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diff --git a/28289-h/28289-h.htm b/28289-h/28289-h.htm new file mode 100644 index 0000000..753026a --- /dev/null +++ b/28289-h/28289-h.htm @@ -0,0 +1,12212 @@ +<!DOCTYPE html + PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> +<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> +<head> +<meta http-equiv="Content-Type" content="text/html; charset=US-ASCII" /> +<title>The Essays of "George Eliot", by George Eliot</title> + <style type="text/css"> +/*<![CDATA[ XML blockout */ +<!-- + P { margin-top: .75em; + margin-bottom: .75em; + } + P.gutsumm { margin-left: 5%;} + P.poetry {margin-left: 3%; } + H1, H2 { + text-align: center; + margin-top: 2em; + margin-bottom: 2em; + } + H3, H4, H5 { + text-align: left; + margin-top: 1em; + margin-bottom: 1em; + } + BODY{margin-left: 10%; + margin-right: 10%; + } + table { border-collapse: collapse; } +table {margin-left:auto; margin-right:auto;} + td { vertical-align: top; border: 1px solid black;} + td p { margin: 0.2em; } + .blkquot {margin-left: 4em; margin-right: 4em;} /* block indent */ + + .smcap {font-variant: small-caps;} + + .pagenum {position: absolute; + left: 92%; + font-size: smaller; + text-align: right; + color: gray; + } + + div.gapspace { height: 0.8em; } + div.gapline { height: 0.8em; width: 30%; } + div.gapdoubleline { height: 0.3em; width: 50%; + margin-left: 25%; border-top: 1px solid; + border-bottom: 1px solid;} + div.gapshortline { height: 0.3em; width: 20%; margin-left:40%; + border-top: 1px solid; } + .citation {vertical-align: super; + font-size: .8em; + text-decoration: none;} + img.floatleft { float: left; margin-right: 1em; } + img.floatright { float: right; margin-left: 1em; } + // --> + /* XML end ]]>*/ + </style> +</head> +<body> +<pre> + +The Project Gutenberg eBook of The Essays of "George Eliot", by George +Eliot, Edited by Nathan Sheppard + + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + + + + +Title: The Essays of "George Eliot" + Complete + + +Author: George Eliot + +Editor: Nathan Sheppard + +Release Date: March 9, 2009 [eBook #28289] + +Language: English + +Character set encoding: ISO-646-US (US-ASCII) + + +***START OF THE PROJECT GUTENBERG EBOOK THE ESSAYS OF "GEORGE ELIOT"*** +</pre> +<p>Transcribed from the 1883 Funk & Wagnalls edition by David +Price, email ccx074@pglaf.org</p> +<p style="text-align: center"> +<a href="images/coverb.jpg"> +<img alt= +"Book cover" +title= +"Book cover" +src="images/covers.jpg" /> +</a></p> +<h1>THE ESSAYS<br /> +<span class="smcap">of</span><br /> +“GEORGE ELIOT.”</h1> +<p style="text-align: center">COMPLETE.</p> +<p style="text-align: center">COLLECTED AND ARRANGED, WITH AN +INTRODUCTION<br /> +ON HER “ANALYSIS OF MOTIVES,”</p> +<p style="text-align: center"><span class="smcap">by</span><br /> +NATHAN SHEPPARD,</p> +<p style="text-align: center"><span class="smcap">editor +of</span> “<span class="smcap">character readings from +george eliot</span>,” <span class="smcap">and</span> +“<span class="smcap">the dickens</span><br /> +<span class="smcap">reader</span>;” <span class="smcap">and +author of</span> “<span class="smcap">shut up in +paris</span>.”</p> +<div class="gapspace"> </div> +<p style="text-align: center"><span class="smcap">new +york</span>:<br /> +FUNK & WAGNALLS, <span class="smcap">Publishers</span>,<br /> +10 <span class="smcap">and</span> 12 <span class="smcap">Dey +Street</span>.</p> +<p style="text-align: center"><!-- page 2--><a +name="page2"></a><span class="pagenum">p. 2</span>Entered, +according to Act of Congress, in the year 1883, by<br /> +FUNK & WAGNALLS,<br /> +In the Office of the Librarian of Congress at Washington, D. +C.</p> +<h2><!-- page 3--><a name="page3"></a><span class="pagenum">p. +3</span>CONTENTS.</h2> +<table> +<tr> +<td><p><span class="smcap">Preface</span>,</p> +</td> +<td><p style="text-align: right"><span class="indexpageno"><a +href="#page5">5</a></span></p> +</td> +</tr> +<tr> +<td><p><span class="smcap">“George Eliot’s” +Analysis of Motives</span>,</p> +</td> +<td><p style="text-align: right"><span class="indexpageno"><a +href="#page7">7</a></span></p> +</td> +</tr> +<tr> +<td><p>I.—<span class="smcap">Carlyle’s Life of +Sterling</span>,</p> +</td> +<td><p style="text-align: right"><span class="indexpageno"><a +href="#page25">25</a></span></p> +</td> +</tr> +<tr> +<td><p>II.—<span class="smcap">Woman in France</span>,</p> +</td> +<td><p style="text-align: right"><span class="indexpageno"><a +href="#page31">31</a></span></p> +</td> +</tr> +<tr> +<td><p>III.—<span class="smcap">Evangelical +Teaching</span>,</p> +</td> +<td><p style="text-align: right"><span class="indexpageno"><a +href="#page64">64</a></span></p> +</td> +</tr> +<tr> +<td><p>IV.—<span class="smcap">German Wit</span>,</p> +</td> +<td><p style="text-align: right"><span class="indexpageno"><a +href="#page99">99</a></span></p> +</td> +</tr> +<tr> +<td><p>V.—<span class="smcap">Natural History of German +Life</span>,</p> +</td> +<td><p style="text-align: right"><span class="indexpageno"><a +href="#page141">141</a></span></p> +</td> +</tr> +<tr> +<td><p>VI.—<span class="smcap">Silly Novels by Lady +Novelists</span>,</p> +</td> +<td><p style="text-align: right"><span class="indexpageno"><a +href="#page178">178</a></span></p> +</td> +</tr> +<tr> +<td><p>VII.—<span class="smcap">Worldliness and +Other-Worldliness</span>,</p> +</td> +<td><p style="text-align: right"><span class="indexpageno"><a +href="#page205">205</a></span></p> +</td> +</tr> +<tr> +<td><p>VIII.—<span class="smcap">The Influence of +Rationalism</span>,</p> +</td> +<td><p style="text-align: right"><span class="indexpageno"><a +href="#page257">257</a></span></p> +</td> +</tr> +<tr> +<td><p>IX.—<span class="smcap">The Grammar of +Ornament</span>,</p> +</td> +<td><p style="text-align: right"><span class="indexpageno"><a +href="#page272">272</a></span></p> +</td> +</tr> +<tr> +<td><p>X.—<span class="smcap">Felix Holt’s Address to +Workingmen</span>,</p> +</td> +<td><p style="text-align: right"><span class="indexpageno"><a +href="#page275">275</a></span></p> +</td> +</tr> +</table> +<h2><!-- page 5--><a name="page5"></a><span class="pagenum">p. +5</span>PREFACE.</h2> +<p>Since the death of George Eliot much public curiosity has been +excited by the repeated allusions to, and quotations from, her +contributions to periodical literature, and a leading newspaper +gives expression to a general wish when it says that “this +series of striking essays ought to be collected and reprinted, +both because of substantive worth and because of the light they +throw on the author’s literary canons and +predilections.” In fact, the articles which were +published anonymously in <i>The Westminster Review</i> have been +so pointedly designated by the editor, and the biographical +sketch in the “Famous Women” series is so emphatic in +its praise of them, and so copious in its extracts from one and +the least important one of them, that the publication of all the +Review and magazine articles of the renowned novelist, without +abridgment or alteration, would seem but an act of fair play to +her fame, while at the same time a compliance with a reasonable +public demand.</p> +<p>Nor are these first steps in her wonderful intellectual +progress any the less, but are all the more noteworthy, for being +first steps. “To ignore this stage,” says the +author of the valuable little volume to which we have just +referred—“to ignore this stage in George +Eliot’s mental development would be to lose one of the +connecting links in her history.” Furthermore, <!-- +page 6--><a name="page6"></a><span class="pagenum">p. +6</span>“nothing in her fictions excels the style of these +papers.” Here is all her “epigrammatic +felicity,” and an irony not surpassed by Heine himself, +while her paper on the poet Young is one of her wittiest bits of +critical analysis.</p> +<p>Her translation of Status’s “Life of Jesus” +was published in 1840, and her translation of Feuerbach’s +“Essence of Christianity” in 1854. Her +translation of Spinoza’s “Ethics” was finished +the same year, but remains unpublished. She was associate +editor of <i>The Westminster Review</i> from 1851 to 1853. +She was about twenty-seven years of age when her first +translation appeared, thirty-three when the first of these +magazine articles appeared, thirty-eight at the publication of +her first story, and fifty-nine when she finished +“Theophrastus Such.” Two years after she died, +at the age of sixty-one. So that George Eliot’s +literary life covered a period of about thirty-two years.</p> +<p>The introductory chapter on her “Analysis of +Motives” first appeared as a magazine article, and appears +here at the request of the publishers, after having been +carefully revised, indeed almost entirely rewritten by its +author.</p> +<h2><!-- page 7--><a name="page7"></a><span class="pagenum">p. +7</span>“GEORGE ELIOT’S” ANALYSIS OF +MOTIVES.</h2> +<p>George Eliot is the greatest of the novelists in the +delineation of feeling and the analysis of motives. In +“uncovering certain human lots, and seeing how they are +woven and interwoven,” some marvellous work has been done +by this master in the two arts of rhetoric and fiction.</p> +<p>If you say the telling of a story is her forte, you put her +below Wilkie Collins or Mrs. Oliphant; if you say her object is +to give a picture of English society, she is surpassed by Bulwer +and Trollope; if she be called a satirist of society, Thackeray +is her superior; if she intends to illustrate the absurdity of +behavior, she is eclipsed by Dickens; but if the analysis of +human motives be her forte and art, she stands first, and it is +very doubtful whether any artist in fiction is entitled to stand +second. She reaches clear in and touches the most secret +and the most delicate spring of human action. She has done +this so well, so apart from the doing of everything else, and so, +in spite of doing some other things indifferently, that she works +on a line quite her own, and quite alone, as a creative artist in +fiction. Others have done this incidentally and +occasionally, as Charlotte Brontë and Walter Scott, but +George Eliot does it elaborately, with laborious painstaking, +with purpose aforethought. Scott said of Richardson: +“In his survey of the heart he left neither head, bay, nor +inlet behind him until he had traced its soundings, and laid it +down in his chart with all its minute sinuosities, its depths and +its shallows.”</p> +<p>This is too much to say of Richardson, but it is not too much +to say of George Eliot. She has sounded depths and explored +<!-- page 8--><a name="page8"></a><span class="pagenum">p. +8</span>sinuosities of the human heart which were utterly unknown +to the author of “Clarissa Harlowe.” It is like +looking into the translucent brook—you see the wriggling +tad, the darting minnow, the leisurely trout, the motionless +pike, while in the bays and inlets you see the infusoria and +animalculæ as well.</p> +<p>George Eliot belongs to and is the greatest of the school of +artists in fiction who write fiction as a means to an end, +instead of as an end. And, while she certainly is not a +story-teller of the first order, considered simply as a +story-teller, her novels are a striking illustration of the power +of fiction as a means to an end. They remind us, as few +other stories do, of the fact that however inferior the story may +be considered simply as a story, it is indispensable to the +delineation of character. No other form of composition, no +discourse, or essay, or series of independent sketches, however +successful, could succeed in bringing out character equal to the +novel. Herein is at once the justification of the power of +fiction. “He spake a parable,” with an +“end” in view which could not be so expeditiously +attained by any other form of address.</p> +<p>A story of the first-class, with the story as end in itself, +and a story of the first class told as a means to an end, has +never been, and it is not likely ever will be, found +together. The novel with a purpose is fatal to the novel +written simply to excite by a plot, or divert by pictures of +scenery, or entertain as a mere panorama of social life. So +intense is George Eliot’s desire to dissect the human heart +and discover its motives, that plot, diction, situations, and +even consistency in the vocabulary of the characters, are all +made subservient to it. With her it is not so much that the +characters do thus and so, but why they do thus and so. +Dickens portrays the behavior, George Eliot dissects the motive +of the behavior. Here comes the human creature, says +Dickens, now let us see how he will behave. Here comes the +human creature, says George Eliot, now let us see why he +behaves.</p> +<p>“Suppose,” she says, “suppose we turn from +outside estimates <!-- page 9--><a name="page9"></a><span +class="pagenum">p. 9</span>of a man, to wonder with keener +interest what is the report of his own consciousness about his +doings, with what hindrances he is carrying on his daily labors, +and with what spirit he wrestles against universal pressure, +which may one day be too heavy for him and bring his heart to a +final pause.” The outside estimate is the work of +Dickens and Thackeray, the inside estimate is the work of George +Eliot.</p> +<p>Observe in the opening pages of the great novel of +“Middlemarch” how soon we pass from the outside dress +to the inside reasons for it, from the costume to the motives +which control it and color it. It was “only to close +observers that Celia’s dress differed from her +sister’s,” and had “a shade of coquetry in its +arrangements.” Dorothea’s “plain dressing +was due to mixed conditions, in most of which her sister +shared.” They were both influenced by “the +pride of being ladies,” of belonging to a stock not exactly +aristocratic, but unquestionably “good.” The +very quotation of the word good is significant and +suggestive. There were “no parcel-tying +forefathers” in the Brooke pedigree. A Puritan +forefather, “who served under Cromwell, but afterward +conformed and managed to come out of all political troubles as +the proprietor of a respectable family estate,” had a hand +in Dorothea’s “plain” wardrobe. +“She could not reconcile the anxieties of a spiritual life +involving eternal consequences with a keen interest in gimp and +artificial protrusions of drapery,” but Celia “had +that common-sense which is able to accept momentous doctrines +without any eccentric agitation.” Both were examples +of “reversion.” Then, as an instance of +heredity working itself out in character “in Mr. Brooke, +the hereditary strain of Puritan energy was clearly in abeyance, +but in his niece Dorothea it glowed alike through faults and +virtues.”</p> +<p>Could anything be more natural than for a woman with this +passion for, and skill in, “unravelling certain human +lots,” to lay herself out upon the human lot of woman, with +all her “passionate patience of genius?” One +would say this was inevitable. And, for a delineation of +what that lot of woman <!-- page 10--><a name="page10"></a><span +class="pagenum">p. 10</span>really is, as made for her, there is +nothing in all literature equal to what we find in +“Middlemarch,” “Romola,” “Daniel +Deronda,” and “Janet’s Repentance.” +“She was a woman, and could not make her own +lot.” Never before, indeed, was so much got out of +the word “lot.” Never was that little word so +hard worked, or well worked. “We women,” says +Gwendolen Harleth, “must stay where we grow, or where the +gardeners like to transplant us. We are brought up like the +flowers, to look as pretty as we can, and be dull without +complaining. That is my notion about the plants, and that +is the reason why some of them have got poisonous.” +To appreciate the work that George Eliot has done you must read +her with the determination of finding out the reason why +Gwendolen Harleth “became poisonous,” and Dorothea, +with all her brains and “plans,” a failure; why +“the many Theresas find for themselves no epic life, only a +life of mistakes, the offspring of a certain spiritual grandeur +ill-matched with the meanness of opportunity.” You +must search these marvellous studies in motives for the key to +the blunders of “the blundering lives” of woman which +“some have felt are due to the inconvenient indefiniteness +with which the Supreme power has fashioned the natures of +women.” But as there is not “one level of +feminine incompetence as strict as the ability to count three and +no more, the social lot of woman cannot be treated with +scientific certitude.” It is treated with a +dissective delineation in the women of George Eliot unequalled in +the pages of fiction.</p> +<p>And then woman’s lot, as respects her “social +promotion” in matrimony, so much sought, and so necessary +for her to seek, even in spite of her conscience, and at the +expense of her happiness—the unravelling of that lot would +also come very natural to this expert unraveller. And never +have we had the causes of woman’s “blunders” in +match-making, and man’s blunders in love-making, told with +such analytic acumen, or with such pathetic and sarcastic +eloquence. It is not far from the question of woman’s +social lot to the question of questions of human life, <!-- page +11--><a name="page11"></a><span class="pagenum">p. 11</span>the +question which has so tremendous an influence upon the fortunes +of mankind and womankind, the question which it is so easy for +one party to “pop” and so difficult for the other +party to answer intelligently or sagaciously.</p> +<p>Why does the young man fall in love with the young woman who +is most unfit for him of all the young women of his acquaintance, +and why does the young woman accept the young man, or the old +man, who is better adapted to making her life unendurable than +any other man of her circle of acquaintances? Why does the +stalwart Adam Bede fall in love with Hetty Sorrel, “who had +nothing more than her beauty to recommend her?” The +delineator of his motives “respects him none the +less.” She thinks that “the deep love he had +for that sweet, rounded, dark-eyed Hetty, of whose inward self he +was really very ignorant, came out of the very strength of his +nature, and not out of any inconsistent weakness. Is it any +weakness, pray, to be wrought upon by exquisite music? To +feel its wondrous harmonies searching the subtlest windings of +your soul, the delicate fibres of life which no memory can +penetrate, and binding together your whole being, past and +present, in one unspeakable vibration? If not, then neither +is it a weakness to be so wrought upon by the exquisite curves of +a woman’s cheek, and neck, and arms; by the liquid depth of +her beseeching eyes, or the sweet girlish pout of her lips. +For the beauty of a lovely woman is like music—what can one +say more?” And so “the noblest nature is often +blinded to the character of the woman’s soul that beauty +clothes.” Hence “the tragedy of human life is +likely to continue for a long time to come, in spite of mental +philosophers who are ready with the best receipts for avoiding +all mistakes of the kind.”</p> +<p>How simple the motive of the Rev. Edward Casaubon in popping +the question to Dorothea Brooke, how complex her motives in +answering the question! He wanted an amanuensis to +“love, honor, and obey” him. She wanted a +husband who would be “a sort of father, and could teach you +even Hebrew if you wished it.” The matrimonial +motives are <!-- page 12--><a name="page12"></a><span +class="pagenum">p. 12</span>worked to draw out the character of +Dorothea, and nowhere does the method of George Eliot show to +greater advantage than in probing the motives of this fine, +strong, conscientious, blundering young woman, whose voice +“was like the voice of a soul that once lived in an +Æolian harp.” She had a theoretic cast of +mind. She was “enamored of intensity and greatness, +and rash in embracing what seemed to her to have those +aspects.” The awful divine had those aspects, and she +embraced him. “Certainly such elements in the +character of a marriageable girl tended to interfere with her +lot, and hinder it from being decided, according to custom, by +good looks, vanity, and merely canine affection.” +That’s a George Eliot stroke. If the reader does not +see from that what she is driving at he may as well abandon all +hope of ever appreciating her great forte and art. +Dorothea’s goodness and sincerity did not save her from the +worst blunder that a woman can make, while her conscientiousness +only made it inevitable. “With all her eagerness to +know the truths of life she retained very childlike ideas about +marriage.” A little of the goose as well as the child +in her conscientious simplicity, perhaps. She “felt +sure she would have accepted the judicious Hooker if she had been +born in time to save him from that wretched mistake he made in +matrimony, or John Milton, when his blindness had come on, or any +other great man whose odd habits it would be glorious piety to +endure.”</p> +<p>True to life, our author furnishes the “great +man,” and the “odd habits,” and the miserable +years of “glorious” endurance. “Dorothea +looked deep into the ungauged reservoir of Mr. Casaubon’s +mind, seeing reflected there every quality she herself +brought.” They exchanged experiences—he his +desire to have an amanuensis, and she hers, to be one. He +told her in the billy-cooing of their courtship that “his +notes made a formidable range of volumes, but the crowning task +would be to condense these voluminous, still accumulating +results, and bring them, like the earlier vintage of Hippocratic +books, to fit a little shelf.” Dorothea was +altogether captivated by the <!-- page 13--><a +name="page13"></a><span class="pagenum">p. 13</span>wide embrace +of this conception. Here was something beyond the shallows +of ladies’ school literature. Here was a modern +Augustine who united the glories of doctor and saint. +Dorothea said to herself: “His feeling, his experience, +what a lake compared to my little pool!” The little +pool runs into the great reservoir.</p> +<p>Will you take this reservoir to be your husband, and will you +promise to be unto him a fetcher of slippers, a dotter of +I’s and crosser of T’s and a copier and condenser of +manuscripts; until death doth you part? I will.</p> +<p>They spend their honeymoon in Rome, and on page 211 of Vol. I. +we find poor Dorothea “alone in her apartments, sobbing +bitterly, with such an abandonment to this relief of an oppressed +heart as a woman habitually controlled by pride will sometimes +allow herself when she feels securely alone.” What +was she crying about? “She thought her feeling of +desolation was the fault of her own spiritual +poverty.” A characteristic George Eliot probe. +Why does not Dorothea give the real reason for her +desolateness? Because she does not know what the real +reason is—conscience makes blunderers of us all. +“How was it that in the weeks since their marriage Dorothea +had not distinctly observed, but felt, with a stifling +depression, that the large vistas and wide fresh air which she +had dreamed of finding in her husband’s mind were replaced +by anterooms and winding passages which seemed to lead no +whither? I suppose it was because in courtship everything +is regarded as provisional and preliminary, and the smallest +sample of virtue or accomplishment is taken to guarantee +delightful stores which the broad leisure of marriage will +reveal. But, the door-sill of marriage once crossed, +expectation is concentrated on the present. Having once +embarked on your marital voyage, you may become aware that you +make no way, and that the sea is not within sight—that in +fact you are exploring an inclosed basin.” So the +ungauged reservoir turns out to be an inclosed basin, but +Dorothea was prevented by her social lot, and perverse goodness, +and puritanical <!-- page 14--><a name="page14"></a><span +class="pagenum">p. 14</span>“reversion,” from +foreseeing that. She might have been saved from her gloomy +marital voyage “if she could have fed her affection with +those childlike caresses which are the bent of every sweet woman +who has begun by showering kisses on the hard pate of her bald +doll, creating a happy soul within that woodenness from the +wealth of her own love.” Then, perhaps, Ladislaw +would have been her first husband instead of her second, as he +certainly was her first and only love. Such are the chances +and mischances in the lottery of matrimony.