What right have I to write on Prudence, whereof I have little, and that of the negative sort?  My prudence consists in avoiding and going without, not in the inventing of means and methods, not in adroit steering, not in gentle repairing.  I have no skill to make money spend well, no genius in my economy, and whoever sees my garden discovers that I must have some other garden.  Yet I love facts, and hate lubricity[661] and people without perception.  Then I have the same title to write on prudence that I have to write on poetry or holiness.  We write from aspiration and antagonism, as well as from experience.  We paint those qualities which we do not possess.  The poet admires the man of energy and tactics; the merchant breeds his son for the church or the bar; and where a man is not vain and egotistic you shall find what he has not by his praise.  Moreover it would be hardly honest in me not to balance these fine lyric words of Love and Friendship[662] with words of coarser sound, and whilst my debt to my senses is real and constant, not to own it in passing.

Prudence is the virtue of the senses.  It is the science of appearances.  It is the outmost action of the inward life.  It is God taking thought for oxen.  It moves matter after the laws of matter.  It is content to seek health of body by complying with physical conditions, and health of mind by the laws of the intellect.

The world of the senses is a world of shows; it does not exist for itself, but has a symbolic character; and a true prudence or law of shows recognizes the co-presence of other laws and knows that its own office is subaltern; knows that it is surface and not centre where it works.  Prudence is false when detached.  It is legitimate when it is the Natural History of the soul incarnate, when it unfolds the beauty of laws within the narrow scope of the senses.

There are all degrees of proficiency in knowledge of the world.  It is sufficient to our present purpose to indicate three.  One class lives to the utility of the symbol, esteeming health and wealth a final good.  Another class live above this mark of 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 first class have common sense; the second, taste; and the third, spiritual perception.  Once in a long time, a man traverses the whole scale, and sees and enjoys the symbol solidly, then also has a clear eye for its beauty, and lastly, whilst he pitches his tent on this sacred volcanic isle of nature, does not offer to build houses and barns thereon reverencing the splendor of the God which he sees bursting through each chink and cranny.