puzzle, but one design unites and animates the farthest pinnacle and the lowest trench.

This idea has inspired the genius of Goldsmith,[82] Burns,[83]

Cowper,[84] and, in a newer time, of Goethe,[85] Wordsworth,[86] and Carlyle.[87] This idea they have differently followed and with various success. In contrast with their writing, the style of Pope,[88] of Johnson,[89] of Gibbon,[90] looks cold and pedantic. This writing is blood-warm. Man is surprised to find that things near are not less beautiful and wondrous than things remote. The near explains the far.

The drop is a small ocean. A man is related to all nature. This perception of the worth of the vulgar is fruitful in discoveries.

Goethe, in this very thing the most modern of the moderns, has shown us, as none ever did, the genius of the ancients.

There is one man of genius who has done much for this philosophy of life, whose literary value has never yet been rightly estimated:--I mean Emanuel Swedenborg.[91] The most imaginative of men, yet writing with the precision of a mathematician, he endeavored to engraft a purely philosophical Ethics on the popular Christianity of his time.

Such an attempt of course must have difficulty which no genius could surmount. But he saw and showed the connexion between nature and the affections of the soul. He pierced the emblematic or spiritual character of the visible, audible, tangible world. Especially did his shade-loving muse hover over and interpret the lower parts of nature; he showed the mysterious bond that allies moral evil to the foul material forms, and has given in epical parables a theory of insanity, of beasts, of unclean and fearful things.

Another sign of our times, also marked by an a.n.a.logous political movement, is the new importance given to the single person. Everything that tends to insulate the individual--to surround him with barriers of natural respect, so that each man shall feel the world is his, and man shall treat with man as a sovereign state with a sovereign state--tends to true union as well as greatness. "I learned," said the melancholy Pestalozzi,[92] "that no man in G.o.d's wide earth is either willing or able to help any other man." Help must come from the bosom alone. The scholar is that man who must take up into himself all the ability of the time, all the contributions of the past, all the hopes of the future. He must be an university of knowledges. If there be one lesson more than another that should pierce his ear, it is--The world is nothing, the man is all; in yourself is the law of all nature, and you know not yet how a globule of sap ascends; in yourself slumbers the whole of Reason; it is for you to know all; it is for you to dare all. Mr. President and Gentlemen, this confidence in the unsearched might of man belongs, by all motives, by all prophecy, by all preparation, to the American Scholar. We have listened too long to the courtly muses of Europe. The spirit of the American freeman is already suspected to be timid, imitative, tame. Public and private avarice make the air we breathe thick and fat. The scholar is decent, indolent, complaisant. See already the tragic consequence. The mind of this country, taught to aim at low objects, eats upon itself. There is no work for any one but the decorous and the complaisant. Young men of the fairest promise, who begin life upon our sh.o.r.es, inflated by the mountain winds, shined upon by all the stars of G.o.d, find the earth below not in unison with these, but are hindered from action by the disgust which the principles on which business is managed inspire, and turn drudges, or die of disgust, some of them suicides. What is the remedy? They did not yet see, and thousands of young men as hopeful now crowding to the barriers for the career do not yet see, that if the single man plant himself indomitably on his instincts, and there abide, the huge world will come round to him. Patience,--patience; with the shades of all the good and great for company; and for solace the perspective of your own infinite life; and for work the study and the communication of principles, the making those instincts prevalent, the conversion of the world. Is it not the chief disgrace in the world, not to be an unit; not to be reckoned one character; not to yield that peculiar fruit which each man was created to bear, but to be reckoned in the gross, in the hundred, or the thousand, of the party, the section, to which we belong; and our opinion predicted geographically, as the north, or the south? Not so, brothers and friends,--please G.o.d, ours shall not be so. We will walk on our own feet; we will work with our own hands; we will speak our own minds.

Then shall man be no longer a name for pity, for doubt, and for sensual indulgence. The dread of man and the love of man shall be a wall of defense and a wreath of joy around all. A nation of men will for the first time exist, because each believes himself inspired by the Divine Soul which also inspires all men.

COMPENSATION.[93]

The wings of Time are black and white, Pied with morning and with night.

Mountain tall and ocean deep Trembling balance duly keep.

In changing moon, in tidal wave, Glows the feud of Want and Have.

Gauge of more and less through s.p.a.ce Electric star and pencil plays.

The lonely Earth amid the b.a.l.l.s That hurry through the eternal halls, A makeweight flying to the void, Supplemental asteroid, Or compensatory spark, Shoots across the neutral Dark.

Man's the elm, and Wealth the vine, Stanch and strong the tendrils twine; Through the frail ringlets thee deceive, None from its stock that vine can reave.

Fear not, then, thou child infirm, There's no G.o.d dare wrong a worm.

Laurel crowns cleave to deserts, And power to him who power exerts; Hast not thy share? On winged feet, Lo! 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 doc.u.ments,[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 pa.s.sages 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 a.s.sumed 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 const.i.tutes 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 a.s.sumed 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 superst.i.tions 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. Few 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 quant.i.ty 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 circ.u.mstance 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 cla.s.ses 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 circ.u.mstances. 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, appet.i.te, 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 G.o.d 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 G.o.d 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 circ.u.mstance, or in apparent nature. Men call the circ.u.mstance the retribution. The causal retribution is in the thing, and is seen by the soul. The retribution in the circ.u.mstance 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 preexists 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.