</p> +<p>Equally admirable is the diagnosis of Gwendolen +Harleth’s motives in “drifting toward the tremendous +decision,” and finally landing in it. “We +became poor, and I was tempted.” Marriage came to her +as it comes to many, as a temptation, and like the deadening drug +or the maddening bowl, to keep off the demon of remorse or the +cloud of sorrow, like the forgery or the robbery to save from +want. “The brilliant position she had longed for, the +imagined freedom she would create for herself in +marriage”—these “had come to her hunger like +food, with the taint of sacrilege upon it,” which she +“snatched with terror.” Grandcourt +“fulfilled his side of the bargain by giving her the rank +and luxuries she coveted.” Matrimony as a bargain +never had and never will have but one result. “She +had a root of conscience in her, and the process of purgatory had +begun for her on earth.” Without the root of +conscience it would have been purgatory all the same. So +much for resorting to marriage for deliverance from poverty or +old maidhood. Better be an old maid than an old fool. +But how are we to be guaranteed against “one of those +convulsive motiveless actions by which wretched men and women +leap from a temporary sorrow into a lifelong misery?” +Rosamond Lydgate says, “Marriage stays with us like a +murder.” Yes, if she could only have found that out +before instead of after her own marriage!</p> +<p>But “what greater thing,” exclaims our novelist, +“is there for two human souls than to feel that they are +joined for life, to strengthen each other in all labor, to +minister to each other <!-- page 15--><a name="page15"></a><span +class="pagenum">p. 15</span>in all pain, to be one with each +other in silent, unspeakable memories at the last +parting?”</p> +<p>While a large proportion of her work in the analysis of +motives is confined to woman, she has done nothing more skilful +or memorable than the “unravelling” of +Bulstrode’s mental processes by which he “explained +the gratification of his desires into satisfactory agreement with +his beliefs.” If there were no Dorothea in +“Middlemarch” the character of Bulstrode would give +that novel a place by itself among the masterpieces of +fiction. The Bulstrode wound was never probed in fiction +with more scientific precision. The pious villain finally +finds himself so near discovery that he becomes +conscientious. “His equivocation now turns venomously +upon him with the full-grown fang of a discovered +lie.” The past came back to make the present +unendurable. “The terror of being judged sharpens the +memory.” Once more “he saw himself the +banker’s clerk, as clever in figures as he was fluent in +speech, and fond of theological definition. He had striking +experience in conviction and sense of pardon; spoke in +prayer-meeting and on religious platforms. That was the +time he would have chosen now to awake in and find the rest of +dream. He remembered his first moments of shrinking. +They were private and were filled with arguments—some of +these taking the form of prayer.”</p> +<p>Private prayer—but “is private prayer necessarily +candid? Does it necessarily go to the roots of +action? Private prayer is inaudible speech, and speech is +representative. Who can represent himself just as he is, +even in his own reflections?”</p> +<p>Bulstrode’s course up to the time of his being suspected +“had, he thought, been sanctioned by remarkable +providences, appearing to point the way for him to be the agent +in making the best use of a large property.” +Providence would have him use for the glory of God the money he +had stolen. “Could it be for God’s service that +this fortune should go to” its rightful owners, when its +rightful owners were “a young woman and her husband who +were given up to the lightest <!-- page 16--><a +name="page16"></a><span class="pagenum">p. 16</span>pursuits, and +might scatter it abroad in triviality—people who seemed to +lie outside the path of remarkable providences?”</p> +<p>Bulstrode felt at times “that his action was +unrighteous, but how could he go back? He had mental +exercises calling himself naught, laid hold on redemption and +went on in his course of instrumentality.” He was +“carrying on two distinct lives”—a religious +one and a wicked one. “His religious activity could +not be incompatible with his wicked business as soon as he had +argued himself into not feeling it incompatible.”</p> +<p>“The spiritual kind of rescue was a genuine need with +him. There may be coarse hypocrites, who consciously affect +beliefs and emotions for the sake of gulling the world, but +Bulstrode was not one of them. He was simply a man whose +desires had been stronger than his theoretic beliefs, and who had +gradually explained the gratification of his desires into +satisfactory agreement with those beliefs.”</p> +<p>And now Providence seemed to be taking sides against +him. “A threatening Providence—in other words, +a public exposure—urged him to a kind of propitiation which +was not a doctrinal transaction. The divine tribunal had +changed its aspect to him. Self-prostration was no longer +enough. He must bring restitution in his hand. By +what sacrifice could he stay the rod? He believed that if +he did something right God would stay the rod, and save him from +the consequences of his wrong-doing.” His religion +was “the religion of personal fear,” which +“remains nearly at the level of the savage.” +The exposure comes, and the explosion. Society shudders +with hypocritical horror, especially in the presence of poor Mrs. +Bulstrode, who “should have some hint given her, that if +she knew the truth she would have less complacency in her +bonnet.” Society when it is very candid, and very +conscientious, and very scrupulous, cannot “allow a wife to +remain ignorant long that the town holds a bad opinion of her +husband.” The photograph of the Middlemarch gossips +sitting upon the case of Mrs. Bulstrode is taken +accurately. Equally accurate, and far more impressive, is +the narrative of circumstantial evidence <!-- page 17--><a +name="page17"></a><span class="pagenum">p. 17</span>gathering +against the innocent Lydgate and the guilty +Bulstrode—circumstances that will sometimes weave into one +tableau of public odium the purest and the blackest +characters. From this tableau you may turn to that one in +“Adam Bede,” and see how circumstances are made to +crush the weak woman and clear the wicked man. And then you +can go to “Romola,” or indeed to almost any of these +novels, and see how wrong-doing may come of an indulged infirmity +of purpose, that unconscious weakness and conscious wickedness +may bring about the same disastrous results, and that repentance +has no more effect in averting or altering the consequences in +one case than the other. Tito’s ruin comes of a +feeble, Felix Holt’s victory of an unconquerable, +will. Nothing is more characteristic of George Eliot than +her tracking of Tito through all the motives and counter motives +from which he acted. “Because he tried to slip away +from everything that was unpleasant, and cared for nothing so +much as his own safety, he came at last to commit such deeds as +make a man infamous.” So poor Romola tells her son, +as a warning, and adds: “If you make it the rule of your +life to escape from what is disagreeable, calamity may come just +the same, and it would be calamity falling on a base mind, which +is the one form of sorrow that has no balm in it.”</p> +<p>Out of this passion for the analysis of motives comes the +strong character, slightly gnarled and knotted by natural +circumstances, as trees that are twisted and misshapen by storms +and floods—or characters gnarled by some interior force +working in conjunction with or in opposition to outward +circumstances. She draws no monstrosities, or monsters, +thus avoiding on the one side romance and on the other +burlesque. She keeps to life—the life that fails from +“the meanness of opportunity,” or is “dispersed +among hindrances” or “wrestles” unavailingly +“with universal pressure.”</p> +<p>Why had Mr. Gilfil in those late years of his beneficent life +“more of the knots and ruggedness of poor human nature than +there lay any clear hint of it in the open-eyed, loving” +young <!-- page 18--><a name="page18"></a><span +class="pagenum">p. 18</span>Maynard? Because “it is +with men as with trees: if you lop off their finest branches into +which they were pouring their young life-juice, the wounds will +be healed over with some rough boss, some odd excrescence, and +what might have been a grand tree, expanding into liberal shade, +is but a whimsical, misshapen trunk. Many an irritating +fault, many an unlovely oddity, has come of a hard sorrow which +has crushed and maimed the nature just when it was expanding into +plenteous beauty; and the trivial, erring life, which we visit +with our harsh blame, may be but as the unsteady motion of a man +whose best limb is withered. The dear old Vicar had been +sketched out by nature as a noble tree. The heart of him +was sound, the grain was of the finest, and in the gray-haired +man, with his slipshod talk and caustic tongue, there was the +main trunk of the same brave, faithful, tender nature that had +poured out the finest, freshest forces of its life-current in a +first and only love.”</p> +<p>Her style is influenced by her purpose—may be said, +indeed, to be created by it. The excellences and the +blemishes of the diction come of the end sought to be attained by +it. Its subtleties and obscurities were equally +inevitable. Analytical thinking takes on an analytical +phraseology. It is a striking instance of a mental habit +creating a vocabulary. The method of thought produces the +form of rhetoric. Some of the sentences are mental +landscapes. The meaning seems to be in motion on the +page. It is elusive from its very subtlety. It is +more our analyst than her character of Rufus Lyon, who +“would fain find language subtle enough to follow the +utmost intricacies of the soul’s pathways.” +Mrs. Transome’s “lancet-edged epigrams” are +dull in comparison with her own. She uses them with +startling success in dissecting motive and analyzing +feeling. They deserve as great renown as +“Nélaton’s probe.”</p> +<p>For example: “Examine your words well, and you will find +that even when you have no motive to be false, it is a very hard +thing to say the exact truth, especially about your own +feelings—<!-- page 19--><a name="page19"></a><span +class="pagenum">p. 19</span>much harder than to say something +fine about them which is not the exact truth.” That +ought to make such a revelation of the religious diary-keeper to +himself as to make him ashamed of himself. And this will +fit in here: “Our consciences are not of the same pattern, +an inner deliverance of fixed laws—they are the voice of +sensibilities as various as our memories;” and this: +“Every strong feeling makes to itself a conscience of its +own—has its own piety.”</p> +<p>Who can say that the joints of his armor are not open to this +thrust? “The lapse of time during which a given event +has not happened is in the logic of habit, constantly alleged as +a reason why the event should never happen, even when the lapse +of time is precisely the added condition which makes the event +imminent. A man will tell you that he worked in a mine for +forty years unhurt by an accident as a reason why he should +apprehend no danger, though the roof is beginning to +sink.” Silas Marner lost his money through his +“sense of security,” which “more frequently +springs from habit than conviction.” He went unrobbed +for fifteen years, which supplied the only needed condition for +his being robbed now. A compensation for stupidity: +“If we had a keen vision and feeling of all ordinary human +life, it would be like hearing the grass grow and the +squirrel’s heart beat, and we should die of that roar that +lies on the other side of silence. As it is, the quickest +of us walk about well wadded with stupidity.” Who +does not at once recognize “that mixture of pushing forward +and being pushed forward” as “the brief history of +most human beings?” Who has not seen +“advancement hindered by impetuous candor?” or +“private grudges christened by the name of public +zeal?” or “a church built with an exuberance of faith +and a deficiency of funds?” or a man “who would march +determinedly along the road he thought best, but who was easily +convinced which was best?” or a preacher “whose +oratory was like a Belgian railway horn, which shows praiseworthy +intentions inadequately fulfilled?”</p> +<p>There is something chemical about such an analysis as this +<!-- page 20--><a name="page20"></a><span class="pagenum">p. +20</span>of Rosamond: “Every nerve and muscle was adjusted +to the consciousness that she was being looked at. She was +by nature an actress of parts that entered into her +physique. She even acted her own character, and so well +that she did not know it to be precisely her own!” +Nor is the exactness of this any less cruel: “We may handle +extreme opinions with impunity, while our furniture and our +dinner-giving link us to the established order.” Why +not own that “the emptiness of all things is never so +striking to us as when we fail in them?” Is it not +better to avoid “following great reformers beyond the +threshold of their own homes?” Does not “our +moral sense learn the manners of good society?”</p> +<p>The lancet works impartially, because the hand that holds it +is the hand of a conscientious artist. She will endure the +severest test you can apply to an artist in fiction. She +does not betray any religious bias in her novels, which is all +the more remarkable now that we find it in these essays. +Nor is it at all remarkable that this bias is so very easily +discovered in the novels by those who have found it in her +essays! Whatever opinions she may have expressed in her +critical reviews, she is not the Evangelical, or the Puritan, or +the Jew, or the Methodist, or the Dissenting Minister, or the +Churchman, any more than she is the Radical, the Liberal, or the +Tory, who talks in the pages of her fiction.</p> +<p>Every side has its say, every prejudice its voice, and every +prejudice and side and vagary even has the philosophical reason +given for it, and the charitable explanation applied to it. +She analyzes the religious motives without obtrusive criticism or +acrid cynicism or nauseous cant—whether of the orthodox or +heretical form.</p> +<p>The art of fiction has nothing more elevated, or more +touching, or fairer to every variety of religious experience, +than the delineation of the motives that actuated Dinah Morris +the Methodist preacher, Deronda the Jew, Dorothea the Puritan, +Adam and Seth Bede, and Janet Dempster.</p> +<p>Who can object to this? “Religious ideas have the +fate of <!-- page 21--><a name="page21"></a><span +class="pagenum">p. 21</span>melodies, which, once set afloat in +the world, are taken up by all sorts of instruments, some of them +woefully coarse, feeble, or out of tune, until people are in +danger of crying out that the melody itself is +detestable.” Is it not one of the “mixed +results of revivals” that “some gain a religious +vocabulary rather than a religious experience?” Is +there a descendant of the Puritans who will not relish the fair +play of this? “They might give the name of piety to +much that was only Puritanic egoism; they might call many things +sin that were not sin, but they had at least the feeling that sin +was to be avoided and resisted, and color-blindness, which may +mistake drab for scarlet, is better than total blindness, which +sees no distinction of color at all.” Is not Adam +Bede justified in saying that “to hear some preachers +you’d think a man must be doing nothing all his life but +shutting his eyes and looking at what’s going on in the +inside of him,” or that “the doctrines are like +finding names for your feelings so that you can talk of them when +you’ve never known them?” Read all she has said +before you object to anything she has said. Then see +whether you will find fault with her for delineating the motives +of those with whom “great illusions” are mistaken for +“great faith;” of those “whose celestial +intimacies do not improve their domestic manners,” however +“holy” they may claim to be; of those who +“contrive to conciliate the consciousness of filthy rags +with the best damask;” of those “whose imitative +piety and native worldliness is equally sincere;” of those +who “think the invisible powers will be soothed by a bland +parenthesis here and there, coming from a man of +property”—parenthetical recognition of the +Almighty! May not “religious scruples be like spilled +needles, making one afraid of treading or sitting down, or even +eating?”</p> +<p>But if this is a great mind fascinated with the insoluble +enigma of human motives, it is a mind profoundly in sympathy with +those who are puzzling hopelessly over the riddle or are +struggling hopelessly in its toils. She is “on a +level and in the press with them as they struggle their way along +the stony <!-- page 22--><a name="page22"></a><span +class="pagenum">p. 22</span>road through the crowd of unloving +fellow-men.” She says “the only true knowledge +of our fellows is that which enables us to feel with them, which +gives us a finer ear for the heart-pulses that are beating under +the mere clothes of circumstance and opinion.” No +artist in fiction ever had a finer ear or a more human sympathy +for the straggler who “pushes manfully on” and +“falls at last,” leaving “the crowd to close +over the space he has left.” Her extraordinary skill +in disclosing “the peculiar combination of outward with +inward facts which constitute a man’s critical +actions,” only makes her the more charitable in judging +them. “Until we know what this combination has been, +or will be, it will be better not to think ourselves wise +about” the character that results. “There is a +terrible coercion in our deeds which may first turn the honest +man into a deceiver, and then reconcile him to the change. +And for this reason the second wrong presents itself to him in +the guise of the only practicable right.” There is +nothing of the spirit of “served him right,” or +“just what she deserved,” or “they ought to +have known better,” in George Eliot. That is not in +her line. The opposite of that is exactly in her +line. This is characteristic of her: “In this world +there are so many of these common, coarse people, who have no +picturesque or sentimental wretchedness! And it is so +needful we should remember their existence, else we may happen to +leave them quite out of our religion and philosophy, and frame +lofty theories which only fit a world of extremes.” +She does not leave them out. Her books are full of them, +and of a Christly charity and plea for them. Who can ever +forget little Tiny, “hidden and uncared for as the pulse of +anguish in the breast of the bird that has fluttered down to its +nest with the long-sought food, and has found the nest torn and +empty?” There is nothing in fiction to surpass in +pathos the picture of the death of Mrs. Amos Barton. George +Eliot’s fellow-feeling comes of the habit she ascribes to +Daniel Deronda, “the habit of thinking herself +imaginatively into the experience of others.” That is +the reason why her novels come home so pitilessly to those who +<!-- page 23--><a name="page23"></a><span class="pagenum">p. +23</span>have had a deep experience of human life. These +are the men and women whom she fascinates and alienates. I +know strong men and brave women who are afraid of her books, and +say so. It is because of her realness, her unrelenting +fidelity to human nature and human life. It is because the +analysis is so delicate, subtle, and far-in. Hence the +atmosphere of sadness that pervades her pages. It was +unavoidable. To see only the behavior, as Dickens did, +amuses us; to study only the motive at the root of the behavior, +as George Eliot does, saddens us. The humor of Mrs. Poyser +and the wit of Mrs. Transome only deepen the pathos by relieving +it. There is hardly a sarcasm in these books but has its +pensive undertone.</p> +<p>It is all in the key of “Ye Banks and Braes o’ +Bonnie Doon,” and that would be an appropriate key for a +requiem over the grave of George Eliot.</p> +<p>All her writings are now before the world, and are accessible +to all. They have taken their place, and will keep their +place, high among the writings of those of our age who have made +that age illustrious in the history of the English tongue.</p> +<h2><!-- page 25--><a name="page25"></a><span class="pagenum">p. +25</span>THE ESSAYS OF “GEORGE ELIOT.”</h2> +<h3>I. CARLYLE’S LIFE OF STERLING.</h3> +<p>As soon as the closing of the Great Exhibition afforded a +reasonable hope that there would once more be a reading public, +“The Life of Sterling” appeared. A new work by +Carlyle must always be among the literary births eagerly +chronicled by the journals and greeted by the public. In a +book of such parentage we care less about the subject than about +its treatment, just as we think the “Portrait of a +Lord” worth studying if it come from the pencil of a +Vandyck. The life of John Sterling, however, has intrinsic +interest, even if it be viewed simply as the struggle of a +restless aspiring soul, yearning to leave a distinct impress of +itself on the spiritual development of humanity, with that fell +disease which, with a refinement of torture, heightens the +susceptibility and activity of the faculties, while it undermines +their creative force. Sterling, moreover, was a man +thoroughly in earnest, to whom poetry and philosophy were not +merely another form of paper currency or a ladder to fame, but an +end in themselves—one of those finer spirits with whom, +amid the jar and hubbub of our daily life,</p> +<blockquote><p> “The +melodies abide<br /> +Of the everlasting chime.”</p> +</blockquote> +<p><!-- page 26--><a name="page26"></a><span class="pagenum">p. +26</span>But his intellect was active and rapid, rather than +powerful, and in all his writings we feel the want of a stronger +electric current to give that vigor of conception and felicity of +expression, by which we distinguish the undefinable something +called genius; while his moral nature, though refined and +elevated, seems to have been subordinate to his intellectual +tendencies and social qualities, and to have had itself little +determining influence on his life. His career was less +exceptional than his character: a youth marked by delicate health +and studious tastes, a short-lived and not very successful share +in the management of the <i>Athenæum</i>, a fever of +sympathy with Spanish patriots, arrested before it reached a +dangerous crisis by an early love affair ending in marriage, a +fifteen months’ residence in the West Indies, eight months +of curate’s duty at Herstmonceux, relinquished on the +ground of failing health, and through his remaining years a +succession of migrations to the South in search of a friendly +climate, with the occasional publication of an +“article,” a tale, or a poem in <i>Blackwood</i> or +elsewhere—this, on the prosaic background of an easy +competence, was what made up the outer tissue of Sterling’s +existence. The impression of his intellectual power on his +personal friends seems to have been produced chiefly by the +eloquence and brilliancy of his conversation; but the mere reader +of his works and letters would augur from them neither the wit +nor the <i>curiosa felicitas</i> of epithet and imagery, which +would rank him with the men whose sayings are thought worthy of +perpetuation in books of table-talk and “ana.” +The public, then, since it is content to do without biographies +of much more remarkable men, cannot be supposed to have felt any +pressing demand even for a single life of Sterling; still less, +it might be thought, when so distinguished a writer as Archdeacon +Hare had furnished this, could there be any need for +another. But, in opposition to the majority of Mr. +Carlyle’s critics, we agree with him that the first life is +properly the justification of the second. Even among the +readers personally unacquainted with Sterling, those who +sympathized with his <!