 To Atticus at Athens, Rome, July, by Marcus Tullius Cicero, translated by Evelyn Charlie Shuckburg. The state of things in regard to my candidature, in which I know that you are supremely interested, is this, as far as can be as yet conjectured. The only person actually canvassing is P. Siposius Galba. He meets with a good old fashioned refusal without reserve or disguise. In the general opinion this premature canvass of his is not unfavorable to my interests, for the voters generally give as a reason for their refusal that they are under obligations to me. So I hope my prospects are, to a certain degree, improved by the report getting about that my friends are found to be numerous. My intention was to begin my own canvass just at the very time that Cicius tells me that your servant starts with this letter, namely in the canvass at the time of the Tribuntian elections of the 17th of July. My fellow candidates, to mention only those who seem certain, are Galba and Antoneus and Cucornificius. At this I imagine you smiling or sighing. Well, to make you positively smite your forehead, there are people who actually think that Casonius will stand. I don't think Aquileus will, for he openly disclaims it, and has alleged as an excuse his health and his leading position at the bar. Catiline will certainly be a candidate, if you can imagine a jury finding that the sun does not shine at noon. As for Ophidius and Palaeconus, I don't think you will expect to hear from me about them. Of the candidates for this year's election, Caesar is considered certain. Thermus is looked upon as the rival of Solanus. These latter are so weak, both in friends and reputation, that it seems past impossible to bring in curious over their heads. But no one else thinks so. What seems most to my interest is that Thermus should get in with Caesar, for there is none of those at present canvassing who, if left over to my year, seem likely to be a stronger candidate, from the fact that he is commissioner of the Via Flannigna, and when that has been finished, I shall be greatly relieved to have seen him elected, consul this election. Such an outline is the position of affairs in regard to candidates up to date. For myself, I shall take the greatest pains to carry out all the duties of a candidate. And perhaps, as Gaul seems to have a considerable voting power, as soon as business at Rome has come to a standstill, I shall obtain a libera legatio and make an excursion in the course of September to visit Piso, but so as not to be back later than January. When I have ascertained the feelings of the nobility, I will write you word. Everything else I hope will go smoothly, at any rate, while my competitors are such as are now in town. You must undertake to secure for me the entourage of our friend Pompey, since you are nearer than I. Tell him I shall not be annoyed if he doesn't come to my election. So much for that business. But there is a matter for which I am very anxious that you should forgive me. Your uncle Sicilius, having been defrauded of a large sum of money by P. Various, began an action against his cousin, A. Caninius Satyrus, for the property which, as he alleged, the latter has received from Various by a collusive sale. He was joined in this action by the other creditors, among whom were Leculis and P. Scipio, and the man whom they thought would be official receiver if the property was put up for sale, Lucius Pontius, though it is ridiculous to be talking about a receiver at this stage in the proceedings. Sicilius asked me to appear for him against Satyrus. Now scarcely a day passes that Satyrus does not call at my house. The chief object of his attention is El Demisius, but I am next in his regard. He has been of great service both to myself and to my brother Quintus in our elections. I was very much embarrassed by my intimacy with Satyrus as well as with that of Demisius, on whom the success of my election depends more than on anyone else. I pointed up these facts to Sicilius. At the same time I assured him that if the case had been won exclusively between himself and Satyrus, I would have done what he wished. As the matter actually stood, all the creditors being concerned, and that two men of the highest rank who, without the aid of anyone specially retained by Sicilius, would have no difficulty in maintaining their common cause, it was only fair that he should have consideration both for my private friendship and my present situation. He seemed to take this somewhat less courteously than I could have wished, or than is usual among gentlemen, and from that time forth he has entirely withdrawn from the intimacy with me which was only a few days standing. Pray forgive me, and believe that I was prevented by nothing but natural kindness from assailing the reputation of a friend in so vital a point at a time of such very great distress. Knowing that he had shown me every sort of kindness and attention. But if you incline to the harsher view of my conduct, take it that the interest of my canvas prevented me. Yet, even granting that to be so, I think you should pardon me. Since not for sacred beast or oxide shield, you see, in fact, the position I am in, and how necessary I regard it. Not only to retain, but even to acquire, all possible sources of popularity. I hope I have justified myself in your eyes. I am at any rate anxious to have done so. The hermethena you