These American states strong and healthy and accomplished shall receive no pleasure from violations of natural models and must not permit them. In paintings or mouldings or carvings in mineral or wood, or in the illustrations of books or newspapers, or in any comic or tragic prints, or in the patterns of woven stuffs or any thing to beautify rooms or furniture or costumes, or to put upon cornices or monuments or on the prows or sterns of ships, or to put anywhere before the human eye indoors or out, that which distorts honest shapes or which creates unearthly beings or places or contingencies is a nuisance and revolt. Of the human form especially it is so great it must never be made ridiculous. Of ornaments to a work nothing outre can be allowed . . . but those ornaments can be allowed that conform to the perfect facts of the open air and that flow out of the nature of the work and come irrepressibly from it and are necessary to the completion of the work. Most works are most beautiful without ornament. . . . Exaggerations will be revenged in human physiology. Clean and vigorous children are jetted and conceived only in those communities where the models of natural forms are public every day. . . . Great genius and the people of these states must never be demeaned to romances. As soon as histories are properly told there is no more need of romances.
The great poets are also to be known by the absence in them of tricks and by the justification of perfect personal candor. Then folks echo a new cheap joy and a divine voice leaping from their brains: How beautiful is candor! All faults may be forgiven of him who has perfect candor. Henceforth let no man of us lie, for we have seen that openness wins the inner and outer world and that there is no single exception, and that never since our earth gathered itself in a mass have deceit or subterfuge or prevarication attracted its smallest particle or the faintest tinge of a shade—and that through the enveloping wealth and rank of a state or the whole republic of states a sneak or sly person shall be discovered and despised. . . . and that the soul has never been once fooled and never can be fooled. . . . and thrift without the loving nod of the soul is only a foetid puff. . . . and there never grew up in any of the continents of the globe nor upon any planet or satellite or star, nor upon the asteroids, nor in any part of ethereal space, nor in the midst of density, nor under the fluid wet of the sea, nor in that condition which precedes the birth of babes, nor at any time during the changes of life, nor in that condition that follows what we term death, nor in any stretch of abeyance or action afterward of vitality, nor in any process of formation or reformation anywhere, a being whose instinct hated the truth.
Extreme caution or prudence, the soundest organic health, large hope and comparison and fondness for women and children, large alimentiveness and destructiveness and causality, with a perfect sense of the oneness of nature and the propriety of the same spirit applied to human affairs . . . these are called up of the float of the brain of the world to be parts of the greatest poet from his birth out of his mother’s womb and from her birth out of her mother’s. Caution seldom goes far enough. It has been thought that the prudent citizen was the citizen who applied himself to solid gains and did well for himself and his family and completed a lawful life without debt or crime. The greatest poet sees and admits these economies as he sees the economies of food and sleep, but has higher notions of prudence than to think he gives much when he gives a few slight attentions at the latch of the gate. The premises of the prudence of life are not the hospitality of it or the ripeness and harvest of it. Beyond the independence of a little sum laid aside for burial-money, and of a few clap-boards around and shingles overhead on a lot of American soil owned, and the easy dollars that supply the year’s plain clothing and meals, the melancholy prudence of the abandonment of such a great being as a man is to the toss and pallor of years of moneymaking with all their scorching days and icy nights and all their stifling deceits and underhanded dodgings, or infinitesimals of parlors, or shameless stuffing while others starve. . . . and all the loss of the bloom and odor of the earth and of the flowers and atmosphere and of the sea and of the true taste of the women and men you pass or have to do with in youth or middle age, and the issuing sickness and desperate revolt at the close of a life without elevation of naiveté, and the ghastly chatter of a death without serenity or majesty, is the great fraud upon modern civilization and forethought, blotching the surface and system which civilization undeniably drafts, and moistening with tears the immense features it spreads and spreads with such velocity before the reached kisses of the soul. . . . Still the right explanation remains to be made about prudence. The prudence of the mere wealth and respectability of the most esteemed life appears too faint for the eye to observe at all when little and large alike drop quietly aside at the thought of the prudence suitable for immortality. What is wisdom that fills the thinness of a year or seventy or eighty years to wisdom spaced out by ages and coming back at a certain time with