-- page 27--><a name="page27"></a><span +class="pagenum">p. 27</span>ultimate alienation from the Church, +rather than with his transient conformity, were likely to be +dissatisfied with the entirely apologetic tone of Hare’s +life, which, indeed, is confessedly an incomplete presentation of +Sterling’s mental course after his opinions diverged from +those of his clerical biographer; while those attached friends +(and Sterling possessed the happy magic that secures many such) +who knew him best during this latter part of his career, would +naturally be pained to have it represented, though only by +implication, as a sort of deepening declension ending in a +virtual retraction. Of such friends Carlyle was the most +eminent, and perhaps the most highly valued, and, as co-trustee +with Archdeacon Hare of Sterling’s literary character and +writings, he felt a kind of responsibility that no mistaken idea +of his departed friend should remain before the world without +correction. Evidently, however, his “Life of +Sterling” was not so much the conscientious discharge of a +trust as a labor of love, and to this is owing its strong +charm. Carlyle here shows us his “sunny +side.” We no longer see him breathing out +threatenings and slaughter as in the Latter-Day Pamphlets, but +moving among the charities and amenities of life, loving and +beloved—a Teufelsdröckh still, but humanized by a +Blumine worthy of him. We have often wished that genius +would incline itself more frequently to the task of the +biographer—that when some great or good personage dies, +instead of the dreary three or five volumed compilations of +letter, and diary, and detail, little to the purpose, which two +thirds of the reading public have not the chance, nor the other +third the inclination, to read, we could have a real +“Life,” setting forth briefly and vividly the +man’s inward and outward struggles, aims, and achievements, +so as to make clear the meaning which his experience has for his +fellows. A few such lives (chiefly, indeed, +autobiographies) the world possesses, and they have, perhaps, +been more influential on the formation of character than any +other kind of reading. But the conditions required for the +perfection of life writing—personal intimacy, a loving and +poetic nature which sees the <!-- page 28--><a +name="page28"></a><span class="pagenum">p. 28</span>beauty and +the depth of familiar things, and the artistic power which seizes +characteristic points and renders them with lifelike +effect—are seldom found in combination. “The +Life of Sterling” is an instance of this rare +conjunction. Its comparatively tame scenes and incidents +gather picturesqueness and interest under the rich lights of +Carlyle’s mind. We are told neither too little nor +too much; the facts noted, the letters selected, are all such as +serve to give the liveliest conception of what Sterling was and +what he did; and though the book speaks much of other persons, +this collateral matter is all a kind of scene-painting, and is +accessory to the main purpose. The portrait of Coleridge, +for example, is precisely adapted to bring before us the +intellectual region in which Sterling lived for some time before +entering the Church. Almost every review has extracted this +admirable description, in which genial veneration and compassion +struggle with irresistible satire; but the emphasis of quotation +cannot be too often given to the following pregnant +paragraph:</p> +<blockquote><p>“The truth is, I now see Coleridge’s +talk and speculation was the emblem of himself. In it, as +in him, a ray of heavenly inspiration struggled, in a tragically +ineffectual degree, with the weakness of flesh and blood. +He says once, he ‘had skirted the howling deserts of +infidelity.’ This was evident enough; but he had not +had the courage, in defiance of pain and terror, to press +resolutely across said deserts to the new firm lands of faith +beyond; he preferred to create logical <i>fata-morganas</i> for +himself on this hither side, and laboriously solace himself with +these.”</p> +</blockquote> +<p>The above mentioned step of Sterling—his entering the +Church—is the point on which Carlyle is most decidedly at +issue with Archdeacon Hare. The latter holds that had +Sterling’s health permitted him to remain in the Church, he +would have escaped those aberrations from orthodoxy, which, in +the clerical view, are to be regarded as the failure and +shipwreck of his career, apparently thinking, like that friend of +Arnold’s who recommended a curacy as the best means of +clearing up Trinitarian difficulties, that “orders” +are a sort of spiritual <!-- page 29--><a name="page29"></a><span +class="pagenum">p. 29</span>backboard, which, by dint of obliging +a man to look as if he were strait, end by making him so. +According to Carlyle, on the contrary, the real +“aberration” of Sterling was his choice of the +clerical profession, which was simply a mistake as to his true +vocation:</p> +<blockquote><p>“Sterling,” he says, “was not +intrinsically, nor had ever been in the highest or chief degree, +a devotional mind. Of course all excellence in man, and +worship as the supreme excellence, was part of the inheritance of +this gifted man; but if called to define him, I should say +artist, not saint, was the real bent of his being.”</p> +</blockquote> +<p>Again:</p> +<blockquote><p>“No man of Sterling’s veracity, had he +clearly consulted his own heart, or had his own heart been +capable of clearly responding, and not been bewildered by +transient fantasies and theosophic moonshine, could have +undertaken this function. His heart would have answered, +‘No, thou canst not. What is incredible to thee, thou +shalt not, at thy soul’s peril, attempt to believe! +Elsewhither for a refuge, or die here. Go to perdition if +thou must, but not with a lie in thy mouth; by the eternal Maker, +no!’”</p> +</blockquote> +<p>From the period when Carlyle’s own acquaintance with +Sterling commenced, the Life has a double interest, from the +glimpses it gives us of the writer, as well as of his hero. +We are made present at their first introduction to each other; we +get a lively idea of their colloquies and walks together, and in +this easy way, without any heavy disquisition or narrative, we +obtain a clear insight into Sterling’s character and mental +progress. Above all, we are gladdened with a perception of +the affinity that exists between noble souls, in spite of +diversity in ideas—in what Carlyle calls “the logical +outcome” of the faculties. This “Life of +Sterling” is a touching monument of the capability human +nature possesses of the highest love, the love of the good and +beautiful in character, which is, after all, the essence of +piety. The style of the work, too, is for the most part at +once pure and rich; there are passages of deep pathos which come +upon the reader like a strain of solemn music, and <!-- page +30--><a name="page30"></a><span class="pagenum">p. +30</span>others which show that aptness of epithet, that masterly +power of close delineation, in which, perhaps, no writer has +excelled Carlyle.</p> +<p>We have said that we think this second “Life of +Sterling” justified by the first; but were it not so, the +book would justify itself.</p> +<h3><!-- page 31--><a name="page31"></a><span class="pagenum">p. +31</span>II. WOMAN IN FRANCE: MADAME DE SABLÉ. <a +name="citation31"></a><a href="#footnote31" +class="citation">[31]</a></h3> +<p>In 1847, a certain Count Leopold Ferri died at Padua, leaving +a library entirely composed of works written by women, in various +languages, and this library amounted to nearly 32,000 +volumes. We will not hazard any conjecture as to the +proportion of these volumes which a severe judge, like the priest +in Don Quixote, would deliver to the flames, but for our own +part, most of these we should care to rescue would be the works +of French women. With a few remarkable exceptions, our own +feminine literature is made up of books which could have been +better written by men—books which have the same relation to +literature is general, as academic prize poems have to poetry: +when not a feeble imitation, they are usually an absurd +exaggeration of the masculine style, like the swaggering gait of +a bad actress in male attire. Few English women have +written so much like a woman as Richardson’s Lady G. +Now we think it an immense mistake to maintain that there is no +sex in literature. Science has no sex: the mere knowing and +reasoning faculties, if they act correctly, must go through the +same process, and arrive at the same result. But in art and +literature, which imply the action of the entire being, in which +every fibre of the nature is engaged, in which every peculiar +modification of the individual makes itself felt, woman has +something specific to contribute. Under every imaginable +<!-- page 32--><a name="page32"></a><span class="pagenum">p. +32</span>social condition, she will necessarily have a class of +sensations and emotions—the maternal ones—which must +remain unknown to man; and the fact of her comparative physical +weakness, which, however it may have been exaggerated by a +vicious civilization, can never be cancelled, introduces a +distinctively feminine condition into the wondrous chemistry of +the affections and sentiments, which inevitably gives rise to +distinctive forms and combinations. A certain amount of +psychological difference between man and woman necessarily arises +out of the difference of sex, and instead of being destined to +vanish before a complete development of woman’s +intellectual and moral nature, will be a permanent source of +variety and beauty as long as the tender light and dewy freshness +of morning affect us differently from the strength and brilliancy +of the midday sun. And those delightful women of France, +who from the beginning of the seventeenth to the close of the +eighteenth century, formed some of the brightest threads in the +web of political and literary history, wrote under circumstances +which left the feminine character of their minds uncramped by +timidity, and unstrained by mistaken effort. They were not +trying to make a career for themselves; they thought little, in +many cases not at all, of the public; they wrote letters to their +lovers and friends, memoirs of their every-day lives, romances in +which they gave portraits of their familiar acquaintances, and +described the tragedy or comedy which was going on before their +eyes. Always refined and graceful, often witty, sometimes +judicious, they wrote what they saw, thought, and felt in their +habitual language, without proposing any model to themselves, +without any intention to prove that women could write as well as +men, without affecting manly views or suppressing womanly +ones. One may say, at least with regard to the women of the +seventeenth century, that their writings were but a charming +accident of their more charming lives, like the petals which the +wind shakes from the rose in its bloom. And it is but a +twin fact with this, that in France alone woman has had a vital +influence on the development <!-- page 33--><a +name="page33"></a><span class="pagenum">p. 33</span>of +literature; in France alone the mind of woman has passed like an +electric current through the language, making crisp and definite +what is elsewhere heavy and blurred; in France alone, if the +writings of women were swept away, a serious gap would be made in +the national history.</p> +<p>Patriotic gallantry may perhaps contend that English women +could, if they had liked, have written as well as their +neighbors; but we will leave the consideration of that question +to the reviewers of the literature that might have been. In +the literature that actually is, we must turn to France for the +highest examples of womanly achievement in almost every +department. We confess ourselves unacquainted with the +productions of those awful women of Italy, who held professorial +chairs, and were great in civil and canon law; we have made no +researches into the catacombs of female literature, but we think +we may safely conclude that they would yield no rivals to that +which is still unburied; and here, we suppose, the question of +pre-eminence can only lie between England and France. And +to this day, Madame de Sévigné remains the single +instance of a woman who is supreme in a class of literature which +has engaged the ambition of men; Madame Dacier still reigns the +queen of blue stockings, though women have long studied Greek +without shame; <a name="citation33"></a><a href="#footnote33" +class="citation">[33]</a> Madame de Staël’s name still +rises first to the lips when we are asked to mention a woman of +great intellectual power; Madame Roland is still the unrivalled +type of the sagacious and sternly heroic, yet lovable woman; +George Sand is the unapproached artist who, to Jean +Jacques’ eloquence and deep sense of external nature, +unites the clear delineation of character and the tragic depth of +passion. These great names, which mark different epochs, +soar like tall pines amidst a forest of less conspicuous, but not +less fascinating, female writers; and beneath these, again, are +<!-- page 34--><a name="page34"></a><span class="pagenum">p. +34</span>spread, like a thicket of hawthorns, eglantines, and +honey-suckles, the women who are known rather by what they +stimulated men to write, than by what they wrote +themselves—the women whose tact, wit, and personal radiance +created the atmosphere of the <i>Salon</i>, where literature, +philosophy, and science, emancipated from the trammels of +pedantry and technicality, entered on a brighter stage of +existence.</p> +<p>What were the causes of this earlier development and more +abundant manifestation of womanly intellect in France? The +primary one, perhaps, lies in the physiological characteristics +of the Gallic race—the small brain and vivacious +temperament which permit the fragile system of woman to sustain +the superlative activity requisite for intellectual creativeness; +while, on the other hand, the larger brain and slower temperament +of the English and Germans are, in the womanly organization, +generally dreamy and passive. The type of humanity in the +latter may be grander, but it requires a larger sum of conditions +to produce a perfect specimen. Throughout the animal world, +the higher the organization, the more frequent is the departure +from the normal form; we do not often see imperfectly developed +or ill-made insects, but we rarely see a perfectly developed, +well-made man. And thus the <i>physique</i> of a woman may +suffice as the substratum for a superior Gallic mind, but is too +thin a soil for a superior Teutonic one. Our theory is +borne out by the fact that among our own country-women those who +distinguish themselves by literary production more frequently +approach the Gallic than the Teutonic type; they are intense and +rapid rather than comprehensive. The woman of large +capacity can seldom rise beyond the absorption of ideas; her +physical conditions refuse to support the energy required for +spontaneous activity; the voltaic-pile is not strong enough to +produce crystallizations; phantasms of great ideas float through +her mind, but she has not the spell which will arrest them, and +give them fixity. This, more than unfavorable external +circumstances, is, we think, the reason why woman has not yet +contributed any new form to art, any discovery in <!-- page +35--><a name="page35"></a><span class="pagenum">p. +35</span>science, any deep-searching inquiry in philosophy. +The necessary physiological conditions are not present in +her. That under more favorable circumstances in the future, +these conditions may prove compatible with the feminine +organization, it would be rash to deny. For the present, we +are only concerned with our theory so far as it presents a +physiological basis for the intellectual effectiveness of French +women.</p> +<p>A secondary cause was probably the laxity of opinion and +practice with regard to the marriage-tie. Heaven forbid +that we should enter on a defence of French morals, most of all +in relation to marriage! But it is undeniable that unions +formed in the maturity of thought and feeling, and grounded only +on inherent fitness and mutual attraction, tended to bring women +into more intelligent sympathy with men, and to heighten and +complicate their share in the political drama. The +quiescence and security of the conjugal relation are doubtless +favorable to the manifestation of the highest qualities by +persons who have already attained a high standard of culture, but +rarely foster a passion sufficient to rouse all the faculties to +aid in winning or retaining its beloved object—to convert +indolence into activity, indifference into ardent partisanship, +dulness into perspicuity. Gallantry and intrigue are sorry +enough things in themselves, but they certainly serve better to +arouse the dormant faculties of woman than embroidery and +domestic drudgery, especially when, as in the high society of +France in the seventeenth century, they are refined by the +influence of Spanish chivalry, and controlled by the spirit of +Italian causticity. The dreamy and fantastic girl was +awakened to reality by the experience of wifehood and maternity, +and became capable of loving, not a mere phantom of her own +imagination, but a living man, struggling with the hatreds and +rivalries of the political arena; she espoused his quarrels, she +made herself, her fortune, and her influence, the stepping-stones +of his ambition; and the languid beauty, who had formerly seemed +ready to “die of a rose,” was seen to become the +heroine of an insurrection. The vivid interest in affairs +which was thus excited in woman <!-- page 36--><a +name="page36"></a><span class="pagenum">p. 36</span>must +obviously have tended to quicken her intellect, and give it a +practical application; and the very sorrows—the heart-pangs +and regrets which are inseparable from a life of +passion—deepened her nature by the questioning of self and +destiny which they occasioned, and by the energy demanded to +surmount them and live on. No wise person, we imagine, +wishes to restore the social condition of France in the +seventeenth century, or considers the ideal programme of +woman’s life to be a <i>marriage de convenance</i> at +fifteen, a career of gallantry from twenty to eight-and-thirty, +and penitence and piety for the rest of her days. +Nevertheless, that social condition has its good results, as much +as the madly superstitious Crusades had theirs.</p> +<p>But the most indisputable source of feminine culture and +development in France was the influence of the <i>salons</i>, +which, as all the world knows, were <i>réunions</i> of +both sexes, where conversation ran along the whole gamut of +subjects, from the frothiest <i>vers de société</i> +to the philosophy of Descartes. Richelieu had set the +fashion of uniting a taste for letters with the habits of polite +society and the pursuits of ambition; and in the first quarter of +the seventeenth century there were already several hôtels +in Paris, varying in social position from the closest proximity +of the Court to the debatable ground of the aristocracy and the +bourgeoisie, which served as a rendezvous for different circles +of people, bent on entertaining themselves either by showing +talent or admiring it. The most celebrated of these +rendezvous was the Hôtel de Rambouillet, which was at the +culmination of its glory in 1630, and did not become quite +extinct until 1648, when the troubles of the Fronde commencing, +its <i>habitués</i> were dispersed or absorbed by +political interests. The presiding genius of this +<i>salon</i>, the Marquise de Rambouillet, was the very model of +the woman who can act as anamalgam to the most incongruous +elements; beautiful, but not preoccupied by coquetry, or passion; +an enthusiastic admirer of talent, but with no pretensions to +talent on her own part; exquisitely refined in language and +manners, <!-- page 37--><a name="page37"></a><span +class="pagenum">p. 37</span>but warm and generous withal; not +given to entertain her guests with her own compositions, or to +paralyze them by her universal knowledge. She had once +<i>meant</i> to learn Latin, but had been prevented by an +illness; perhaps she was all the better acquainted with Italian +and Spanish productions, which, in default of a national +literature, were then the intellectual pabulum of all cultivated +persons in France who are unable to read the classics. In +her mild, agreeable presence was accomplished that blending of +the high-toned chivalry of Spain with the caustic wit and refined +irony of Italy, which issued in the creation of a new standard of +taste—the combination of the utmost exaltation in sentiment +with the utmost simplicity of language. Women are +peculiarly fitted to further such a combination—first, from +their greater tendency to mingle affection and imagination with +passion, and thus subtilize it into sentiment; and next, from +that dread of what overtaxes their intellectual energies, either +by difficulty, or monotony, which gives them an instinctive +fondness for lightness of treatment and airiness of expression, +thus making them cut short all prolixity and reject all +heaviness. When these womanly characteristics were brought +into conversational contact with the materials furnished by such +minds as those of Richelieu, Corneille, the Great Condé, +Balzac, and Bossuet, it is no wonder that the result was +something piquant and charming. Those famous +<i>habitués</i> of the Hôtel de Rambouillet did not, +apparently, first lay themselves out to entertain the ladies with +grimacing “small-talk,” and then take each other by +the sword-knot to discuss matters of real interest in a corner; +they rather sought to present their best ideas in the guise most +acceptable to intelligent and accomplished women. And the +conversation was not of literature only: war, politics, religion, +the lightest details of daily news—everything was +admissible, if only it were treated with refinement and +intelligence. The Hôtel de Rambouillet was no mere +literary <i>réunion</i>; it included <i>hommes +d’affaires</i> and soldiers as well as authors, and in such +a circle women would not become <i>bas bleus</i> or dreamy <!-- +page 38--><a name="page38"></a><span class="pagenum">p. +38</span>moralizers, ignorant of the world and of human nature, +but intelligent observers of character and events. It is +easy to understand, however, that with the herd of imitators who, +in Paris and the provinces, aped the style of this famous +<i>salon</i>, simplicity degenerated into affectation, and +nobility of sentiment was replaced by an inflated effort to +outstrip nature, so that the <i>genre précieux</i> drew +down the satire, which reached its climax in the +<i>Précieuses Ridicules</i> and <i>Les Femmes +Savantes</i>, the former of which appeared in 1660, and the +latter in 1673. But Madelon and Caltros are the lineal +descendants of Mademoiselle Scudery and her satellites, quite as +much as of the Hôtel de Rambouillet. The society +which assembled every Saturday in her <i>salon</i> was +exclusively literary, and although occasionally visited by a few +persons of high birth, bourgeois in its tone, and enamored of +madrigals, sonnets, stanzas, and <i>bouts rimés</i>. +The affectation that decks trivial things in fine language +belongs essentially to a class which sees another above it, and +is uneasy in the sense of its inferiority; and this affectation +is precisely the opposite of the original <i>genre +précieux</i>.</p> +<p>Another centre from which feminine influence radiated into the +national literature was the Palais du Luxembourg, where +Mademoiselle d’Orleans, in disgrace at court on account of +her share in the Fronde, held a little court of her own, and for +want of anything else to employ her active spirit busied herself +with literature. One fine morning it occurred to this +princess to ask all the persons who frequented her court, among +whom were Madame de Sévigné, Madame de la Fayette, +and La Rochefoucauld, to write their own portraits, and she at +once set the example. It was understood that defects and +virtues were to be spoken of with like candor. The idea was +carried out; those who were not clever or bold enough to write +for themselves employing the pen of a friend.