sent I am delighted with. It has been placed with such charming effect that the whole gymnasium seems arranged specially for it. I am exceedingly obliged to you. Read of To Atticus at Athens by Marcus Tullius Cicero. Reading by Bologna Times. To the Royal Academy of Farting by Benjamin Franklin. Gentlemen, I have perused your late mathematical prize question, proposed in lieu of one in natural philosophy, for the ensuing year, viz, une figure quelconque donnais, on demand y inscrire le plus grand nombre de fois possible, une autre figure plus petite quelconque, qui est aussi donnais. I was glad to find by these following words. L'académie en jugée se cette découverte, en entendre les brandes de nos connoissants, ne serois pas sans utilité. That you esteem utility an essential point in your enquiries, which has not always been the case with all academies. And I would conclude, therefore, that you have given this question instead of a philosophical, or as the learned express it, a physical one, because you could not at the time think of a physical one that promised greater utility. Permit me, then, humbly to propose one of that sort for your consideration, and through you, if you approve it, for the serious enquiry of learned physicians, chemists, and etc. of this enlightened age. It is universally well known that in digesting our common food, there is created, or produced, in the bowels of human creatures, a great quantity of wind. That the permitting this air to escape, and mix with the atmosphere, is usually offensive to the company from the fented smell that accompanies it. It all well bred people, therefore, to avoid giving such offence, forcibly restrain the efforts of nature to discharge that wind. That so retained, contrary to nature, it not only gives frequently great present pain, but occasions future diseases, such as habitual colics, ruptures, tympanies, etc., often destructive of the constitution, and sometimes of life itself. Were it not for the odiously offensive smell accompanying such escapes, polite people would probably be under no more restraint in discharging such wind in company, than they are in spitting or in blowing their noses. My prize question therefore should be to discover some drug, wholesome and not disagreeable, to be mixed with our common food, or sauces, that shall render the natural discharges of wind from our bodies not only inoffensive, but agreeable as perfumes. That this is not a chimerical project, and altogether impossible, may appear from these considerations. That we already have some knowledge of means capable of varying that smell. He that dines on stale flesh, especially with much addition of onions, shall be able to afford a stink that no company can tolerate, while he that has lived for some time on vegetables only shall have that breath so pure as to be insensible to the most delicate noses. And if he can manage so as to avoid the report, he may anywhere give vent to his griefs unnoticed. But as there are many to whom an entire vegetable diet would be inconvenient, and as a little quick lime thrown into a jakes will correct the amazing quantity of fetid air arising from the vast mass of putrid matter contained in such places, and render it rather pleasing to the smell, who knows but that a little powder of lime, or some other equivalent taken in our food, or perhaps a glass of lime water drank at dinner, may have the same effect on the air produced in and issuing from our bowels. This is worth the experiment. Certain it is also that we have the power of changing by slight means the smell of another discharge, that of our water. A few stems of asparagus eaten shall give our urine a disagreeable odor, and a pill of turpentine no bigger than a pea shall bestow on it the pleasing smell of violence. And why should it be thought more impossible in nature to find means of making a perfume of our wind than of our water? For the encouragement of this inquiry, from the immortal honour to be reasonably expected by the inventor, let it be considered of how small importance to mankind, or to how small a part of mankind have been useful, those discoveries in science that have here to fore made philosophers famous. Are there twenty men in Europe at this day the happier, or even the easier, for any knowledge they have picked out of Aristotle? What comfort can the vortices of Descartes give to a man who has whirlwinds in his bowels? The knowledge of Newton's mutual attraction of the particles of matter, can it afford ease to him who is wrecked by their mutual repulsion and the cruel distensions it occasions? The pleasure arising to a few philosophers from seeing, a few times in their life, the threads of light untwisted and separated by the Newtonian prism into seven colours, can it be compared with the ease and comfort every man living might feel seven times a day by discharging freely the wind from his bowels, especially if it be converted into a perfume? For the pleasures of one sense, being little inferior to those of another, instead of pleasing the sight, he might delight the smell of those about him and make numbers happy, which, to a benevolent mind, must afford infinite satisfaction. The generous soul, who now endeavours to find out whether the friends he entertains like best Claret or Burgundy, Champagne or Madeira, would then inquire also whether they chose Musk or Lily, Rose or Bergamot, and