strong reinforcements and rich presents and the clear faces of wedding-guests as far as you can look in every direction running gaily toward you? Only the soul is of itself. . . . all else has reference to what ensues. All that a person does or thinks is of consequence. Not a move can a man or woman make that affects him or her in a day or a month or any part of the direct lifetime or the hour of death but the same affects him or her onward afterward through the indirect lifetime. The indirect is always as great and real as the direct. The spirit receives from the body just as much as it gives to the body. Not one name of word or deed . . . not of venereal sores or discolorations . . . not the privacy of the onanist . . . not of the putrid veins of gluttons or rumdrinkers . . . not peculation or cunning or betrayal or murder . . . no serpentine poison of those that seduce women . . . not the foolish yielding of women . . . not prostitution . . . not of any depravity of young men . . . not of the attainment of gain by discreditable means . . . not any nastiness of appetite not any harshness of officers to men or judges to prisoners or fathers to sons or sons to fathers or of husbands to wives or bosses to their boys . . . not of greedy looks or malignant wishes . . . nor any of the wiles practised by people upon themselves . . . ever is or ever can be stamped on the programme but it is duly realized and returned, and that returned in further performances . . . and they returned again. Nor can the push of charity or personal force ever be anything else than the profoundest reason, whether it bring arguments to hand or no. No specification is necessary . . . to add or subtract or divide is in vain. Little or big, learned or unlearned, white or black, legal or illegal, sick or well, from the first inspiration down the wind-pipe to the last expiration out of it, all that a male or female does that is vigorous and benevolent and clean is so much sure profit to him or her in the unshakable order of the universe and through the whole scope of it forever. If the savage or felon is wise it is well . . . if the greatest poet or savan is wise it is simply the same . . . if the President or chief justice is wise it is the same . . . if the young mechanic or farmer is wise it is no more or less . . . if the prostitute is wise it is no more or less. The interest will come round . . . all will come round. All the best actions of war and peace . . . all help given to relatives and strangers and the poor and old and sorrowful and young children and widows and the sick, and to all shunned persons all furtherance of fugitives and of the escape of slaves . . . all the self-denial that stood ready and aloof on wrecks and saw others take the seats of the boats . . . all offering of substance or life for the good old cause, or for a friend’s sake or opinion’s sake . . . all pains of enthusiasts scoffed at by their neighbors . . . all the vast sweet love and precious suffering of mothers . . . all honest men baffled in strifes recorded or unrecorded . . . all the grandeur and good of the few ancient nations whose fragments of animals we inherit . . . and all the good of the hundreds of far mightier and more ancient nations unknown to us by name or date or location . . . all that was ever manfully begun, whether it succeeded or no . . . all that has at any time been well suggested out of the divine heart of man or by the divinity of his mouth or by the shaping of his great hands . . . and all that is well thought or done this day on any part of the surface of the globe . . . or on any of the wandering stars or fixed stars by those there as we are here . . . or that is henceforth to be well thought or done by you whoever you are, or by any one—these singly and wholly inured at their time and inure now and will inure always to the identities from which they sprung or shall spring. . . . Did you guess any of them lived only its moment? The world does not so exist . . . no parts palpable or impalpable so exist . . . no result exists now without being from its long antecedent result, and that from its antecedent, and so backward without the farthest mentionable spot coming a bit nearer the beginning than any other spot. . . . Whatever satisfies the soul is truth. The prudence of the greatest poet answers at last the craving and glut of the soul, is not contemptuous of less ways of prudence if they conform to its ways, puts off nothing, permits no let-up for its own case or any case, has no particular sabbath or judgment-day, divides not the living from the dead or the righteous from the unrighteous, is satisfied with the present, matches every thought or act by its correlative, knows no possible forgiveness or deputed atonement . . . knows that the young man who composedly periled his life and lost it has done exceeding well for himself, while the man who has not periled his life and retains it to old age in riches and ease has perhaps achieved nothing for himself worth mentioning . . . and that only that person has no great prudence to learn who has learnt to prefer real longlived things, and favors body and soul the same, and perceives the indirect assuredly following the direct, and what evil or good he does leaping onward and waiting to meet him again—and who in his spirit in any emergency whatever neither hurries or avoids death.