</p> +<blockquote><p>“Such,” says M. Cousin, “was the +pastime of Mademoiselle and her friends during the years 1657 and +1658: from this pastime proceeded a complete literature. In +1659 Ségrais revised these portraits, added a considerable +number in prose and even in verse, and <!-- page 39--><a +name="page39"></a><span class="pagenum">p. 39</span>published the +whole in a handsome quarto volume, admirably printed, and now +become very rare, under the title, ‘Divers +Portraits.’ Only thirty copies were printed, not for +sale, but to be given as presents by Mademoiselle. The work +had a prodigious success. That which had made the fortune +of Mademoiselle de Scudéry’s romances—the +pleasure of seeing one’s portrait a little flattered, +curiosity to see that of others, the passion which the middle +class always have had and will have for knowing what goes on in +the aristocratic world (at that time not very easy of access), +the names of the illustrious persons who were here for the first +time described physically and morally with the utmost detail, +great ladies transformed all at once into writers, and +unconsciously inventing a new manner of writing, of which no book +gave the slightest idea, and which was the ordinary manner of +speaking of the aristocracy; this undefinable mixture of the +natural, the easy, and at the same time of the agreeable, and +supremely distinguished—all this charmed the court and the +town, and very early in the year 1659 permission was asked of +Mademoiselle to give a new edition of the privileged book for the +use of the public in general.”</p> +</blockquote> +<p>The fashion thus set, portraits multiplied throughout France, +until in 1688 La Bruyère adopted the form in his +“Characters,” and ennobled it by divesting it of +personality. We shall presently see that a still greater +work than La Bruyère’s also owed its suggestion to a +woman, whose salon was hardly a less fascinating resort than the +Hôtel de Rambouillet itself.</p> +<p>In proportion as the literature of a country is enriched and +culture becomes more generally diffused, personal influence is +less effective in the formation of taste and in the furtherance +of social advancement. It is no longer the coterie which +acts on literature, but literature which acts on the coterie; the +circle represented by the word <i>public</i> is ever widening, +and ambition, poising itself in order to hit a more distant mark, +neglects the successes of the salon. What was once lavished +prodigally in conversation is reserved for the volume or the +“article,” and the effort is not to betray +originality rather than to communicate it. As the old +coach-roads have sunk into disuse through the creation of +railways, so journalism tends more and more to divert information +from the channel of conversation into the <!-- page 40--><a +name="page40"></a><span class="pagenum">p. 40</span>channel of +the Press; no one is satisfied with a more circumscribed audience +than that very indeterminate abstraction “the +public,” and men find a vent for their opinions not in +talk, but in “copy.” We read the +<i>Athenæum</i> askance at the tea-table, and take notes +from the <i>Philosophical Journal</i> at a soirée; we +invite our friends that we may thrust a book into their hands, +and presuppose an exclusive desire in the “ladies” to +discuss their own matters, “that we may crackle the +<i>Times</i>” at our ease. In fact, the evident +tendency of things to contract personal communication within the +narrowest limits makes us tremble lest some further development +of the electric telegraph should reduce us to a society of mutes, +or to a sort of insects communicating by ingenious antenna of our +own invention. Things were far from having reached this +pass in the last century; but even then literature and society +had outgrown the nursing of coteries, and although many +<i>salons</i> of that period were worthy successors of the +Hôtel de Rambouillet, they were simply a recreation, not an +influence. Enviable evenings, no doubt, were passed in +them; and if we could be carried back to any of them at will, we +should hardly know whether to choose the Wednesday dinner at +Madame Geoffrin’s, with d’Alembert, Mademoiselle de +l’Espinasse, Grimm, and the rest, or the graver society +which, thirty years later, gathered round Condorcet and his +lovely young wife. The <i>salon</i> retained its +attractions, but its power was gone: the stream of life had +become too broad and deep for such small rills to affect it.</p> +<p>A fair comparison between the French women of the seventeenth +century and those of the eighteenth would, perhaps, have a +balanced result, though it is common to be a partisan on this +subject. The former have more exaltation, perhaps more +nobility of sentiment, and less consciousness in their +intellectual activity—less of the <i>femme auteur</i>, +which was Rousseau’s horror in Madame d’Epinay; but +the latter have a richer fund of ideas—not more ingenuity, +but the materials of an additional century for their ingenuity to +work upon. The women of the seventeenth century, when love +was on the wane, took to <!-- page 41--><a +name="page41"></a><span class="pagenum">p. 41</span>devotion, at +first mildly and by halves, as English women take to caps, and +finally without compromise; with the women of the eighteenth +century, Bossuet and Massillon had given way to Voltaire and +Rousseau; and when youth and beauty failed, then they were thrown +on their own moral strength.</p> +<p>M. Cousin is especially enamored of the women of the +seventeenth century, and relieves himself from his labors in +philosophy by making researches into the original documents which +throw light upon their lives. Last year he gave us some +results of these researches in a volume on the youth of the +Duchess de Longueville; and he has just followed it up with a +second volume, in which he further illustrates her career by +tracing it in connection with that of her friend, Madame de +Sablé. The materials to which he has had recourse +for this purpose are chiefly two celebrated collections of +manuscript: that of Conrart, the first secretary to the French +Academy, one of those universally curious people who seem made +for the annoyance of contemporaries and the benefit of posterity; +and that of Valant, who was at once the physician, the secretary, +and general steward of Madame de Sablé, and who, with or +without her permission, possessed himself of the letters +addressed to her by her numerous correspondents during the latter +part of her life, and of various papers having some personal or +literary interest attached to them. From these stores M. +Cousin has selected many documents previously unedited; and +though he often leaves us something to desire in the arrangement +of his materials, this volume of his on Madame de Sablé is +very acceptable to us, for she interests us quite enough to carry +us through more than three hundred pages of rather scattered +narrative, and through an appendix of correspondence in small +type. M. Cousin justly appreciates her character as +“un heureux mélange de raison, d’esprit, +d’agrément, et de bonté;” and perhaps +there are few better specimens of the woman who is extreme in +nothing but sympathetic in all things; who affects us by no +special quality, but by her entire being; whose nature has no +<i>tons criards</i>, but is like those textures which, <!-- page +42--><a name="page42"></a><span class="pagenum">p. 42</span>from +their harmonious blending of all colors, give repose to the eye, +and do not weary us though we see them every day. Madame de +Sablé is also a striking example of the one order of +influence which woman has exercised over literature in France; +and on this ground, as well as intrinsically, she is worth +studying. If the reader agrees with us he will perhaps be +inclined, as we are, to dwell a little on the chief points in her +life and character.</p> +<p>Madeline de Souvré, daughter of the Marquis of +Courtenvaux, a nobleman distinguished enough to be chosen as +governor of Louis XIII., was born in 1599, on the threshold of +that seventeenth century, the brilliant genius of which is mildly +reflected in her mind and history. Thus, when in 1635 her +more celebrated friend, Mademoiselle de Bourbon, afterward the +Duchess de Longueville, made her appearance at the Hôtel de +Rambouillet, Madame de Sablé had nearly crossed that +tableland of maturity which precedes a woman’s descent +toward old age. She had been married in 1614, to Philippe +Emanuel de Laval-Montmorency, Seigneur de Bois-Dauphin, and +Marquis de Sablé, of whom nothing further is known than +that he died in 1640, leaving her the richer by four children, +but with a fortune considerably embarrassed. With beauty +and high rank added to the mental attractions of which we have +abundant evidence, we may well believe that Madame de +Sablé’s youth was brilliant. For her beauty, +we have the testimony of sober Madame de Motteville, who also +speaks of her as having “beaucoup de lumière et de +sincérité;” and in the following passage very +graphically indicates one phase of Madame de Sablé’s +character:</p> +<blockquote><p>“The Marquise de Sablé was one of +those whose beauty made the most noise when the Queen came into +France. But if she was amiable, she was still more desirous +of appearing so; this lady’s self-love rendered her too +sensitive to the regard which men exhibited toward her. +There yet existed in France some remains of the politeness which +Catherine de Medici had introduced from Italy, and the new +dramas, with all the other works in prose and verse, which <!-- +page 43--><a name="page43"></a><span class="pagenum">p. +43</span>came from Madrid, were thought to have such great +delicacy, that she (Madame de Sablé) had conceived a high +idea of the gallantry which the Spaniards had learned from the +Moors.</p> +<p>“She was persuaded that men can, without crime, have +tender sentiments for women—that the desire of pleasing +them led men to the greatest and finest actions—roused +their intelligence, and inspired them with liberality, and all +sorts of virtues; but, on the other hand, women, who were the +ornament of the world, and made to be served and adored, ought +not to admit anything from them but their respectful +attentions. As this lady supported her views with much +talent and great beauty, she had given them authority in her +time, and the number and consideration of those who continued to +associate with her have caused to subsist in our day what the +Spaniards call <i>finezas</i>.”</p> +</blockquote> +<p>Here is the grand element of the original <i>femme +précieuse</i>, and it appears farther, in a detail also +reported by Madame de Motteville, that Madame de Sablé had +a passionate admirer in the accomplished Duc de Montmorency, and +apparently reciprocated his regard; but discovering (at what +period of their attachment is unknown) that he was raising a +lover’s eyes toward the queen, she broke with him at +once. “I have heard her say,” tells Madame de +Motteville, “that her pride was such with regard to the Duc +de Montmorency, that at the first demonstrations which he gave of +his change, she refused to see him any more, being unable to +receive with satisfaction attentions which she had to share with +the greatest princess in the world.” There is no +evidence except the untrustworthy assertion of Tallement de +Réaux, that Madame de Sablé had any other +<i>liaison</i> than this; and the probability of the negative is +increased by the ardor of her friendships. The strongest of +these was formed early in life with Mademoiselle Dona +d’Attichy, afterward Comtesse de Maure; it survived the +effervescence of youth, and the closest intimacy of middle age, +and was only terminated by the death of the latter in 1663. +A little incident in this friendship is so characteristic in the +transcendentalism which was then carried into all the affections, +that it is worth relating at length. Mademoiselle +d’Attichy, in her grief and indignation at +Richelieu’s treatment of her relative, <!-- page 44--><a +name="page44"></a><span class="pagenum">p. 44</span>quitted +Paris, and was about to join her friend at Sablé, when she +suddenly discovered that Madame de Sablé, in a letter to +Madame de Rambouillet, had said that her greatest happiness would +be to pass her life with Julie de Rambouillet, afterward Madame +de Montausier. To Anne d’Attichy this appears nothing +less than the crime of <i>lèse-amitié</i>. No +explanations will appease her: she refuses to accept the +assurance that the offensive expression was used simply out of +unreflecting conformity to the style of the Hôtel de +Rambouillet—that it was mere +“<i>galimatias</i>.” She gives up her journey, +and writes a letter, which is the only one Madame de Sablé +chose to preserve, when, in her period of devotion, she +sacrificed the records of her youth. Here it is:</p> +<blockquote><p>“I have seen this letter in which you tell +me there is so much <i>galimatias</i>, and I assure you that I +have not found any at all. On the contrary, I find +everything very plainly expressed, and among others, one which is +too explicit for my satisfaction—namely, what you have said +to Madame de Rambouillet, that if you tried to imagine a +perfectly happy life for yourself, it would be to pass it all +alone with Mademoiselle de Rambouillet. You know whether +any one can be more persuaded than I am of her merit; but I +confess to you that that has not prevented me from being +surprised that you could entertain a thought which did so great +an injury to our friendship. As to believing that you said +this to one, and wrote it to the other, simply for the sake of +paying them an agreeable compliment, I have too high an esteem +for your courage to be able to imagine that complaisance would +cause you thus to betray the sentiments of your heart, especially +on a subject in which, as they were unfavorable to me, I think +you would have the more reason for concealing them, the affection +which I have for you being so well known to every one, and +especially to Mademoiselle de Rambouillet, so that I doubt +whether she will not have been more sensible of the wrong you +have done me, than of the advantage you have given her. The +circumstance of this letter falling into my hands has forcibly +reminded me of these lines of Bertaut:</p> +<p>“‘Malheureuse est l’ignorance<br /> +Et plus malheureux le savoir.”</p> +<p>“Having through this lost a confidence which alone +rendered life supportable to me, it is impossible for me to take +the journey so <!-- page 45--><a name="page45"></a><span +class="pagenum">p. 45</span>much thought of. For would +there be any propriety in travelling sixty miles in this season, +in order to burden you with a person so little suited to you, +that after years of a passion without parallel, you cannot help +thinking that the greatest pleasure of your life would be to pass +it without her? I return, then, into my solitude, to +examine the defects which cause me so much unhappiness, and +unless I can correct them, I should have less joy than confusion +in seeing you.”</p> +</blockquote> +<p>It speaks strongly for the charm of Madame de +Sablé’s nature that she was able to retain so +susceptible a friend as Mademoiselle d’Attichy in spite of +numerous other friendships, some of which, especially that with +Madame de Longueville, were far from lukewarm—in spite too +of a tendency in herself to distrust the affection of others +toward her, and to wait for advances rather than to make +them. We find many traces of this tendency in the +affectionate remonstrances addressed to her by Madame de +Longueville, now for shutting herself up from her friends, now +for doubting that her letters are acceptable. Here is a +little passage from one of these remonstrances which indicates a +trait of Madame de Sablé, and is in itself a bit of +excellent sense, worthy the consideration of lovers and friends +in general: “I am very much afraid that if I leave to you +the care of letting me know when I can see you, I shall be a long +time without having that pleasure, and that nothing will incline +you to procure it me, for I have always observed a certain +lukewarmness in your friendship after our <i>explanations</i>, +from which I have never seen you thoroughly recover; and that is +why I dread explanations, for however good they may be in +themselves, since they serve to reconcile people, it must always +be admitted, to their shame, that they are at least the effect of +a bad cause, and that if they remove it for a time they +<i>sometimes leave a certain facility in getting angry again</i>, +which, without diminishing friendship, renders its intercourse +less agreeable. It seems to me that I find all this in your +behavior to me; so I am not wrong in sending to know if you wish +to have me to-day.” It is clear that Madame de +Sablé was far <!-- page 46--><a name="page46"></a><span +class="pagenum">p. 46</span>from having what Sainte-Beuve calls +the one fault of Madame Necker—absolute perfection. A +certain exquisiteness in her physical and moral nature was, as we +shall see, the source of more than one weakness, but the +perception of these weaknesses, which is indicated in Madame de +Longueville’s letters, heightens our idea of the attractive +qualities which notwithstanding drew from her, at the sober age +of forty, such expressions as these: “I assure you that you +are the person in all the world whom it would be most agreeable +to me to see, and there is no one whose intercourse is a ground +of truer satisfaction to me. It is admirable that at all +times, and amidst all changes, the taste for your society remains +in me; and, <i>if one ought to thank God for the joys which do +not tend to salvation</i>, I should thank him with all my heart +for having preserved that to me at a time in which he has taken +away from me all others.”</p> +<p>Since we have entered on the chapter of Madame de +Sablé’s weaknesses, this is the place to mention +what was the subject of endless raillery from her +friends—her elaborate precaution about her health, and her +dread of infection, even from diseases the least +communicable. Perhaps this anxiety was founded as much on +æsthetic as on physical grounds, on disgust at the details +of illness as much as on dread of suffering: with a cold in the +head or a bilious complaint, the exquisite +<i>précieuse</i> must have been considerably less +conscious of being “the ornament of the world,” and +“made to be adored.” Even her friendship, +strong as it was, was not strong enough to overcome her horror of +contagion; for when Mademoiselle de Bourbon, recently become +Madame de Longueville, was attacked by small-pox, Madame de +Sablé for some time had not courage to visit her, or even +to see Mademoiselle de Rambouillet, who was assiduous in her +attendance on the patient. A little correspondence +<i>à propos</i> of these circumstances so well exhibits +the graceful badinage in which the great ladies of that day were +adepts, that we are attempted to quote one short letter.</p> +<blockquote><p style="text-align: center"><!-- page 47--><a +name="page47"></a><span class="pagenum">p. +47</span>“<i>Mlle. de Rambouillet to the Marquise de +Sablé</i>.”</p> +<p>“Mlle. de Chalais (<i>dame de compagnie</i> to the +Marquise) will please to read this letter to Mme. la Marquise, +<i>out of</i> a draught.</p> +<p>“Madame, I do not think it possible to begin my treaty +with you too early, for I am convinced that between the first +proposition made to me that I should see you, and the conclusion, +you will have so many reflections to make, so many physicians to +consult, and so many fears to surmount, that I shall have full +leisure to air myself. The conditions which I offer to +fulfil for this purpose are, not to visit you until I have been +three days absent from the Hôtel de Condé (where +Mme. de Longueville was ill), to choose a frosty day, not to +approach you within four paces, not to sit down on more than one +seat. You may also have a great fire in your room, burn +juniper in the four corners, surround yourself with imperial +vinegar, with rue and wormwood. If you can feel yourself +safe under these conditions, without my cutting off my hair, I +swear to you to execute them religiously; and if you want +examples to fortify you, I can tell you that the Queen consented +to see M. Chaudebonne, when he had come directly from Mme. de +Bourbon’s room, and that Mme. d’Aiguillon, who has +good taste in such matters, and is free from reproach on these +points, has just sent me word that if I did not go to see her she +would come to me.”</p> +</blockquote> +<p>Madame de Sablé betrays in her reply that she winces +under this raillery, and thus provokes a rather severe though +polite rejoinder, which, added to the fact that Madame de +Longueville is convalescent, rouses her courage to the pitch of +paying the formidable visit. Mademoiselle de Rambouillet, +made aware through their mutual friend Voiture, that her sarcasm +has cut rather too deep, winds up the matter by writing that very +difficult production a perfectly conciliatory yet dignified +apology. Peculiarities like this always deepen with age, +and accordingly, fifteen years later, we find Madame +D’Orleans in her “Princesse de +Paphlagonia”—a romance in which she describes her +court, with the little quarrels and other affairs that agitated +it—giving the following amusing picture, or rather +caricature, of the extent to which Madame de Sablé carried +her pathological mania, which seems to have been shared by her +friend the Countess de Maure (Mademoiselle <!-- page 48--><a +name="page48"></a><span class="pagenum">p. +48</span>d’Attichy). In the romance, these two ladies +appear under the names of Princesse Parthénie and the +Reine de Mionie.</p> +<blockquote><p>“There was not an hour in the day in which +they did not confer together on the means of avoiding death, and +on the art of rendering themselves immortal. Their +conferences did not take place like those of other people; the +fear of breathing an air which was too cold or too warm, the +dread lest the wind should be too dry or too moist—in +short, the imagination that the weather might not be as temperate +as they thought necessary for the preservation of their health, +caused them to write letters from one room to the other. It +would be extremely fortunate if these notes could be found, and +formed into a collection. I am convinced that they would +contain rules for the regimen of life, precautions even as to the +proper time for applying remedies, and also remedies which +Hippocrates and Galen, with all their science, never heard +of. Such a collection would be very useful to the public, +and would be highly profitable to the faculties of Paris and +Montpellier. If these letters were discovered, great +advantages of all kinds might be derived from them, for they were +princesses who had nothing mortal about them but the +<i>knowledge</i> that they were mortal. In their writings +might be learned all politeness in style, and the most delicate +manner of speaking on all subjects. There is nothing with +which they were not acquainted; they knew the affairs of all the +States in the world, through the share they had in all the +intrigues of its private members, either in matters of gallantry, +as in other things, on which their advice was necessary; either +to adjust embroilments and quarrels, or to excite them, for the +sake of the advantages which their friends could derive from +them;—in a word, they were persons through whose hands the +secrets of the whole world had to pass. The Princess +Parthénie (Mme. de Sablé) had a palate as delicate +as her mind; nothing could equal the magnificence of the +entertainments she gave; all the dishes were exquisite, and her +cleanliness was beyond all that could be imagined. It was +in their time that writing came into use; previously nothing was +written but marriage contracts, and letters were never heard of; +thus it is to them that we owe a practice so convenient in +intercourse.”