provide accordingly. And surely such a liberty of expressing one's sentiments, and pleasing one another, is of infinitely more importance to human happiness than that liberty of the press or of abusing one another, which the English are so ready to fight and die for. In short, this invention, if completed, would be, as Bacon expresses it, bringing philosophy home to men's business and bosoms. I cannot but conclude that in comparison therewith, for universal and continual utility, the science of the philosophers above mentioned, even with the addition, gentlemen, of your figure quelconque, and the figures inscribed in it, are altogether scarcely worth a farthing. And of to the Royal Academy of Farting by Benjamin Franklin, read by Rick Rodstrom. When a man comes to himself by Woodrow Wilson. This is a LibriVox recording, all LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. When a man comes to himself by Woodrow Wilson, Doctor of Philosophy, Doctor of Letters, Doctor of Laws, President of the United States, 1901. It is a very wholesome and regenerating change which a man undergoes when he comes to himself. It is not only after periods of recklessness or infatuation, when he has played the spendthrift or the fool, that a man comes to himself. He comes to himself after experiences of which he alone may be aware, when he has left off being wholly preoccupied with his own powers and interests, and with every petty plan that centers in himself, when he has cleared his eyes to see the world as it is, in his own true place and function in it. It is a process of disillusionment, the scales have fallen away, he sees himself soberly and knows under what conditions his powers must act, as well as what his powers are. He has got rid of earlier prepossessions about the world of men and affairs, both those which were too favorable and those which were too unfavorable, both those of the nursery and those of a young man's reading. He has learned his own paces, or at any rate is in a fair way to learn them, has found his footing in the true nature of the going he must look for in the world, over what sorts of roads he must expect to make his running, and at what expenditure of effort wither his goal lies, and what cheer he may expect by the way. It is a process of disillusionment, but it disheartens no soundly made man, it brings him into a light which guides instead of deceiving him, a light which does not make the way look cold to any man whose eyes are fit for use in the open, but which shines wholesomely rather upon the obvious path, like the honest rays of the frank sun, and makes traveling both safe and cheerful. There is no fixed time in a man's life at which he comes to himself, and some men never come to themselves at all. It is a change reserved for the thoroughly sane and healthy, and for those who can detach themselves from tasks and drudgery long and often enough to get, at any rate once and again, a view of the proportions of life and of the stage and plot of its action. We speak often with amusement, sometimes with distaste and uneasiness, of men who have no sense of humor, who take themselves too seriously, who are intense, self-absorbed, overconfident in matters of opinion, who else go plumed with conceit, proud of what we cannot tell what, enjoying, appreciating, thinking of nothing so much as themselves. These are men who have not suffered that wholesome change. They have not come to themselves. If they be serious men and real forces in the world, we may conclude that they have been too much and too long absorbed, that their tasks and responsibilities long ago rose about them like a flood, and have kept them swimming with sturdy stroke the years through, their eyes level with the troubled surface, no horizon in sight, no passing fleets, no comrades, but those who struggled in the flood, like themselves. If they be frivolous, light-headed men without purpose or achievement, we may conjecture, if we do not know, that they were born so, or spoiled by fortune, or befuddled by self-indulgence. It is of no great matter what we think of them. It is enough to know that there are some laws which govern a man's awakening to know himself, and the right part to play. A man is the part he plays among his fellows, he is not isolated, he can't be. His life is made up of the relations he bears to others, is made or marred by those relations, guided by them, judged by them, expressed in them. There is nothing else upon which he can spend his spirit, nothing else that we can see. It is by these he gets his spiritual growth, it is by these we see his character revealed, his purpose, and his gifts. Some play with a certain natural passion, an unstudied directness, without grace, without modulation, with no study of the masters or consciousness of the pervading spirit of the plot. Others give all their thought to their costume, and think only of the audience, a few act as those who have mastered the secrets of a serious art, with deliberate subordination of themselves to the great end and motive of the play, spending themselves like good servants, indulging no wilfulness, obtruding no eccentricity, lending heart and tone and gesture to the perfect progress of the action. These have found themselves, and have all the ease of a perfect adjustment. Adjustment is exactly what a man gains when he comes to himself. Some men gain it late, some early, some