</p> +</blockquote> +<p>Still later in 1669, when the most uncompromising of the Port +Royalists seemed to tax Madame de Sablé with lukewarmness +that she did not join them at Port-Royal-des-Champs, we find her +writing to the stern M. de Sévigny: “En +vérité, je <!-- page 49--><a +name="page49"></a><span class="pagenum">p. 49</span>crois que je +ne pourrois mieux faire que de tout quitter et de m’en +aller là. Mais que deviendroient ces frayeurs de +n’avoir pas de médicines à choisir, ni de +chirurgien pour me saigner?”</p> +<p>Mademoiselle, as we have seen, hints at the love of delicate +eating, which many of Madame de Sablé’s friends +numbered among her foibles, especially after her religious career +had commenced. She had a genius in<i> friandise</i>, and +knew how to gratify the palate without offending the highest +sense of refinement. Her sympathetic nature showed itself +in this as in other things; she was always sending <i>bonnes +bouches</i> to her friends, and trying to communicate to them her +science and taste in the affairs of the table. Madame de +Longueville, who had not the luxurious tendencies of her friend, +writes: “Je vous demande au nom de Dieu, que vous ne me +prépariez aucun ragoût. Surtout ne me donnez +point de festin. Au nom de Dieu, qu’il n’y ait +rien que ce qu’on peut manger, car vous savez que +c’est inutile pour moi; de plus j’en ai +scrupule.” But other friends had more appreciation of +her niceties. Voiture thanks her for her melons, and +assures her that they are better than those of yesterday; Madame +de Choisy hopes that her ridicule of Jansenism will not provoke +Madame de Sablé to refuse her the receipt for salad; and +La Rochefoucauld writes: “You cannot do me a greater +charity than to permit the bearer of this letter to enter into +the mysteries of your marmalade and your genuine preserves, and I +humbly entreat you to do everything you can in his favor. +If I could hope for two dishes of those preserves, which I did +not deserve to eat before, I should be indebted to you all my +life.” For our own part, being as far as possible +from fraternizing with those spiritual people who convert a +deficiency into a principle, and pique themselves on an obtuse +palate as a point of superiority, we are not inclined to number +Madame de Sablé’s <i>friandise</i> among her +defects. M. Cousin, too, is apologetic on this point. +He says:</p> +<blockquote><p>“It was only the excess of a delicacy which +can be really understood, and a sort of fidelity to the character +of <i>précieuse</i>. As the <i>précieuse</i> +did nothing according to common usage, she could not dine <!-- +page 50--><a name="page50"></a><span class="pagenum">p. +50</span>like another. We have cited a passage from Mme. de +Motteville, where Mme. de Sablé is represented in her +first youth at the Hôtel de Rambouillet, maintaining that +woman is born to be an ornament to the world, and to receive the +adoration of men. The woman worthy of the name ought always +to appear above material wants, and retain, even in the most +vulgar details of life, something distinguished and +purified. Eating is a very necessary operation, but one +which is not agreeable to the eye. Mme. de Sablé +insisted on its being conducted with a peculiar +cleanliness. According to her it was not every woman who +could with impunity be at table in the presence of a lover; the +first distortion of the face, she said, would be enough to spoil +all. Gross meals made for the body merely ought to be +abandoned to <i>bourgeoises</i>, and the refined woman should +appear to take a little nourishment merely to sustain her, and +even to divert her, as one takes refreshments and ices. +Wealth did not suffice for this: a particular talent was +required. Mme. de Sablé was a mistress in this +art. She had transported the aristocratic spirit, and the +<i>genre précieux</i>, good breeding and good taste, even +into cookery. Her dinners, without any opulence, were +celebrated and sought after.”</p> +</blockquote> +<p>It is quite in accordance with all this that Madame de +Sablé should delight in fine scents, and we find that she +did; for being threatened, in her Port Royal days, when she was +at an advanced age, with the loss of smell, and writing for +sympathy and information to Mère Agnès, who had +lost that sense early in life, she receives this admonition from +the stern saint: “You would gain by this loss, my very dear +sister, if you made use of it as a satisfaction to God, for +having had too much pleasure in delicious scents.” +Scarron describes her as</p> +<blockquote><p>“La non pareille Bois-Dauphine,<br /> +<i>Entre dames perle très fine</i>,”</p> +</blockquote> +<p>and the superlative delicacy implied by this epithet seems to +have belonged equally to her personal habits, her affections, and +her intellect.</p> +<p>Madame de Sablé’s life, for anything we know, +flowed on evenly enough until 1640, when the death of her husband +threw upon her the care of an embarrassed fortune. She +found a friend in Réné de Longueil, Seigneur de +Maisons, of whom we are content to know no more than that he +helped <!-- page 51--><a name="page51"></a><span +class="pagenum">p. 51</span>Madame de Sablé to arrange her +affairs, though only by means of alienating from her family the +estate of Sablé, that his house was her refuge during the +blockade of Paris in 1649, and that she was not unmindful of her +obligations to him, when, subsequently, her credit could be +serviceable to him at court. In the midst of these +pecuniary troubles came a more terrible trial—the loss of +her favorite son, the brave and handsome Guy de Laval, who, after +a brilliant career in the campaigns of Condé, was killed +at the siege of Dunkirk, in 1646, when scarcely +four-and-twenty. The fine qualities of this young man had +endeared him to the whole army, and especially to Condé, +had won him the hand of the Chancellor Séguire’s +daughter, and had thus opened to him the prospect of the highest +honors. His loss seems to have been the most real sorrow of +Madame de Sablé’s life. Soon after followed +the commotions of the Fronde, which put a stop to social +intercourse, and threw the closest friends into opposite +ranks. According to Lenet, who relies on the authority of +Gourville, Madame de Sablé was under strong obligations to +the court, being in the receipt of a pension of 2000 crowns; at +all events, she adhered throughout to the Queen and Mazarin, but +being as far as possible from a fierce partisan, and given both +by disposition and judgment to hear both sides of the question, +she acted as a conciliator, and retained her friends of both +parties. The Countess de Maure, whose husband was the most +obstinate of <i>frondeurs</i>, remained throughout her most +cherished friend, and she kept up a constant correspondence with +the lovely and intrepid heroine of the Fronde, Madame de +Longueville. Her activity was directed to the extinction of +animosities, by bringing about marriages between the Montagues +and Capulets of the Fronde—between the Prince de +Condé, or his brother, and the niece of Mazarin, or +between the three nieces of Mazarin and the sons of three +noblemen who were distinguished leaders of the Fronde. +Though her projects were not realized, her conciliatory position +enabled her to preserve all her friendships intact, and when the +political <!-- page 52--><a name="page52"></a><span +class="pagenum">p. 52</span>tempest was over, she could assemble +around her in her residence, in the Place Royal, the same society +as before. Madame de Sablé was now approaching her +twelfth <i>lustrum</i>, and though the charms of her mind and +character made her more sought after than most younger women, it +is not surprising that, sharing as she did in the religious ideas +of her time, the concerns of “salvation” seemed to +become pressing. A religious retirement, which did not +exclude the reception of literary friends or the care for +personal comforts, made the most becoming frame for age and +diminished fortune. Jansenism was then to ordinary +Catholicism what Puseyism is to ordinary Church of Englandism in +these days—it was a <i>récherché</i> form of +piety unshared by the vulgar; and one sees at once that it must +have special attractions for the <i>précieuse</i>. +Madame de Sablé, then, probably about 1655 or ’56, +determined to retire to Port Royal, not because she was already +devout, but because she hoped to become so; as, however, she +wished to retain the pleasure of intercourse with friends who +were still worldly, she built for herself a set of apartments at +once distinct from the monastery and attached to it. Here, +with a comfortable establishment, consisting of her secretary, +Dr. Valant, Mademoiselle de Chalais, formerly her <i>dame de +compagnie</i>, and now become her friend; an excellent cook; a +few other servants, and for a considerable time a carriage and +coachman; with her best friends within a moderate distance, she +could, as M. Cousin says, be out of the noise of the world +without altogether forsaking it, preserve her dearest +friendships, and have before her eyes edifying +examples—“vaquer enfin à son aise aux soins de +son salut et à ceux de sa santé.”</p> +<p>We have hitherto looked only at one phase of Madame de +Sablé’s character and influence—that of the +<i>précieuse</i>. But she was much more than this: +she was the valuable, trusted friend of noble women and +distinguished men; she was the animating spirit of a society, +whence issued a new form of French literature; she was the woman +of large capacity and large heart, whom Pascal sought to please, +to whom Arnauld submitted <!-- page 53--><a +name="page53"></a><span class="pagenum">p. 53</span>the Discourse +prefixed to his “Logic,” and to whom La Rochefoucauld +writes: “Vous savez que je ne crois que vous êtes sur +de certains chapitres, et surtout sur les replis da +cœur.” The papers preserved by her secretary, +Valant, show that she maintained an extensive correspondence with +persons of various rank and character; that her pen was untiring +in the interest of others; that men made her the depositary of +their thoughts, women of their sorrows; that her friends were as +impatient, when she secluded herself, as if they had been rival +lovers and she a youthful beauty. It is into her ear that +Madame de Longueville pours her troubles and difficulties, and +that Madame de la Fayette communicates her little alarms, lest +young Count de St. Paul should have detected her intimacy with La +Rochefoucauld. <a name="citation53"></a><a href="#footnote53" +class="citation">[53]</a> The few of Madame de +Sablé’s letters which survive show that she excelled +in that epistolary style which was the specialty of the +Hôtel de Rambouillet: one to Madame de Montausier, in favor +of M. Périer, the brother-in-law of Pascal, is a happy +mixture of good taste and good sense; but among them all we +prefer quoting one to the Duchess de la Tremouille. It is +light and pretty, and made out of almost nothing, like soap, +bubbles.</p> +<blockquote><p>“Je croix qu’il n’y a que moi +qui face si bien tout le contraire de ce que je veux faire, car +il est vrai qu’il n’y a personne que j’honore +plus que vous, et j’ai si bien fait qu’il est quasi +impossible que vous le puissiez croire. Ce n’estoit +pas assez pour vous persuader que je suis indigne de vos bonnes +grâces et de votre souvenir que d’avoir manqué +fort longtemps à vous écrire; il falloit encore +retarder quinze jours à me donner l’honneur de +répondre à votre lettre. En +vérité, Madame, cela me fait parôitre si +coupable, que vers tout autre que vous j’aimeroix mieux +l’être en effet que d’entreprendre une chose si +difficile qu’ est celle de me justifier. Mais je me +sens si innocente <!-- page 54--><a name="page54"></a><span +class="pagenum">p. 54</span>dans mon âme, et j’ai +tant d’estime, de respect et d’affection pour vous, +qu’il me semble que vous devez le connôitre à +cent lieues de distance d’ici, encore que je ne vous dise +pas un mot. C’est ce que me donne le courage de vous +écrire à cette heure, mais non pas ce qui +m’en a empêché si longtemps. J’ai +commencé, a faillir par force, ayant eu beaucoup de maux, +et depuis je l’ai faite par honte, et je vous avoue que si +je n’avois à cette heure la confiance que vous +m’avez donnée en me rassurant, et celle que je tire +de mes propres sentimens pour vous, je n’oserois jamais +entreprendre de vous faire souvenir de moi; mais je +m’assure que vous oublierez tout, sur la protestation que +je vous fais de ne me laisser plus endurcir en mes fautes et de +demeurer inviolablement, Madame, votre, etc.”</p> +</blockquote> +<p>Was not the woman, who could unite the ease and grace +indicated by this letter, with an intellect that men thought +worth consulting on matters of reasoning and philosophy, with +warm affections, untiring activity for others, no ambition as an +authoress, and an insight into <i>confitures</i> and +<i>ragoûts</i>, a rare combination? No wonder that +her <i>salon</i> at Port Royal was the favorite resort of such +women as Madame de la Fayette, Madame de Montausier, Madame de +Longueville, and Madame de Hautefort; and of such men as Pascal, +La Rochefoucauld, Nicole, and Domat. The collections of +Valant contain papers which show what were the habitual subjects +of conversation in this salon. Theology, of course, was a +chief topic; but physics and metaphysics had their turn, and +still more frequently morals, taken in their widest sense. +There were “Conferences on Calvinism,” of which an +abstract is preserved. When Rohault invented his glass +tubes to serve for the barometrical experiments in which Pascal +had roused a strong interest, the Marquis de Sourdis entertained +the society with a paper entitled “Why Water Mounts in a +Glass Tube.” Cartesianism was an exciting topic here, +as well as everywhere else in France; it had its partisans and +opponents, and papers were read containing “Thoughts on the +Opinions of M. Descartes.” These lofty matters were +varied by discussions on love and friendship, on the drama, and +on most of the things in heaven and earth which the philosophy of +that day <!-- page 55--><a name="page55"></a><span +class="pagenum">p. 55</span>dreamt of. +Morals—generalizations on human affections, sentiments, and +conduct—seem to have been the favorite theme; and the aim +was to reduce these generalizations to their briefest form of +expression, to give them the epigrammatic turn which made them +portable in the memory. This was the specialty of Madame de +Sablé’s circle, and was, probably, due to her own +tendency. As the Hôtel de Rambouillet was the nursery +of graceful letter-writing, and the Luxembourg of +“portraits” and “characters,” so Madame +de Sablé’s <i>salon</i> fostered that taste for the +sententious style, to which we owe, probably, some of the best +<i>Pensées</i> of Pascal, and certainly, the +“Maxims” of La Rochefoucauld. Madame de +Sablé herself wrote maxims, which were circulated among +her friends; and, after her death, were published by the +Abbé d’Ailly. They have the excellent sense +and nobility of feeling which we should expect in everything of +hers; but they have no stamp of genius or individual character: +they are, to the “Maxims” of La Rochefoucauld, what +the vase moulded in dull, heavy clay is to the vase which the +action of fire has made light, brittle, and transparent. +She also wrote a treatise on Education, which is much praised by +La Rochefoucauld and M. d’Andilly; but which seems no +longer to be found: probably it was not much more elaborate than +her so-called “Treatise on Friendship,” which is but +a short string of maxims. Madame de Sablé’s +forte was evidently not to write herself, but to stimulate others +to write; to show that sympathy and appreciation which are as +genial and encouraging as the morning sunbeams. She +seconded a man’s wit with understanding—one of the +best offices which womanly intellect has rendered to the +advancement of culture; and the absence of originality made her +all the more receptive toward the originality of others.</p> +<p>The manuscripts of Pascal show that many of the +<i>Pensées</i>, which are commonly supposed to be raw +materials for a great work on religion, were remodelled again and +again, in order to bring them to the highest degree of terseness +and finish, which <!-- page 56--><a name="page56"></a><span +class="pagenum">p. 56</span>would hardly have been the case if +they had only been part of a quarry for a greater +production. Thoughts, which are merely collected as +materials, as stones out of which a building is to be erected, +are not cut into facets, and polished like amethysts or +emeralds. Since Pascal was from the first in the habit of +visiting Madame de Sablé, at Port Royal, with his sister, +Madame Périer (who was one of Madame de +Sablé’s dearest friends), we may well suppose that +he would throw some of his jewels among the large and small coin +of maxims, which were a sort of subscription money there. +Many of them have an epigrammatical piquancy, which was just the +thing to charm a circle of vivacious and intelligent women: they +seem to come from a La Rochefoucauld who has been dipped over +again in philosophy and wit, and received a new layer. But +whether or not Madame de Sablé’s influence served to +enrich the <i>Pensées</i> of Pascal, it is clear that but +for her influence the “Maxims” of La Rochefoucauld +would never have existed. Just as in some circles the +effort is, who shall make the best puns (<i>horibile dictu</i>!), +or the best charades, in the <i>salon</i> of Port Royal the +amusement was to fabricate maxims. La Rochefoucauld said, +“L’envie de faire des maximes se gagne comme la +rhume.” So far from claiming for himself the +initiation of this form of writing, he accuses Jacques Esprit, +another <i>habitué</i> of Madame de Sablé’s +<i>salon</i>, of having excited in him the taste for maxims, in +order to trouble his repose. The said Esprit was an +academician, and had been a frequenter of the Hôtel de +Rambouillet. He had already published “Maxims in +Verse,” and he subsequently produced a book called +“La Faussete des Vertus Humaines,” which seems to +consist of Rochefoucauldism become flat with an infusion of sour +Calvinism. Nevertheless, La Rochefoucauld seems to have +prized him, to have appealed to his judgment, and to have +concocted maxims with him, which he afterward begs him to submit +to Madame Sablé. He sends a little batch of maxims +to her himself, and asks for an equivalent in the shape of good +eatables: “Voilà tout ce que j’ai de maximes; +mais <!-- page 57--><a name="page57"></a><span class="pagenum">p. +57</span>comme je ne donne rien pour rien, je vous demande un +potage aux carottes, un ragoût de mouton,” etc. +The taste and the talent enhanced each other; until, at last, La +Rochefoucauld began to be conscious of his pre-eminence in the +circle of maxim-mongers, and thought of a wider audience. +Thus grew up the famous “Maxims,” about which little +need be said. Every at once is now convinced, or professes +to be convinced, that, as to form, they are perfect, and that as +to matter, they are at once undeniably true and miserably false; +true as applied to that condition of human nature in which the +selfish instincts are still dominant, false if taken as a +representation of all the elements and possibilities of human +nature. We think La Rochefoucauld himself wavered as to +their universality, and that this wavering is indicated in the +qualified form of some of the maxims; it occasionally struck him +that the shadow of virtue must have a substance, but he had never +grasped that substance—it had never been present to his +consciousness.</p> +<p>It is curious to see La Rochefoucauld’s nervous anxiety +about presenting himself before the public as an author; far from +rushing into print, he stole into it, and felt his way by asking +private opinions. Through Madame de Sablé he sent +manuscript copies to various persons of taste and talent, both +men and women, and many of the written opinions which he received +in reply are still in existence. The women generally find +the maxims distasteful, but the men write approvingly. +These men, however, are for the most part ecclesiastics, who +decry human nature that they may exalt divine grace. The +coincidence between Augustinianism or Calvinism, with its +doctrine of human corruption, and the hard cynicism of the +maxims, presents itself in quite a piquant form in some of the +laudatory opinions on La Rochefoucauld. One writer says: +“On ne pourroit faire une instruction plus propre à +un catechumène pour convertir à Dieu son esprit et +sa volonté . . . Quand il n’y auroit que cet escrit +au monde et l’Evangile je voudrois etre chretien. +L’un m’apprendroit à connoistre mes +misères, et l’autre à implorer mon +libérateur.” Madame <!-- page 58--><a +name="page58"></a><span class="pagenum">p. 58</span>de Maintenon +sends word to La Rochefoucauld, after the publication of his +work, that the “Book of Job” and the +“Maxims” are her only reading.</p> +<p>That Madame de Sablé herself had a tolerably just idea +of La Rochefoucauld’s character, as well as of his maxims, +may be gathered not only from the fact that her own maxims are as +full of the confidence in human goodness which La Rochefoucauld +wants, as they are empty of the style which he possesses, but +also from a letter in which she replies to the criticisms of +Madame de Schomberg. “The author,” she says, +“derived the maxim on indolence from his own disposition, +for never was there so great an indolence as his, and I think +that his heart, inert as it is, owes this defect as much to his +idleness as his will. It has never permitted him to do the +least action for others; and I think that, amid all his great +desires and great hopes, he is sometimes indolent even on his own +behalf.” Still she must have felt a hearty interest +in the “Maxims,” as in some degree her foster-child, +and she must also have had considerable affection for the author, +who was lovable enough to those who observed the rule of +Helvetius, and expected nothing from him. She not only +assisted him, as we have seen, in getting criticisms, and +carrying out the improvements suggested by them, but when the +book was actually published she prepared a notice of it for the +only journal then existing—the <i>Journal des +Savants</i>. This notice was originally a brief statement +of the nature of the work, and the opinions which had been formed +for and against it, with a moderate eulogy, in conclusion, on its +good sense, wit, and insight into human nature. But when +she submitted it to La Rochefoucauld he objected to the paragraph +which stated the adverse opinion, and requested her to alter +it. She, however, was either unable or unwilling to modify +her notice, and returned it with the following note:</p> +<blockquote><p>“Je vous envoie ce que j’ai pu tirer +de ma teste pour mettre dans le <i>Journal des Savants</i>. +J’y ai mis cet endroit qui vous est le plus sensible, afin +que cela vous fasse surmonter la mauvaise honte qui <!-- page +59--><a name="page59"></a><span class="pagenum">p. 59</span>vous +fit mettre la préface sans y rien retrancher, et je +n’ai pas craint dele mettre, parce que je suis +assurée que vous ne le ferez pas imprimer, quand +même le reste vous plairoit. Je vous assure aussi que +je vous serai pins obligée, si vous en usez comme +d’une chose qui servit à vous pour le corriger on +pour le jeter au feu. Nous autres grands auteurs, nous +sommes trop riches pour craindre de rien perdre de nos +productions. Mandez-moi ce qu’il vous semble de ce +dictum.”</p> +</blockquote> +<p>La Rochefoucauld availed himself of this permission, and +“edited” the notice, touching up the style, and +leaving out the blame. In this revised form it appeared in +the <i>Journal des Savants</i>. In some points, we see, the +youth of journalism was not without promise of its future.</p> +<p>While Madame de Sablé was thus playing the literary +confidante to La Rochefoucauld, and was the soul of a society +whose chief interest was the <i>belles-lettres</i>, she was +equally active in graver matters. She was in constant +intercourse or correspondence with the devout women of Port +Royal, and of the neighboring convent of the Carmelites, many of +whom had once been the ornaments of the court; and there is a +proof that she was conscious of being highly valued by them in +the fact that when the Princess Marie-Madeline, of the +Carmelites, was dangerously ill, not being able or not daring to +visit her, she sent her youthful portrait to be hung up in the +sick-room, and received from the same Mère Agnès, +whose grave admonition we have quoted above, a charming note, +describing the pleasure which the picture had given in the +infirmary of “Notre bonne Mère.” She was +interesting herself deeply in the translation of the New +Testament, which was the work of Sacy, Arnauld, Nicole, Le +Maître, and the Duc de Luynes conjointly, Sacy having the +principal share. We have mentioned that Arnauld asked her +opinion on the “Discourse” prefixed to his +“Logic,” and we may conclude from this that he had +found her judgment valuable in many other cases. Moreover, +the persecution of the Port Royalists had commenced, and she was +uniting with Madame de Longueville in aiding and protecting her +pious friends. Moderate in her Jansenism, as in everything +<!-- page 60--><a name="page60"></a><span class="pagenum">p. +60</span>else, she held that the famous formulary denouncing the +Augustinian doctrine, and declaring it to have been originated by +Jansenius, should be signed without reserve, and, as usual, she +had faith in conciliatory measures; but her moderation was no +excuse for inaction. She was at one time herself threatened +with the necessity of abandoning her residence at Port Royal, and +had thought of retiring to a religions house at Auteuil, a +village near Paris. She did, in fact, pass some summers +there, and she sometimes took refuge with her brother, the +Commandeur de Souvré, with Madame de Montausier, or Madame +de Longueville. The last was much bolder in her +partisanship than her friend, and her superior wealth and +position enabled her to give the Port Royalists more efficient +aid. Arnauld and Nicole resided five years in her house; it +was under her protection that the translation of the New +Testament was carried on and completed, and it was chiefly +through her efforts that, in 1669, the persecution was brought to +an end. Madame de Sablé co-operated with all her +talent and interest in the same direction; but here, as +elsewhere, her influence was chiefly valuable in what she +stimulated others to do, rather than in what she did +herself. It was by her that Madame de Longueville was first +won to the cause of Port Royal; and we find this ardent brave +woman constantly seeking the advice and sympathy of her more +timid and self-indulgent, but sincere and judicious friend.</p> +<p>In 1669, when Madame de Sablé had at length rest from +these anxieties, she was at the good old age of seventy, but she +lived nine years longer—years, we may suppose, chiefly +dedicated to her spiritual concerns. This gradual, calm +decay allayed the fear of death, which had tormented her more +vigorous days; and she died with tranquillity and trust. It +is a beautiful trait of these last moments that she desired not +to be buried with her family, or even at Port Royal, among her +saintly and noble companions—but in the cemetery of her +parish, like one of the people, without pomp or ceremony.</p> +<p>It is worth while to notice, that with Madame de Sablé, +as <!-- page 61--><a name="page61"></a><span class="pagenum">p. +61</span>with some other remarkable French women, the part of her +life which is richest in interest and results is that which is +looked forward to by most of her sex with melancholy as the +period of decline. When between fifty and sixty, she had +philosophers, wits, beauties, and saints clustering around her; +and one naturally cares to know what was the elixir which gave +her this enduring and general attraction. We think it was, +in a great degree, that well-balanced development of mental +powers which gave her a comprehension of varied intellectual +processes, and a tolerance for varied forms of character, which +is still rarer in women than in men. Here was one point of +distinction between her and Madame de Longueville; and an amusing +passage, which Sainte-Beuve has disinterred from the writings of +the Abbé St. Pierre, so well serves to indicate, by +contrast, what we regard as the great charm of Madame de +Sablé’s mind, that we shall not be wandering from +our subject in quoting it.</p> +<blockquote><p>“I one day asked M. Nicole what was the +character of Mme. de Longueville’s intellect; he told me it +was very subtle and delicate in the penetration of character; but +very small, very feeble, and that her comprehension was extremely +narrow in matters of science and reasoning, and on all +speculations that did not concern matters of sentiment. For +example, he added, I one day said to her that I could wager and +demonstrate that there were in Paris at least two inhabitants who +had the same number of hairs, although I could not point out who +these two men were. She told me I could never be sure of it +until I had counted the hairs of these two men. Here is my +demonstration, I said: I take it for granted that the head which +is most amply supplied with hairs has not more than 200,000, and +the head which is least so has but one hair. Now, if you +suppose that 200,000 heads have each a different number of hairs, +it necessarily follows that they have each one of the numbers of +hairs which form the series from one to 200,000; for if it were +supposed that there were two among these 200,000 who had the same +number of hairs, I should have gained my wager. Supposing, +then, that these 200,000 inhabitants have all a different number +of hairs, if I add a single inhabitant who has hairs, and who has +not more than 200,000, it necessarily follows that this number of +hairs, whatever it may be, will be contained in the series from +one to 200,000, and consequently will be equal to the number of +hairs on one of the previous 200,000 <!-- page 62--><a +name="page62"></a><span class="pagenum">p. +62</span>inhabitants. Now as, instead of one inhabitant +more than 200,000, there are nearly 800,000 inhabitants in Paris, +you see clearly that there must be many heads which have an equal +number of hairs, though I have not counted them. Still Mme. +de Longueville could never comprehend that this equality of hairs +could be demonstrated, and always maintained that the only way of +proving it was to count them.”</p> +</blockquote> +<p>Surely, the most ardent admirer of feminine shallowness must +have felt some irritation when he found himself arrested by this +dead wall of stupidity, and have turned with relief to the larger +intelligence of Madame de Sablé, who was not the less +graceful, delicate, and feminine because she could follow a train +of reasoning, or interest herself in a question of science. +In this combination consisted her pre-eminent charm: she was not +a genius, not a heroine, but a woman whom men could more than +love—whom they could make their friend, confidante, and +counsellor; the sharer, not of their joys and sorrows only, but +of their ideas and aims.</p> +<p>Such was Madame de Sablé, whose name is, perhaps, new +to some of our readers, so far does it lie from the surface of +literature and history. We have seen, too, that she was +only one among a crowd—one in a firmament of feminine stars +which, when once the biographical telescope is turned upon them, +appear scarcely less remarkable and interesting. Now, if +the reader recollects what was the position and average +intellectual character of women in the high society of England +during the reigns of James the First and the two +Charleses—the period through which Madame de +Sablé’s career extends—we think he will admit +our position as to the early superiority of womanly development +in France, and this fact, with its causes, has not merely an +historical interest: it has an important bearing on the culture +of women in the present day. Women become superior in +France by being admitted to a common fund of ideas, to common +objects of interest with men; and this must ever be the essential +condition at once of true womanly culture and of true social +well-being. We have no faith in feminine conversazioni, +where ladies are eloquent on Apollo <!-- page 63--><a +name="page63"></a><span class="pagenum">p. 63</span>and Mars; +though we sympathize with the yearning activity of faculties +which, deprived of their proper material, waste themselves in +weaving fabrics out of cobwebs. Let the whole field of +reality be laid open to woman as well as to man, and then that +which is peculiar in her mental modification, instead of being, +as it is now, a source of discord and repulsion between the +sexes, will be found to be a necessary complement to the truth +and beauty of life. Then we shall have that marriage of +minds which alone can blend all the hues of thought and feeling +in one lovely rainbow of promise for the harvest of human +happiness.</p> +<h3><!-- page 64--><a name="page64"></a><span class="pagenum">p. +64</span>III. EVANGELICAL TEACHING: DR. CUMMING. <a +name="citation64"></a><a href="#footnote64" +class="citation">[64]</a></h3> +<p>Given, a man with moderate intellect, a moral standard not +higher than the average, some rhetorical affluence and great +glibness of speech, what is the career in which, without the aid +of birth or money, he may most easily attain power and reputation +in English society? Where is that Goshen of mediocrity in +which a smattering of science and learning will pass for profound +instruction, where platitudes will be accepted as wisdom, bigoted +narrowness as holy zeal, unctuous egoism as God-given +piety? Let such a man become an evangelical preacher; he +will then find it possible to reconcile small ability with great +ambition, superficial knowledge with the prestige of erudition, a +middling morale with a high reputation for sanctity. Let +him shun practical extremes and be ultra only in what is purely +theoretic; let him be stringent on predestination, but +latitudinarian on fasting; unflinching in insisting on the +Eternity of punishment, but diffident of curtailing the +substantial comforts <!-- page 65--><a name="page65"></a><span +class="pagenum">p. 65</span>of Time; ardent and imaginative on +the pro-millennial advent of Christ, but cold and cautious toward +every other infringement of the <i>status quo</i>. Let him +fish for souls not with the bait of inconvenient singularity, but +with the drag-net of comfortable conformity. Let him be +hard and literal in his interpretation only when he wants to hurl +texts at the heads of unbelievers and adversaries, but when the +letter of the Scriptures presses too closely on the genteel +Christianity of the nineteenth century, let him use his +spiritualizing alembic and disperse it into impalpable +ether. Let him preach less of Christ than of Antichrist; +let him be less definite in showing what sin is than in showing +who is the Man of Sin, less expansive on the blessedness of faith +than on the accursedness of infidelity. Above all, let him +set up as an interpreter of prophecy, and rival Moore’s +Almanack in the prediction of political events, tickling the +interest of hearers who are but moderately spiritual by showing +how the Holy Spirit has dictated problems and charades for their +benefit, and how, if they are ingenious enough to solve these, +they may have their Christian graces nourished by learning +precisely to whom they may point as the “horn that had +eyes,” “the lying prophet,” and the +“unclean spirits.” In this way he will draw men +to him by the strong cords of their passions, made reason-proof +by being baptized with the name of piety. In this way he +may gain a metropolitan pulpit; the avenues to his church will be +as crowded as the passages to the opera; he has but to print his +prophetic sermons and bind them in lilac and gold, and they will +adorn the drawing-room table of all evangelical ladies, who will +regard as a sort of pious “light reading” the +demonstration that the prophecy of the locusts whose sting is in +their tail, is fulfilled in the fact of the Turkish +commander’s having taken a horse’s tail for his +standard, and that the French are the very frogs predicted in the +Revelations.</p> +<p>Pleasant to the clerical flesh under such circumstances is the +arrival of Sunday! Somewhat at a disadvantage during the +week, in the presence of working-day interests and lay splendors, +<!-- page 66--><a name="page66"></a><span class="pagenum">p. +66</span>on Sunday the preacher becomes the cynosure of a +thousand eyes, and predominates at once over the Amphitryon with +whom he dines, and the most captious member of his church or +vestry. He has an immense advantage over all other public +speakers. The platform orator is subject to the criticism +of hisses and groans. Counsel for the plaintiff expects the +retort of counsel for the defendant. The honorable +gentleman on one side of the House is liable to have his facts +and figures shown up by his honorable friend on the opposite +side. Even the scientific or literary lecturer, if he is +dull or incompetent, may see the best part of his audience +quietly slip out one by one. But the preacher is completely +master of the situation: no one may hiss, no one may +depart. Like the writer of imaginary conversations, he may +put what imbecilities he pleases into the mouths of his +antagonists, and swell with triumph when he has refuted +them. He may riot in gratuitous assertions, confident that +no man will contradict him; he may exercise perfect free-will in +logic, and invent illustrative experience; he may give an +evangelical edition of history with the inconvenient facts +omitted:—all this he may do with impunity, certain that +those of his hearers who are not sympathizing are not +listening. For the Press has no band of critics who go the +round of the churches and chapels, and are on the watch for a +slip or defect in the preacher, to make a “feature” +in their article: the clergy are, practically, the most +irresponsible of all talkers. For this reason, at least, it +is well that they do not always allow their discourses to be +merely fugitive, but are often induced to fix them in that black +and white in which they are open to the criticism of any man who +has the courage and patience to treat them with thorough freedom +of speech and pen.</p> +<p>It is because we think this criticism of clerical teaching +desirable for the public good that we devote some pages to Dr. +Cumming. He is, as every one knows, a preacher of immense +popularity, and of the numerous publications in which he +perpetuates his pulpit labors, all circulate widely, and some, +according <!-- page 67--><a name="page67"></a><span +class="pagenum">p. 67</span>to their title-page, have reached the +sixteenth thousand. Now our opinion of these publications +is the very opposite of that given by a newspaper eulogist: we do +<i>not</i> “believe that the repeated issues of Dr. +Cumming’s thoughts are having a beneficial effect on +society,” but the reverse; and hence, little inclined as we +are to dwell on his pages, we think it worth while to do so, for +the sake of pointing out in them what we believe to be profoundly +mistaken and pernicious. Of Dr. Cumming personally we know +absolutely nothing: our acquaintance with him is confined to a +perusal of his works, our judgment of him is founded solely on +the manner in which he has written himself down on his +pages. We know neither how he looks nor how he lives. +We are ignorant whether, like St. Paul, he has a bodily presence +that is weak and contemptible, or whether his person is as florid +and as prone to amplification as his style. For aught we +know, he may not only have the gift of prophecy, but may bestow +the profits of all his works to feed the poor, and be ready to +give his own body to be burned with as much alacrity as he infers +the everlasting burning of Roman Catholics and Puseyites. +Out of the pulpit he may be a model of justice, truthfulness, and +the love that thinketh no evil; but we are obliged to judge of +his charity by the spirit we find in his sermons, and shall only +be glad to learn that his practice is, in many respects, an +amiable <i>non sequitur</i> from his teaching.</p> +<p>Dr. Cumming’s mind is evidently not of the pietistic +order. There is not the slightest leaning toward mysticism +in his Christianity—no indication of religious raptures, of +delight in God, of spiritual communion with the Father. He +is most at home in the forensic view of Justification, and dwells +on salvation as a scheme rather than as an experience. He +insists on good works as the sign of justifying faith, as labors +to be achieved to the glory of God, but he rarely represents them +as the spontaneous, necessary outflow of a soul filled with +Divine love. He is at home in the external, the polemical, +the historical, the circumstantial, and is only episodically +devout and <!-- page 68--><a name="page68"></a><span +class="pagenum">p. 68</span>practical. The great majority +of his published sermons are occupied with argument or philippic +against Romanists and unbelievers, with +“vindications” of the Bible, with the political +interpretation of prophecy, or the criticism of public events; +and the devout aspiration, or the spiritual and practical +exhortation, is tacked to them as a sort of fringe in a hurried +sentence or two at the end. He revels in the demonstration +that the Pope is the Man of Sin; he is copious on the downfall of +the Ottoman empire; he appears to glow with satisfaction in +turning a story which tends to show how he abashed an +“infidel;” it is a favorite exercise with him to form +conjectures of the process by which the earth is to be burned up, +and to picture Dr. Chalmers and Mr. Wilberforce being caught up +to meet Christ in the air, while Romanists, Puseyites, and +infidels are given over to gnashing of teeth. But of really +spiritual joys and sorrows, of the life and death of Christ as a +manifestation of love that constrains the soul, of sympathy with +that yearning over the lost and erring which made Jesus weep over +Jerusalem, and prompted the sublime prayer, “Father, +forgive them,” of the gentler fruits of the Spirit, and the +peace of God which passeth understanding—of all this, we +find little trace in Dr. Cumming’s discourses.</p> +<p>His style is in perfect correspondence with this habit of +mind. Though diffuse, as that of all preachers must be, it +has rapidity of movement, perfect clearness, and some aptness of +illustration. He has much of that literary talent which +makes a good journalist—the power of beating out an idea +over a large space, and of introducing far-fetched <i>à +propos</i>. His writings have, indeed, no high merit: they +have no originality or force of thought, no striking felicity of +presentation, no depth of emotion. Throughout nine volumes +we have alighted on no passage which impressed us as worth +extracting, and placing among the “beauties,” of +evangelical writers, such as Robert Hall, Foster the Essayist, or +Isaac Taylor. Everywhere there is commonplace cleverness, +nowhere a spark of rare <!-- page 69--><a name="page69"></a><span +class="pagenum">p. 69</span>thought, of lofty sentiment, or +pathetic tenderness. We feel ourselves in company with a +voluble retail talker, whose language is exuberant but not exact, +and to whom we should never think of referring for precise +information or for well-digested thought and experience. +His argument continually slides into wholesale assertion and +vague declamation, and in his love of ornament he frequently +becomes tawdry. For example, he tells us (“Apoc. +Sketches,” p. 265) that “Botany weaves around the +cross her amaranthine garlands; and Newton comes from his starry +home—Linnæus from his flowery resting-place—and +Werner and Hutton from their subterranean graves at the voice of +Chalmers, to acknowledge that all they learned and elicited in +their respective provinces has only served to show more clearly +that Jesus of Nazareth is enthroned on the riches of the +universe:”—and so prosaic an injunction to his +hearers as that they should choose a residence within an easy +distance of church, is magnificently draped by him as an +exhortation to prefer a house “that basks in the sunshine +of the countenance of God.” Like all preachers of his +class, he is more fertile in imaginative paraphrase than in close +exposition, and in this way he gives us some remarkable fragments +of what we may call the romance of Scripture, filling up the +outline of the record with an elaborate coloring quite undreamed +of by more literal minds. The serpent, he informs us, said +to Eve, “Can it be so? Surely you are mistaken, that +God hath said you shall die, a creature so fair, so lovely, so +beautiful. It is impossible. <i>The laws of nature +and physical science tell you that my interpretation is +correct</i>; you shall not die. I can tell you by my own +experience as an angel that you shall be as gods, knowing good +and evil.” (“Apoc. Sketches,” p. +294.) Again, according to Dr. Cumming, Abel had so clear an +idea of the Incarnation and Atonement, that when he offered his +sacrifice “he must have said, ‘I feel myself a guilty +sinner, and that in myself I cannot meet thee alive; I lay on +thine altar this victim, and I shed its blood as my testimony +that mine should be shed; and I look for forgiveness and +undeserved mercy through <!-- page 70--><a +name="page70"></a><span class="pagenum">p. 70</span>him who is to +bruise the serpent’s head, and whose atonement this +typifies.’” (“Occas. Disc.” vol. i. +p. 23.) Indeed, his productions are essentially ephemeral; +he is essentially a journalist, who writes sermons instead of +leading articles, who, instead of venting diatribes against her +Majesty’s Ministers, directs his power of invective against +Cardinal Wiseman and the Puseyites; instead of declaiming on +public spirit, perorates on the “glory of God.” +We fancy he is called, in the more refined evangelical circles, +an “intellectual preacher;” by the plainer sort of +Christians, a “flowery preacher;” and we are inclined +to think that the more spiritually minded class of believers, who +look with greater anxiety for the kingdom of God within them than +for the visible advent of Christ in 1864, will be likely to find +Dr. Cumming’s declamatory flights and historico-prophetical +exercitations as little better than “clouts o’ cauld +parritch.”</p> +<p>Such is our general impression from his writings after an +attentive perusal. There are some particular +characteristics which we shall consider more closely, but in +doing so we must be understood as altogether declining any +doctrinal discussion. We have no intention to consider the +grounds of Dr. Cumming’s dogmatic system, to examine the +principles of his prophetic exegesis, or to question his opinion +concerning the little horn, the river Euphrates, or the seven +vials. We identify ourselves with no one of the bodies whom +he regards it as his special mission to attack: we give our +adhesion neither to Romanism, Puseyism, nor to that anomalous +combination of opinions which he introduces to us under the name +of infidelity. It is simply as spectators that we criticise +Dr. Cumming’s mode of warfare, and we concern ourselves +less with what he holds to be Christian truth than with his +manner of enforcing that truth, less with the doctrines he +teaches than with the moral spirit and tendencies of his +teaching.</p> +<p>One of the most striking characteristics of Dr. +Cumming’s writings is <i>unscrupulosity of +statement</i>. His motto apparently is, +<i>Christianitatem</i>, <i>quocunque modo</i>, +<i>Christianitatem</i>; and the <!