get it all at once, as if by one distinct act of deliberate accommodation. Others get it by degrees and quite imperceptibly. No doubt the most men it comes by slow processes of experience, at each stage of life a little. College man feels the first shock of it at graduation, when the boy's life has been lived out, and the man's life suddenly begins. He has measured himself with boys, he knows their code, and feels the spur of their ideals of achievement. But what the world expects of him, he has yet to find out, and it works when he has discovered a veritable revolution in his ways, both of thought and of action. He finds a new sort of fitness demanding of him, executive, thoroughgoing, careful of details, full of drudgery and obedience to orders. Everybody is ahead of him. Just now he was a senior, at the top of the world he knows and reigned in, a finished product and pattern of good form. Of a sudden he is a novice again, as green in his first school year, being a thing that seems to have no rules, at sea amid crosswinds and a bit seasick with awe. Presently, if he be made of stuff that will shake into shape and fitness, he settles to his task and is comfortable. He has come to himself, understands what capacity is, and what it is meant for, sees that his training was not for ornament or personal gratification, but to teach him how to use himself and develop faculties worth using. As forth there is a zest in action, and he loves to see his strokes tell. The same thing happens to the lad come from the farm into the city, a big and novel field where crowds rush and jostle, and a rustic boy must stand puzzled for a little haul to use, his classic and unjaded strength. It happens too, though in a deeper and more subtle way, to the man who marries for love, if the love be true and fit for foul weather. Mr. Badger used to say that a bachelor was an amateur at life, and wit and wisdom are married in the jest. A man who lives only for himself has not begun to live, has yet to learn his use, and his real pleasure too, in the world. It is not necessary he should marry to find himself out, but it is necessary he should love. Men have come to themselves serving their mothers with an unselfish devotion, or their sisters, or a cause for whose sake they forsook ease and left off thinking of themselves. It is unselfish action growing slowly into the high habit of devotion, and at last it may be into a sort of consecration that teaches a man the wide meaning of his life, and makes him a steady professional in living. If the motive be not necessity, but love. He may make a mere drudge of a man, and no mere drudge ever made a professional of himself. That demands a higher spirit, and a finer incentive, than he is. 3. Surely a man has come to himself only when he has found the best, that is in him, and has satisfied his heart with the highest achievement he has fit for. It is only then that he knows of what he is capable and what his heart demands. Not assuredly no thoughtful man ever came to the end of his life, and had time and a little space of calm from which to look back upon it, who did not know and acknowledge that it was what he had done, unselfishly and for others, and nothing else, that satisfied him in the retrospect, and made him feel that he had played the man. That alone seems to him the real measure of himself, the real standard of his manhood. And so men grow by having responsibility laid upon them, the burden of other people's business. Their powers are put out at interest, and they get usury in kind. They are like men multiplied, each counts manifold. Men who live with an eye only upon what is their own are dwarfed beside them, seem fractions, while they are integers. The trustworthiness of men trusted seems often to grow with the trust. It is for this reason that men are in love with power and greatness. It affords them so pleasurable an expansion of faculty, so large a run of their minds, an exercise of spirit so various and refreshing. They have the freedom of so wide a tract of the world affairs. And if they use power only for their own ends, if there be no unselfish service in it, if its object be only their personal aggrandizement, their love to see other men tools in their hands, they go out of the world small, disquieted, beggared, no enlargement of soul vaults save them, no usury of satisfaction. They have added nothing to themselves. Mental and physical powers alike grow by use, as everyone knows, their labor for oneself is like exercise in a gymnasium. No healthy man can remain satisfied with it, or regarded as anything but a preparation for tasks in the open amid the affairs of the world, not sport but business, where there is no orderly apparatus, and every man must devise the means by which he is to make the most of himself. To make the most of himself means the multiplication of his activities, and he must turn away from himself for that. He looks about him, studies the facts of business or of affairs, catches some intimation of their larger objects, is guided by the intimation, and presently finds himself part of the motive force of communities or of nations. It makes no difference how small a part, how insignificant, how unnoticed. When his powers begin to play outward, and he loves the task at hand, not because it gains him a livelihood, but because it makes him a life, he has come to himself. Necessity is no mother to enthusiasm. Necessity carries a whip, its method is compulsion, not love. It has no thought to make itself attractive, and is content to drive. Enthusiasm comes with the revelation of true and satisfying objects of devotion, and it is enthusiasm that sets the powers free. It is a sort of enlightenment. Shine straight upon ideals, and for those who see it, the race and struggle are henceforth toward these. An instance will point the meaning. One of the most distinguished and most justly honored of our great philanthropists spent the major part of his life absolutely absorbed in the making of money, so it seems to those who did not know him. In fact, he had very early passed the stage at which he looked upon his business as a means of support or of material comfort. Business had become for him an intellectual pursuit, a study in enterprise and increment. The field of commerce lay before him like a chessboard. The moves interested him like the maneuvers of a game. More money was more power, a great advantage in the game, the means of shaping men and events and markets, to his own ends and uses. It was his will that set fleets afloat and determined the havens they were bound for. It was his foresight that brought goods to market at the right time. It was his suggestion that made the industry of unthinking men ethicacious. His sagacity saw itself justified at home not only, but at the ends of the earth. And as the money poured in, his government and mastery increased, and his mind was even more satisfied. It is so that men make little kingdoms for themselves, and an international power undarkened by diplomacy, undirected by parliaments. Four. It is a mistake to suppose that the great captains of industry, the great organizers and directors of manufacture and commerce and monetary exchange, are engrossed in a vulgar pursuit of wealth. Too often they suffer the vulgarity of wealth to display itself in the idleness and ostentation of their wives and children, who devote themselves, it may be, to expense, regardless of pleasure. But we ought not to misunderstand even that, or condemn it unjustly. The masters of industry are often too busy with their own sober and momentous calling to have time or spare thought, even to govern their own households. A king may be too faithful a statesman to be a watchful father. These men are not fascinated by the glitter of gold. The appetite for power has got hold upon them. They are in love with the exercise of their faculties upon a great scale. They are organizing and overseeing a great part of the life of the world. No wonder they are captivated. Business is more interesting than pleasure, as Mr. Badgett said, and when once the mind has cut its zest there is no disengaging it. The world has reason to be grateful for the fact. It was this fascination that had got hold upon the faculties of the man whom the world was afterward to know, not as prince among merchants, for the world forgets merchant princes, but as a prince among benefactors, for beneficence breeds gratitude, admiration, admiration, fame, and the world remembers its benefactors. Business and business alone interested him, or seemed to him worthwhile. The first time he was asked to subscribe money for a benevolent object he declined. Why should he subscribe? What affair would he set forward? What increase of efficiency would the money buy? What return would it bring in? Was good money to be simply given away, like water poured on a barren soil, to be sucked up and yielding nothing? It was not until men who understood benevolence on its sensible, systematic, practical, and really helpful side explained it to him, as an investment that his mind took hold of it and turned to it for satisfaction. He began to see that education was a thing of infinite usury, that money devoted to it would yield a singular increase to which there was no calculable end, an increase in perpetuity, increase of knowledge, and therefore of intelligence and efficiency, touching generation after generation with new impulses, adding to the sum total of the world's fitness for affairs, an invisible but intensely real spiritual usury beyond reckoning, because compounded in an unknown ratio from age to age. Henceforward, beneficence was as interesting to him as business, was indeed a sort of sublimated business in which money moved new forces in a commerce which no man could bind or limit. He had come to himself, to the full realization of his powers, the true and clear perception of what it was his mind demanded for its satisfaction. His faculties were consciously stretched to their right measure, where at last exercised at their best. He felt the keen zest, not of success merely, but also of honor, and was raised to a sort of majesty among his fellow men who attended him in death, like a dead sovereign. He had died dwarfed, had he not broken the bonds of mere money getting, would never have known himself had he not learned how to spend it, and ambition itself could not have shown him a straighter road to fame. This is the positive side of a man's discovery of the ways in which his faculties are to be made to fit into the world's affairs, and released for effort in a way that will bring real satisfaction. There is a negative side also. Men come to themselves by discovering their limitations no less than by discovering their deeper endowments and the mastery that will