-- page 71--><a +name="page71"></a><span class="pagenum">p. 71</span>only system +he includes under the term Christianity is Calvinistic +Protestantism. Experience has so long shown that the human +brain is a congenial nidus for inconsistent beliefs that we do +not pause to inquire how Dr. Cumming, who attributes the +conversion of the unbelieving to the Divine Spirit, can think it +necessary to co-operate with that Spirit by argumentative white +lies. Nor do we for a moment impugn the genuineness of his +zeal for Christianity, or the sincerity of his conviction that +the doctrines he preaches are necessary to salvation; on the +contrary, we regard the flagrant unveracity that we find on his +pages as an indirect result of that conviction—as a result, +namely, of the intellectual and moral distortion of view which is +inevitably produced by assigning to dogmas, based on a very +complex structure of evidence, the place and authority of first +truths. A distinct appreciation of the value of +evidence—in other words, the intellectual perception of +truth—is more closely allied to truthfulness of statement, +or the moral quality of veracity, than is generally +admitted. There is not a more pernicious fallacy afloat, in +common parlance, than the wide distinction made between intellect +and morality. Amiable impulses without intellect, man may +have in common with dogs and horses; but morality, which is +specifically human, is dependent on the regulation of feeling by +intellect. All human beings who can be said to be in any +degree moral have their impulses guided, not indeed always by +their own intellect, but by the intellect of human beings who +have gone before them, and created traditions and associations +which have taken the rank of laws. Now that highest moral +habit, the constant preference of truth, both theoretically and +practically, pre-eminently demands the co-operation of the +intellect with the impulses, as is indicated by the fact that it +is only found in anything like completeness in the highest class +of minds. In accordance with this we think it is found +that, in proportion as religious sects exalt feeling above +intellect, and believe themselves to be guided by direct +inspiration rather than by a spontaneous exertion of their +faculties—that is, in proportion as <!-- page 72--><a +name="page72"></a><span class="pagenum">p. 72</span>they are +removed from rationalism—their sense of truthfulness is +misty and confused. No one can have talked to the more +enthusiastic Methodists and listened to their stories of miracles +without perceiving that they require no other passport to a +statement than that it accords with their wishes and their +general conception of God’s dealings; nay, they regard as a +symptom of sinful scepticism an inquiry into the evidence for a +story which they think unquestionably tends to the glory of God, +and in retailing such stories, new particulars, further tending +to his glory, are “borne in” upon their minds. +Now, Dr. Cumming, as we have said, is no enthusiastic pietist: +within a certain circle—within the mill of evangelical +orthodoxy—his intellect is perpetually at work; but that +principle of sophistication which our friends the Methodists +derive from the predominance of their pietistic feelings, is +involved for him in the doctrine of verbal inspiration; what is +for them a state of emotion submerging the intellect, is with him +a formula imprisoning the intellect, depriving it of its proper +function—the free search for truth—and making it the +mere servant-of-all-work to a foregone conclusion. Minds +fettered by this doctrine no longer inquire concerning a +proposition whether it is attested by sufficient evidence, but +whether it accords with Scripture; they do not search for facts, +as such, but for facts that will bear out their doctrine. +They become accustomed to reject the more direct evidence in +favor of the less direct, and where adverse evidence reaches +demonstration they must resort to devices and expedients in order +to explain away contradiction. It is easy to see that this +mental habit blunts not only the perception of truth, but the +sense of truthfulness, and that the man whose faith drives him +into fallacies treads close upon the precipice of falsehood.</p> +<p>We have entered into this digression for the sake of +mitigating the inference that is likely to be drawn from that +characteristic of Dr. Cumming’s works to which we have +pointed. He is much in the same intellectual condition as +that professor of Padua; who, in order to disprove +Galileo’s discovery of <!-- page 73--><a +name="page73"></a><span class="pagenum">p. +73</span>Jupiter’s satellites, urged that as there were +only seven metals there could not be more than seven +planets—a mental condition scarcely compatible with +candor. And we may well suppose that if the professor had +held the belief in seven planets, and no more, to be a necessary +condition of salvation, his mental condition would have been so +dazed that even if he had consented to look through +Galileo’s telescope, his eyes would have reported in +accordance with his inward alarms rather than with the external +fact. So long as a belief in propositions is regarded as +indispensable to salvation, the pursuit of truth <i>as such</i> +is not possible, any more than it is possible for a man who is +swimming for his life to make meteorological observations on the +storm which threatens to overwhelm him. The sense of alarm +and haste, the anxiety for personal safety, which Dr. Cumming +insists upon as the proper religious attitude, unmans the nature, +and allows no thorough, calm thinking no truly noble, +disinterested feeling. Hence, we by no means suspect that +the unscrupulosity of statement with which we charge Dr. Cumming, +extends beyond the sphere of his theological prejudices; we do +not doubt that, religion apart, he appreciates and practices +veracity.</p> +<p>A grave general accusation must be supported by details, and +in adducing those we purposely select the most obvious cases of +misrepresentation—such as require no argument to expose +them, but can be perceived at a glance. Among Dr. +Cumming’s numerous books, one of the most notable for +unscrupulosity of statement is the “Manual of Christian +Evidences,” written, as he tells us in his Preface, not to +give the deepest solutions of the difficulties in question, but +to furnish Scripture Readers, City Missionaries, and Sunday +School Teachers, with a “ready reply” to sceptical +arguments. This announcement that <i>readiness</i> was the +chief quality sought for in the solutions here given, modifies +our inference from the other qualities which those solutions +present; and it is but fair to presume that when the Christian +disputant is not in a hurry Dr. Cumming would recommend replies +less ready and more <!-- page 74--><a name="page74"></a><span +class="pagenum">p. 74</span>veracious. Here is an example +of what in another place <a name="citation74"></a><a +href="#footnote74" class="citation">[74]</a> he tells his readers +is “change in their pocket . . . a little ready argument +which they can employ, and therewith answer a fool according to +his folly.” From the nature of this argumentative +small coin, we are inclined to think Dr. Cumming understands +answering a fool according to his folly to mean, giving him a +foolish answer. We quote from the “Manual of +Christian Evidences,” p. 62.</p> +<blockquote><p>“Some of the gods which the heathen +worshipped were among the greatest monsters that ever walked the +earth. Mercury was a thief; and because he was an expert +thief he was enrolled among the gods. Bacchus was a mere +sensualist and drunkard, and therefore he was enrolled among the +gods. Venus was a dissipated and abandoned courtesan, and +therefore she was enrolled among the goddesses. Mars was a +savage, that gloried in battle and in blood, and therefore he was +deified and enrolled among the gods.”</p> +</blockquote> +<p>Does Dr. Cumming believe the purport of these sentences? +If so, this passage is worth handing down as his theory of the +Greek myth—as a specimen of the astounding ignorance which +was possible in a metropolitan preacher, <span +class="smcap">a.d.</span> 1854. And if he does not believe +them . . . The inference must then be, that he thinks delicate +veracity about the ancient Greeks is not a Christian virtue, but +only a “splendid sin” of the unregenerate. This +inference is rendered the more probable by our finding, a little +further on, that he is not more scrupulous about the moderns, if +they come under his definition of “Infidels.” +But the passage we are about to quote in proof of this has a +worse quality than its discrepancy with fact. Who that has +a spark of generous feeling, that rejoices in the presence of +good in a fellow-being, has not dwelt with pleasure on the +thought that Lord Byron’s unhappy career was ennobled and +purified toward its close by a high and sympathetic purpose, by +honest and energetic efforts for his fellow-men? Who has +not read with deep emotion those last pathetic lines, beautiful +<!-- page 75--><a name="page75"></a><span class="pagenum">p. +75</span>as the after-glow of sunset, in which love and +resignation are mingled with something of a melancholy +heroism? Who has not lingered with compassion over the +dying scene at Missolonghi—the sufferer’s inability +to make his farewell messages of love intelligible, and the last +long hours of silent pain? Yet for the sake of furnishing +his disciples with a “ready reply,” Dr. Cumming can +prevail on himself to inoculate them with a bad-spirited falsity +like the following:</p> +<blockquote><p>“We have one striking exhibition of <i>an +infidel’s brightest thoughts</i>, in some lines <i>written +in his dying moments</i> by a man, gifted with great genius, +capable of prodigious intellectual prowess, but of worthless +principle, and yet more worthless practices—I mean the +celebrated Lord Byron. He says:</p> +<p>“‘Though gay companions o’er the bowl<br /> + Dispel awhile the sense of ill,<br /> +Though pleasure fills the maddening soul,<br /> + The heart—<i>the heart</i> is lonely +still.</p> +<p>“‘Ay, but to die, and go, alas!<br /> + Where all have gone and all must go;<br /> +To be the <i>Nothing</i> that I was,<br /> + Ere born to life and living woe!</p> +<p>“‘Count o’er the joys thine hours have +seen,<br /> + Count o’er thy days from anguish free,<br /> +And know, whatever thou hast been,<br /> + Tis <i>something better</i> not to be.</p> +<p>“‘Nay, for myself, so dark my fate<br /> + Through every turn of life hath been,<br /> +<i>Man</i> and the <i>world</i> so much <i>I hate</i>,<br /> + I care not when I quit the scene.’”</p> +</blockquote> +<p>It is difficult to suppose that Dr. Cumming can have been so +grossly imposed upon—that he can be so ill-informed as +really to believe that these lines were “written” by +Lord Byron in his dying moments; but, allowing him the full +benefit of that possibility, how shall we explain his +introduction of this feebly rabid doggrel as “an +infidel’s brightest thoughts?”</p> +<p>In marshalling the evidences of Christianity, Dr. Cumming +directs most of his arguments against opinions that are either +<!-- page 76--><a name="page76"></a><span class="pagenum">p. +76</span>totally imaginary, or that belong to the past rather +than to the present, while he entirely fails to meet the +difficulties actually felt and urged by those who are unable to +accept Revelation. There can hardly be a stronger proof of +misconception as to the character of free-thinking in the present +day, than the recommendation of Leland’s “Short and +Easy Method with the Deists”—a method which is +unquestionably short and easy for preachers disinclined to +reconsider their stereotyped modes of thinking and arguing, but +which has quite ceased to realize those epithets in the +conversion of Deists. Yet Dr. Cumming not only recommends +this book, but takes the trouble himself to write a feebler +version of its arguments. For example, on the question of +the genuineness and authenticity of the New Testament +writing’s, he says: “If, therefore, at a period long +subsequent to the death of Christ, a number of men had appeared +in the world, drawn up a book which they christened by the name +of the Holy Scripture, and recorded these things which appear in +it as facts when they were only the fancies of their own +imagination, surely the <i>Jews</i> would have instantly +reclaimed that no such events transpired, that no such person as +Jesus Christ appeared in their capital, and that <i>their</i> +crucifixion of Him, and their alleged evil treatment of his +apostles, were mere fictions.” <a name="citation76"></a><a +href="#footnote76" class="citation">[76]</a> It is scarcely +necessary to say that, in such argument as this, Dr. Cumming is +beating the air. He is meeting a hypothesis which no one +holds, and totally missing the real question. The only type +of “infidel” whose existence Dr. Cumming recognizes +is that fossil personage who “calls the Bible a lie and a +forgery.” He seems to be ignorant—or he chooses +to ignore the fact—that there is a large body of eminently +instructed and earnest men who regard the Hebrew and Christian +Scriptures as a series of historical documents, to be dealt with +according to the rules of historical criticism, and that an +equally large number of men, who are not historical critics, find +<!-- page 77--><a name="page77"></a><span class="pagenum">p. +77</span>the dogmatic scheme built on the letter of the +Scriptures opposed to their profoundest moral convictions. +Dr. Cumming’s infidel is a man who, because his life is +vicious, tries to convince himself that there is no God, and that +Christianity is an imposture, but who is all the while secretly +conscious that he is opposing the truth, and cannot help +“letting out” admissions “that the Bible is the +Book of God.” We are favored with the following +“Creed of the Infidel:”</p> +<blockquote><p>“I believe that there is no God, but that +matter is God, and God is matter; and that it is no matter +whether there is any God or not. I believe also that the +world was not made, but that the world made itself, or that it +had no beginning, and that it will last forever. I believe +that man is a beast; that the soul is the body, and that the body +is the soul; and that after death there is neither body nor +soul. I believe there is no religion, that <i>natural +religion is the only religion</i>, <i>and all religion +unnatural</i>. I believe not in Moses; I believe in the +first philosophers. I believe not in the evangelists; I +believe in Chubb, Collins, Toland, Tindal, and Hobbes. I +believe in Lord Bolingbroke, and I believe not in St. Paul. +I believe not in revelation; <i>I believe in tradition</i>; <i>I +believe in the Talmud</i>; <i>I believe in the Koran</i>; I +believe not in the Bible. I believe in Socrates; I believe +in Confucius; I believe in Mahomet; I believe not in +Christ. And lastly, <i>I believe</i> in all +unbelief.”</p> +</blockquote> +<p>The intellectual and moral monster whose creed is this complex +web of contradictions, is, moreover, according to Dr. Cumming, a +being who unites much simplicity and imbecility with his Satanic +hardihood—much tenderness of conscience with his obdurate +vice. Hear the “proof:”</p> +<blockquote><p>“I once met with an acute and enlightened +infidel, with whom I reasoned day after day, and for hours +together; I submitted to him the internal, the external, and the +experimental evidences, but made no impression on his scorn and +unbelief. At length I entertained a suspicion that there +was something morally, rather than intellectually wrong, and that +the bias was not in the intellect, but in the heart; one day +therefore I said to him, ‘I must now state my conviction, +and you may call me uncharitable, but duty compels me; you are +living in some known and gross sin.’ <i>The +man’s countenance became pale</i>; <i>he bowed and left +me</i>.”—“Man. of Evidences,” p. 254.</p> +</blockquote> +<p><!-- page 78--><a name="page78"></a><span class="pagenum">p. +78</span>Here we have the remarkable psychological phenomenon of +an “acute and enlightened” man who, deliberately +purposing to indulge in a favorite sin, and regarding the Gospel +with scorn and unbelief, is, nevertheless, so much more +scrupulous than the majority of Christians, that he cannot +“embrace sin and the Gospel simultaneously;” who is +so alarmed at the Gospel in which he does not believe, that he +cannot be easy without trying to crush it; whose acuteness and +enlightenment suggest to him, as a means of crushing the Gospel, +to argue from day to day with Dr. Cumming; and who is withal so +naïve that he is taken by surprise when Dr. Cumming, failing +in argument, resorts to accusation, and so tender in conscience +that, at the mention of his sin, he turns pale and leaves the +spot. If there be any human mind in existence capable of +holding Dr. Cumming’s “Creed of the Infidel,” +of at the same time believing in tradition and “believing +in all unbelief,” it must be the mind of the infidel just +described, for whose existence we have Dr. Cumming’s <i>ex +officio</i> word as a theologian; and to theologians we may apply +what Sancho Panza says of the bachelors of Salamanca, that they +never tell lies—except when it suits their purpose.</p> +<p>The total absence from Dr. Cumming’s theological mind of +any demarcation between fact and rhetoric is exhibited in another +passage, where he adopts the dramatic form:</p> +<blockquote><p>“Ask the peasant on the hills—and <i>I +have asked amid the mountains of Braemar and +Deeside</i>—‘How do you know that this book is +divine, and that the religion you profess is true? You +never read Paley?’ ‘No, I never heard of +him.’—‘You have never read Butler?’ +‘No, I have never heard of him.’—‘Nor +Chalmers?’ ‘No, I do not know +him.’—‘You have never read any books on +evidence?’ ‘No, I have read no such +books.’—‘Then, how do you know this book is +true?’ ‘Know it! Tell me that the Dee, +the Clunie, and the Garrawalt, the streams at my feet, do not +run; that the winds do not sigh amid the gorges of these blue +hills; that the sun does not kindle the peaks of Loch-na-Gar; +tell me my heart does not beat, and I will believe you; but do +not tell me the Bible is not divine. I have found its truth +illuminating my footsteps; its consolations sustaining my +heart. May <!-- page 79--><a name="page79"></a><span +class="pagenum">p. 79</span>my tongue cleave to my mouth’s +roof and my right hand forget its cunning, if I every deny what +is my deepest inner experience, that this blessed book is the +book of God.’”—“Church Before the +Flood,” p. 35.</p> +</blockquote> +<p>Dr. Cumming is so slippery and lax in his mode of presentation +that we find it impossible to gather whether he means to assert +that this is what a peasant on the mountains of Braemar +<i>did</i> say, or that it is what such a peasant <i>would</i> +say: in the one case, the passage may be taken as a measure of +his truthfulness; in the other, of his judgment.</p> +<p>His own faith, apparently, has not been altogether intuitive, +like that of his rhetorical peasant, for he tells us +(“Apoc. Sketches,” p. 405) that he has himself +experienced what it is to have religious doubts. “I +was tainted while at the University by this spirit of +scepticism. I thought Christianity might not be true. +The very possibility of its being true was the thought I felt I +must meet and settle. Conscience could give me no peace +till I had settled it. I read, and I read from that day, +for fourteen or fifteen years, till this, and now I am as +convinced, upon the clearest evidence, that this book is the book +of God as that I now address you.” This experience, +however, instead of impressing on him the fact that doubt may be +the stamp of a truth-loving mind—that <i>sunt quibus non +credidisse honor est</i>, <i>et fidei futuræ +pignus</i>—seems to have produced precisely the contrary +effect. It has not enabled him even to conceive the +condition of a mind “perplext in faith but pure in +deeds,” craving light, yearning for a faith that will +harmonize and cherish its highest powers and aspirations, but +unable to find that faith in dogmatic Christianity. His own +doubts apparently were of a different kind. Nowhere in his +pages have we found a humble, candid, sympathetic attempt to meet +the difficulties that may be felt by an ingenuous mind. +Everywhere he supposes that the doubter is hardened, conceited, +consciously shutting his eyes to the light—a fool who is to +be answered according to his folly—that is, with ready +replies made up of reckless assertions, of apocryphal <!-- page +80--><a name="page80"></a><span class="pagenum">p. +80</span>anecdotes, and, where other resources fail, of +vituperative imputation. As to the reading which he has +prosecuted for fifteen years—<i>either</i> it has left him +totally ignorant of the relation which his own religions creed +bears to the criticism and philosophy of the nineteenth century, +or he systematically blinks that criticism and that philosophy; +and instead of honestly and seriously endeavoring to meet and +solve what he knows to be the real difficulties, contents himself +with setting up popinjays to shoot at, for the sake of confirming +the ignorance and winning the heap admiration of his evangelical +hearers and readers. Like the Catholic preacher who, after +throwing down his cap and apostrophizing it as Luther, turned to +his audience and said, “You see this heretical fellow has +not a word to say for himself,” Dr. Cumming, having drawn +his ugly portrait of the infidel, and put arguments of a +convenient quality into his mouth, finds a “short and easy +method” of confounding this “croaking +frog.”</p> +<p>In his treatment of infidels, we imagine he is guided by a +mental process which may be expressed in the following syllogism: +Whatever tends to the glory of God is true; it is for the glory +of God that infidels should be as bad as possible; therefore, +whatever tends to show that infidels are as bad as possible is +true. All infidels, he tells us, have been men of +“gross and licentious lives.” Is there not some +well-known unbeliever, David Hume, for example, of whom even Dr. +Cumming’s readers may have heard as an exception? No +matter. Some one suspected that he was <i>not</i> an +exception, and as that suspicion tends to the glory of God, it is +one for a Christian to entertain. (See “Man. of +Ev.,” p. 73.)—If we were unable to imagine this kind +of self-sophistication, we should be obliged to suppose that, +relying on the ignorance of his evangelical disciples, he fed +them with direct and conscious falsehoods. +“Voltaire,” he informs them, “declares there is +no God;” he was “an antitheist, that is one who +deliberately and avowedly opposed and hated God; who swore in his +blasphemy that he would dethrone him;” and “advocated +<!-- page 81--><a name="page81"></a><span class="pagenum">p. +81</span>the very depths of the lowest sensuality.” +With regard to many statements of a similar kind, equally at +variance with truth, in Dr. Cumming’s volumes, we presume +that he has been misled by hearsay or by the second-hand +character of his acquaintance with free-thinking +literature. An evangelical preacher is not obliged to be +well-read. Here, however, is a case which the extremest +supposition of educated ignorance will not reach. Even +books of “evidences” quote from Voltaire the +line—</p> +<blockquote><p>“Si Dieu n’existait pas, il faudrait +l’inventer;”</p> +</blockquote> +<p>even persons fed on the mere whey and buttermilk of literature +must know that in philosophy Voltaire was nothing if not a +theist—must know that he wrote not against God, but against +Jehovah, the God of the Jews, whom he believed to be a false +God—must know that to say Voltaire was an atheist on this +ground is as absurd as to say that a Jacobite opposed hereditary +monarchy because he declared the Brunswick family had no title to +the throne. That Dr. Cumming should repeat the vulgar +fables about Voltaire’s death is merely what we might +expect from the specimens we have seen of his illustrative +stories. A man whose accounts of his own experience are +apocryphal is not likely to put borrowed narratives to any severe +test.