make them happy. It is the discovery of what they cannot do, and not to attempt that transforms reformers into statesmen, and great should be the joy of the world over every reformer who comes to himself. The spectacle is not rare, the method is not hidden. The practicability of every reform is determined absolutely, and always by the circumstances of the case, and only those who put themselves into the midst of affairs, either by action or by observation, can know what those circumstances are or perceive what they signify. No statesman dreams of doing whatever he pleases. He knows that it does not follow that because a point of morals or a policy is obvious to him, it will be obvious to the nation, or even to his friends. And it is the strength of a democratic policy that there are so many minds to be consulted and brought to agreement, and that nothing can be wisely done for which the thought and a good deal more than the thought of the country. Its sentiments and its purpose have not been prepared. Social reform is a matter of cooperation, and if it be of a novel kind, requires an infinite deal of converting to bring the efficient majority to believe in it and support it. Without their agreement and support, it is impossible. Five. It is this that the more imaginative and impatient reformers find out when they come to themselves if that calming change ever comes to them. Oftentimes the most immediate and drastic means of bringing them to themselves is to elect them to legislative or executive office. That will reduce over-sanguine persons to their simplest terms. Not because they find their fellow legislators or officials incapable of high purpose or indifferent to the betterment of the communities which they represent. Only cynics hold that to be the chief reason why we approach the millennium so slowly, and cynics are usually very ill-informed persons. Nor is it because under our modern democratic arrangements we sow subdivide power and balance parts in government that no one man can tell for much or turn affairs to his will. One of the most instructive studies a politician could undertake would be a study of the infinite limitations laid upon the power of the Russian Tsar, notwithstanding the despotic theory of the Russian Constitution. Limitations of social habit, of official prejudice, of race jealousies, of religious predilections, of administrative machinery even, and the inconvenience of being himself only one man caught amidst a rush of duties and responsibilities which never hulk or pause. He can do only what can be done with the Russian people. He cannot change them at will. He is himself of their own stuff and immersed in the life which forms him, so it forms him. He is simply the leader of the Russians. An English or American statesman is better off. He leads a thinking nation, not a race of peasants, topped by a class of revolutionists and a cast of nobles and officials. He can explain new things to men able to understand, persuade men willing and accustomed to make independent and intelligent choices of their own. An English statesman has an even better opportunity to lead than an American statesman, because in England executive power and legislative initiative are both entrusted to the same grand committee, the Ministry of the Day. The ministers both propose what shall be law and determine how it shall be enforced when enacted. And yet English reformers, like American, have found office a veritable cold water bath over their ardor for change. Many a man who has made his place in affairs as a spokesman of those who see abuses and demand their reformation has passed from denunciation to calm and moderate advice when he got into Parliament and has turned veritable conservative when made a minister of the Crown. Mr. Bright was a notable example. Slow and careful men had looked upon him as little better than a revolutionist as long as his voice rang free and impureus from the platforms of public meetings. They greatly feared the influence he should exercise in Parliament, and would have deemed the Constitution itself unsafe could they have foreseen that he would some day be invited to take office in a hand of direction in affairs. But it turned out that there was nothing to fear. Mr. Bright lived to see almost every reform he had urged, accepted, and embodied in legislation. But he assisted at the process of their realization with greater and greater temperateness and wise deliberation as his part in affairs became more and more prominent and responsible, and was the last as little like an agitator as any man that served the Queen. It is not that such men lose courage when they find themselves charged with the actual directions of the affairs concerning which they had held in uttered such strong, unhesitating, drastic opinions. They have only learned discretion. For the first time they see in its entirety what it was that they were attempting. They are at last, at close quarters with the world. Men of every interest and variety crowd about them. New impressions throng them. In the midst of affairs the former special objects of their zeal fall into new environments. A better and truer perspective seemed no longer susceptible to separate and radical change. The real nature of the complex stuff of life they were seeking to work in is revealed to them. It's intricate and delicate fiber, and the subtle secret interrelationship of its parts, and they work circumspectly lest they should mar more than they mend. Moral enthusiasm is not uninstructed in of itself, a suitable guide to practicable and lasting reformation. And if the reform sought to be the reformation of others as well as of himself, the reformer should look to it that he knows the true relation of his will to the wills of those he would change and guide. When he has discovered that relation he has come to himself, has discovered his real use in planning part in the general world of men, has come to the full command in satisfying employment of his faculties, otherwise he is doomed to live forever in a fool's paradise, and can be set to have come to himself only on the supposition that he is a fool. 6. Every man, if I may adopt and paraphrase a passage from Dr. South, every man hath an absolute and a relative capacity, an absolute in that he hath been endued with such a nature and such parts and faculties, and a relative in that he is a part of the universal community of men, and so stands in such a relation to the whole. When we say that a man has come to himself, it is not of his absolute capacity that we are thinking, but of his relative. He has begun to realize that he is part of a whole, and to know what part, suitable for what service and achievement. It was once fashionable, and that, not a very long time ago, to speak of political society with a certain distaste, as a necessary evil, an irritating but inevitable restriction upon the natural sovereignty and entire self-government of the individual. That was a dream of the egotist. It was a theory in which men were seen to strut in the proud consciousness of their several and absolute capacities. It would be as instructive as it would be difficult to count the heirs it has bred in political thinking. As a matter of fact, men have never dreamed of wishing to do without the trammels of organized society, for the very good reason that those trammels are in reality but no trammels at all, but indispensable aids and spurs to the attainment of the highest and most enjoyable things man is capable of. Political society, the life of men in states, is an abiding natural relationship. It is neither a mere convenience nor a mere necessity. It is not a mere voluntary association, not a mere corporation. It is nothing deliberate or artificial devised for a special purpose. It is in real truth the eternal and natural expression and embodiment of a form of life higher than that of the individual. That common life of mutual helpfulness, stimulation, and contest which gives leave an opportunity to the individual life, makes it possible, makes it full and complete. It is in such a scene that man looks about to discover his own place and force. In the midst of men organized, infinitely cross-related, bound by ties of interest, hope, affection, subject to authorities, to opinion, to passion, to visions and desires which no man can reckon. He casts eagerly about to find where he may enter in with arrest and be a man among his fellows. In making his place he finds, if he seeks intelligently and with eyes that see, more than ease of spirit and scope for his mind. He finds himself as if mists had cleared away about him and he knows at last his neighborhood among men and tasks. What every man seeks is satisfaction. He deceives himself so long as he imagines it to lie in self-indulgence, so long as he deems himself the center and object of effort, his mind is spent in vain upon itself, not in action itself, not in pleasure, shall it find its desires satisfied, but in consciousness of right, of powers greatly and nobly spent, comes to know itself in the motives which satisfy it, in the zest and power of rectitude. He is liberated the world, not as a system of ethics, not as a philosophy of altruism, but by its revelation of the power of pure and unselfish love. Its vital principle is not its code, but its motive. Love, clear-sighted, loyal, personal, is its breath and immortality. Christ came, not to save himself assuredly, but to save the world. His motive, his example, are every man's key to his own gifts and happiness. The ethical code he taught may no doubt be matched, here a peace and there a peace, out of other religions, other teachings and philosophies. Every thoughtful man born with a conscience must know a code of right and of pity, to which he ought to conform. But without the motive of Christianity, without love, he may be the purest altruist, and yet be as sad and as unsatisfied as Marcus Aurelius. Christianity gave us, in the fullness of time, the perfect image of right living, the secret of social and of individual well-being, for the two are not separable, and the man who receives and verifies that secret in his own living has discovered not only the best and only way to serve the world, but also the one happy way to satisfy himself. Then indeed has he come to himself. Henceforth he knows what his powers mean, what spiritual air they breathe, what orders of service clear them of lethargy, relieve them of all sense of effort, and put them at their best. After this fretfulness passes away, experience mellows and strengthens, and makes more fit. An old age brings not senility, not satiety, not regret, but higher hope and serene maturity. The end. End of When a Man Comes to Himself by Woodrow Wilson Read by Craig Campbell in Appleton, Wisconsin in 2009