</p> +<p>The alliance between intellectual and moral perversion is +strikingly typified by the way in which he alternates from the +unveracious to the absurd, from misrepresentation to +contradiction. Side by side with the abduction of +“facts” such as those we have quoted, we find him +arguing on one page that the Trinity was too grand a doctrine to +have been conceived by man, and was <i>therefore</i> Divine; and +on another page, that the Incarnation <i>had</i> been +preconceived by man, and is <i>therefore</i> to be accepted as +Divine. But we are less concerned with the fallacy of his +“ready replies” than with their falsity; and even of +this we can only afford space for a very few specimens. +Here is one: “There is a <i>thousand times</i> more proof +<!-- page 82--><a name="page82"></a><span class="pagenum">p. +82</span>that the gospel of John was written by him than there is +that the +<i>Αναβασις</i> was +written by Xenophon, or the Ars Poetica by Horace.” +If Dr. Cumming had chosen Plato’s Epistles or +Anacreon’s Poems instead of the Anabasis or the Ars +Poetica, he would have reduced the extent of the falsehood, and +would have furnished a ready reply which would have been equally +effective with his Sunday-school teachers and their +disputants. Hence we conclude this prodigality of +misstatement, this exuberance of mendacity, is an effervescence +of zeal <i>in majorem gloriam Dei</i>. Elsewhere he tells +us that “the idea of the author of the +‘Vestiges’ is, that man is the development of a +monkey, that the monkey is the embryo man, so that <i>if you keep +a baboon long enough</i>, <i>it will develop itself into a +man</i>.” How well Dr. Cumming has qualified himself +to judge of the ideas in “that very unphilosophical +book,” as he pronounces it, may be inferred from the fact +that he implies the author of the “Vestiges” to have +<i>originated</i> the nebular hypothesis.</p> +<p>In the volume from which the last extract is taken, even the +hardihood of assertion is surpassed by the suicidal character of +the argument. It is called “The Church before the +Flood,” and is devoted chiefly to the adjustment of the +question between the Bible and Geology. Keeping within the +limits we have prescribed to ourselves, we do not enter into the +matter of this discussion; we merely pause a little over the +volume in order to point out Dr. Cumming’s mode of treating +the question. He first tells us that “the Bible has +not a single scientific error in it;” that “<i>its +slightest intimations of scientific principles or natural +phenomena have in every instance been demonstrated to be exactly +and strictly true</i>,” and he asks:</p> +<blockquote><p>“How is it that Moses, with no greater +education than the Hindoo or the ancient philosopher, has written +his book, touching science at a thousand points, so accurately +that scientific research has discovered no flaws in it; and yet +in those investigations which have taken place in more recent +centuries, it has not been shown that he has committed one single +error, or made one solitary assertion which can be proved by the +maturest science, or by the most eagle-eyed philosopher, to be +incorrect, scientifically or historically?”</p> +</blockquote> +<p><!-- page 83--><a name="page83"></a><span class="pagenum">p. +83</span>According to this the relation of the Bible to science +should be one of the strong points of apologists for revelation: +the scientific accuracy of Moses should stand at the head of +their evidences; and they might urge with some cogency, that +since Aristotle, who devoted himself to science, and lived many +ages after Moses, does little else than err ingeniously, this +fact, that the Jewish Lawgiver, though touching science at a +thousand points, has written nothing that has not been +“demonstrated to be exactly and strictly true,” is an +irrefragable proof of his having derived his knowledge from a +supernatural source. How does it happen, then, that Dr. +Cumming forsakes this strong position? How is it that we +find him, some pages further on, engaged in reconciling Genesis +with the discoveries of science, by means of imaginative +hypotheses and feats of “interpretation?” +Surely, that which has been demonstrated to be exactly and +strictly true does not require hypothesis and critical argument, +in order to show that it may <i>possibly</i> agree with those +very discoveries by means of which its exact and strict truth has +been demonstrated. And why should Dr. Cumming suppose, as +we shall presently find him supposing, that men of science +hesitate to accept the Bible, because it appears to contradict +their discoveries? By his own statement, that appearance of +contradiction does not exist; on the contrary, it has been +demonstrated that the Bible precisely agrees with their +discoveries. Perhaps, however, in saying of the Bible that +its “slightest intimations of scientific principles or +natural phenomena have in every instance been demonstrated to be +exactly and strictly true,” Dr. Cumming merely means to +imply that theologians have found out a way of explaining the +biblical text so that it no longer, in their opinion, appears to +be in contradiction with the discoveries of science. One of +two things, therefore: either he uses language without the +slightest appreciation of its real meaning, or the assertions he +makes on one page are directly contradicted by the arguments he +urges on another.</p> +<p>Dr. Cumming’s principles—or, we should rather say, +confused <!-- page 84--><a name="page84"></a><span +class="pagenum">p. 84</span>notions—of biblical +interpretation, as exhibited in this volume, are particularly +significant of his mental calibre. He says (“Church +before the Flood,” p. 93): “Men of science, who are +full of scientific investigation and enamored of scientific +discovery, will hesitate before they accept a book which, they +think, contradicts the plainest and the most unequivocal +disclosures they have made in the bowels of the earth, or among +the stars of the sky. To all these we answer, as we have +already indicated, there is not the least dissonance between +God’s written book and the most mature discoveries of +geological science. One thing, however, there may be: +<i>there may be a contradiction between the discoveries of +geology and our preconceived interpretations of the +Bible</i>. But this is not because the Bible is wrong, but +because our interpretation is wrong.” (The italics in +all cases are our own.)</p> +<p>Elsewhere he says: “It seems to me plainly evident that +the record of Genesis, when read fairly, and not in the light of +our prejudices—<i>and mind you</i>, <i>the essence of +Popery is to read the Bible in the light of our opinions</i>, +<i>instead of viewing our opinions in the light of the Bible</i>, +<i>in its plain and obvious sense</i>—falls in perfectly +with the assertion of geologists.”</p> +<p>On comparing these two passages, we gather that when Dr. +Cumming, under stress of geological discovery, assigns to the +biblical text a meaning entirely different from that which, on +his own showing, was universally ascribed to it for more than +three thousand years, he regards himself as “viewing his +opinions in the light of the Bible in its plain and obvious +sense!” Now he is reduced to one of two alternatives: +either he must hold that the “plain and obvious +meaning” of the whole Bible differs from age to age, so +that the criterion of its meaning lies in the sum of knowledge +possessed by each successive age—the Bible being an elastic +garment for the growing thought of mankind; or he must hold that +some portions are amenable to this criterion, and others not +so. In the former case, he accepts the principle of +interpretation adopted by the early German rationalists; in the +latter case he has to show a <!-- page 85--><a +name="page85"></a><span class="pagenum">p. 85</span>further +criterion by which we can judge what parts of the Bible are +elastic and what rigid. If he says that the interpretation +of the text is rigid wherever it treats of doctrines necessary to +salvation, we answer, that for doctrines to be necessary to +salvation they must first be true; and in order to be true, +according to his own principle, they must be founded on a correct +interpretation of the biblical text. Thus he makes the +necessity of doctrines to salvation the criterion of infallible +interpretation, and infallible interpretation the criterion of +doctrines being necessary to salvation. He is whirled round +in a circle, having, by admitting the principle of novelty in +interpretation, completely deprived himself of a basis. +That he should seize the very moment in which he is most palpably +betraying that he has no test of biblical truth beyond his own +opinion, as an appropriate occasion for flinging the rather novel +reproach against Popery that its essence is to “read the +Bible in the light of our opinions,” would be an almost +pathetic self-exposure, if it were not disgusting. +Imbecility that is not even meek, ceases to be pitiable, and +becomes simply odious.</p> +<p>Parenthetic lashes of this kind against Popery are very +frequent with Dr. Cumming, and occur even in his more devout +passages, where their introduction must surely disturb the +spiritual exercises of his hearers. Indeed, Roman Catholics +fare worse with him even than infidels. Infidels are the +small vermin—the mice to be bagged <i>en passant</i>. +The main object of his chase—the rats which are to be +nailed up as trophies—are the Roman Catholics. +Romanism is the masterpiece of Satan; but reassure yourselves! +Dr. Cumming has been created. Antichrist is enthroned in +the Vatican; but he is stoutly withstood by the Boanerges of +Crown-court. The personality of Satan, as might be +expected, is a very prominent tenet in Dr. Cumming’s +discourses; those who doubt it are, he thinks, “generally +specimens of the victims of Satan as a triumphant seducer;” +and it is through the medium of this doctrine that he habitually +contemplates Roman Catholics. <!-- page 86--><a +name="page86"></a><span class="pagenum">p. 86</span>They are the +puppets of which the devil holds the strings. It is only +exceptionally that he speaks of them as fellow-men, acted on by +the same desires, fears, and hopes as himself; his <i>rule</i> is +to hold them up to his hearers as foredoomed instruments of Satan +and vessels of wrath. If he is obliged to admit that they +are “no shams,” that they are “thoroughly in +earnest”—that is because they are inspired by hell, +because they are under an “infra-natural” +influence. If their missionaries are found wherever +Protestant missionaries go, this zeal in propagating their faith +is not in them a consistent virtue, as it is in Protestants, but +a “melancholy fact,” affording additional evidence +that they are instigated and assisted by the devil. And Dr. +Cumming is inclined to think that they work miracles, because +that is no more than might be expected from the known ability of +Satan who inspires them. <a name="citation86a"></a><a +href="#footnote86a" class="citation">[86a]</a> He admits, +indeed, that “there is a fragment of the Church of Christ +in the very bosom of that awful apostasy,” <a +name="citation86b"></a><a href="#footnote86b" +class="citation">[86b]</a> and that there are members of the +Church of Rome in glory; but this admission is rare and +episodical—is a declaration, <i>pro formâ</i>, about +as influential on the general disposition and habits as an +aristocrat’s profession of democracy.</p> +<p>This leads us to mention another conspicuous characteristic of +Dr. Cumming’s teaching—the <i>absence of genuine +charity</i>. It is true that he makes large profession of +tolerance and liberality within a certain circle; he exhorts +Christians to unity; he would have Churchmen fraternize with +Dissenters, and exhorts these two branches of God’s family +to defer the settlement of their differences till the +millennium. But the love thus taught is the love of the +<i>clan</i>, which is the correlative of antagonism to the rest +of mankind. It is not sympathy and helpfulness toward men +as men, but toward men as Christians, and as Christians in the +sense of a small minority. Dr. Cumming’s religion may +demand a tribute of love, but it gives a charter to hatred; it +may enjoin charity, but it fosters <!-- page 87--><a +name="page87"></a><span class="pagenum">p. 87</span>all +uncharitableness. If I believe that God tells me to love my +enemies, but at the same time hates His own enemies and requires +me to have one will with Him, which has the larger scope, love or +hatred? And we refer to those pages of Dr. Cumming’s +in which he opposes Roman Catholics, Puseyites, and +infidels—pages which form the larger proportion of what he +has published—for proof that the idea of God which both the +logic and spirit of his discourses keep present to his hearers, +is that of a God who hates his enemies, a God who teaches love by +fierce denunciations of wrath—a God who encourages +obedience to his precepts by elaborately revealing to us that his +own government is in precise opposition to those precepts. +We know the usual evasions on this subject. We know Dr. +Cumming would say that even Roman Catholics are to be loved and +succored as men; that he would help even that “unclean +spirit,” Cardinal Wiseman, out of a ditch. But who +that is in the slightest degree acquainted with the action of the +human mind will believe that any genuine and large charity can +grow out of an exercise of love which is always to have an +<i>arrière-pensée</i> of hatred? Of what +quality would be the conjugal love of a husband who loved his +spouse as a wife, but hated her as a woman? It is reserved +for the regenerate mind, according to Dr. Cumming’s +conception of it, to be “wise, amazed, temperate and +furious, loyal and neutral, in a moment.” Precepts of +charity uttered with a faint breath at the end of a sermon are +perfectly futile, when all the force of the lungs has been spent +in keeping the hearer’s mind fixed on the conception of his +fellow-men not as fellow-sinners and fellow-sufferers, but as +agents of hell, as automata through whom Satan plays his game +upon earth—not on objects which call forth their reverence, +their love, their hope of good even in the most strayed and +perverted, but on a minute identification of human things with +such symbols as the scarlet whore, the beast out of the abyss, +scorpions whose sting is in their tails, men who have the mark of +the beast, and unclean spirits like frogs. You might as +well attempt to educate the child’s sense <!-- page 88--><a +name="page88"></a><span class="pagenum">p. 88</span>of beauty by +hanging its nursery with the horrible and grotesque pictures in +which the early painters represented the Last Judgment, as expect +Christian graces to flourish on that prophetic interpretation +which Dr. Cumming offers as the principal nutriment of his +flock. Quite apart from the critical basis of that +interpretation, quite apart from the degree of truth there may be +in Dr. Cumming’s prognostications—questions into +which we do not choose to enter—his use of prophecy must be +<i>à priori</i> condemned in the judgment of right-minded +persons, by its results as testified in the net moral effect of +his sermons. The best minds that accept Christianity as a +divinely inspired system, believe that the great end of the +Gospel is not merely the saving but the educating of men’s +souls, the creating within them of holy dispositions, the +subduing of egoistical pretensions, and the perpetual enhancing +of the desire that the will of God—a will synonymous with +goodness and truth—may be done on earth. But what +relation to all this has a system of interpretation which keeps +the mind of the Christian in the position of a spectator at a +gladiatorial show, of which Satan is the wild beast in the shape +of the great red dragon, and two thirds of mankind the +victims—the whole provided and got up by God for the +edification of the saints? The demonstration that the +Second Advent is at hand, if true, can have no really holy, +spiritual effect; the highest state of mind inculcated by the +Gospel is resignation to the disposal of God’s +providence—“Whether we live, we live unto the Lord; +whether we die, we die unto the Lord”—not an +eagerness to see a temporal manifestation which shall confound +the enemies of God and give exaltation to the saints; it is to +dwell in Christ by spiritual communion with his nature, not to +fix the date when He shall appear in the sky. Dr. +Cumming’s delight in shadowing forth the downfall of the +Man of Sin, in prognosticating the battle of Gog and Magog, and +in advertising the pre-millennial Advent, is simply the +transportation of political passions on to a so-called religious +platform; it is the anticipation of the triumph of “our +party,” <!-- page 89--><a name="page89"></a><span +class="pagenum">p. 89</span>accomplished by our principal men +being “sent for” into the clouds. Let us be +understood to speak in all seriousness. If we were in +search of amusement, we should not seek for it by examining Dr. +Cumming’s works in order to ridicule them. We are +simply discharging a disagreeable duty in delivering our opinion +that, judged by the highest standard even of orthodox +Christianity, they are little calculated to produce—</p> +<blockquote><p>“A closer walk with God,<br /> +A calm and heavenly frame;”</p> +</blockquote> +<p>but are more likely to nourish egoistic complacency and +pretension, a hard and condemnatory spirit toward one’s +fellow-men, and a busy occupation with the minutiæ of +events, instead of a reverent contemplation of great facts and a +wise application of great principles. It would be idle to +consider Dr. Cumming’s theory of prophecy in any other +light; as a philosophy of history or a specimen of biblical +interpretation, it bears about the same relation to the extension +of genuine knowledge as the astrological “house” in +the heavens bears to the true structure and relations of the +universe.</p> +<p>The slight degree in which Dr. Cumming’s faith is imbued +with truly human sympathies is exhibited in the way he treats the +doctrine of Eternal Punishment. Here a little of that +readiness to strain the letter of the Scriptures which he so +often manifests when his object is to prove a point against +Romanism, would have been an amiable frailty if it had been +applied on the side of mercy. When he is bent on proving +that the prophecy concerning the Man of Sin, in the Second +Epistle to the Thessalonians, refers to the Pope, he can extort +from the innocent word +<i>καθισαι</i> the +meaning <i>cathedrize</i>, though why we are to translate +“He as God cathedrizes in the temple of God,” any +more than we are to translate “cathedrize here, while I go +and pray yonder,” it is for Dr. Cumming to show more +clearly than he has yet done. But when rigorous literality +will favor the conclusion that the greater proportion of the +human race will be eternally miserable—<i>then</i> he is +rigorously literal.</p> +<p><!-- page 90--><a name="page90"></a><span class="pagenum">p. +90</span>He says: “The Greek words, +<i>εις</i>, +<i>τους +αιωνας των +αιωνων</i>, here translated +‘everlasting,’ signify literally ‘unto the ages +of ages,’ αιει ων, +‘always being,’ that is, everlasting, ceaseless +existence. Plato uses the word in this sense when he says, +‘The gods that live forever.’ <i>But I must +also admit</i> that this word is used several times in a limited +extent—as for instance, ‘The everlasting +hills.’ Of course this does not mean that there never +will be a time when the hills will cease to stand; the expression +here is evidently figurative, but it implies eternity. The +hills shall remain as long as the earth lasts, and no hand has +power to remove them but that Eternal One which first called them +into being; <i>so the state of the soul</i> remains the same +after death as long as the soul exists, and no one has power to +alter it. The same word is often applied to denote the +existence of God—‘the Eternal God.’ Can +we limit the word when applied to him? Because occasionally +used in a limited sense, we must not infer it is always so. +‘Everlasting’ plainly means in Scripture +‘without end;’ it is only to be explained +figuratively when it is evident it cannot be interpreted in any +other way.”</p> +<p>We do not discuss whether Dr. Cumming’s interpretation +accords with the meaning of the New Testament writers: we simply +point to the fact that the text becomes elastic for him when he +wants freer play for his prejudices, while he makes it an +adamantine barrier against the admission that mercy will +ultimately triumph—that God, <i>i.e.</i>, Love, will be all +in all. He assures us that he does not “delight to +dwell on the misery of the lost:” and we believe him. +That misery does not seem to be a question of feeling with him, +either one way or the other. He does not merely resign +himself to the awful mystery of eternal punishment; he contends +for it. Do we object, he asks, <a name="citation90"></a><a +href="#footnote90" class="citation">[90]</a> to everlasting +happiness? then why object to everlasting misery?—reasoning +which is perhaps felt to be cogent by theologians who anticipate +the everlasting happiness for themselves, and the everlasting +misery for their neighbors.</p> +<p><!-- page 91--><a name="page91"></a><span class="pagenum">p. +91</span>The compassion of some Christians has been glad to take +refuge in the opinion that the Bible allows the supposition of +annihilation for the impenitent; but the rigid sequence of Dr. +Cumming’s reasoning will not admit of this idea. He +sees that flax is made into linen, and linen into paper; that +paper, when burned, partly ascends as smoke and then again +descends in rain, or in dust and carbon. “Not one +particle of the original flax is lost, although there may be not +one particle that has not undergone an entire change: +annihilation is not, but change of form is. <i>It will be +thus with our bodies at the resurrection</i>. The death of +the body means not annihilation. <i>Not one feature of the +face</i> will be annihilated.” Having established the +perpetuity of the body by this close and clear analogy, namely, +that <i>as</i> there is a total change in the particles of flax +in consequence of which they no longer appear as flax, <i>so</i> +there will <i>not</i> be a total change in the particles of the +human body, but they will reappear as the human body, he does not +seem to consider that the perpetuity of the body involves the +perpetuity of the soul, but requires separate evidence for this, +and finds such evidence by begging the very question at +issue—namely, by asserting that the text of the Scripture +implies “the perpetuity of the punishment of the lost, and +the consciousness of the punishment which they +endure.” Yet it is drivelling like this which is +listened to and lauded as eloquence by hundreds, and which a +Doctor of Divinity can believe that he has his “reward as a +saint” for preaching and publishing!</p> +<p>One more characteristic of Dr. Cumming’s writings, and +we have done. This is the <i>perverted moral judgment</i> +that everywhere reigns in them. Not that this perversion is +peculiar to Dr. Cumming: it belongs to the dogmatic system which +he shares with all evangelical believers. But the abstract +tendencies of systems are represented in very different degrees, +according to the different characters of those who embrace them; +just as the same food tells differently on different +constitutions: and there are certain qualities in Dr. <!-- page +92--><a name="page92"></a><span class="pagenum">p. +92</span>Cumming that cause the perversion of which we speak to +exhibit itself with peculiar prominence in his teaching. A +single extract will enable us to explain what we mean:</p> +<blockquote><p>“The ‘thoughts’ are evil. +If it were possible for human eye to discern and to detect the +thoughts that flutter around the heart of an unregenerate +man—to mark their hue and their multitude, it would be +found that they are indeed ‘evil.’ We speak not +of the thief, and the murderer, and the adulterer, and such like, +whose crimes draw down the cognizance of earthly tribunals, and +whose unenviable character it is to take the lead in the paths of +sin; but we refer to the men who are marked out by their practice +of many of the seemliest moralities of life—by the exercise +of the kindliest affections, and the interchange of the sweetest +reciprocities—and of these men, if unrenewed and unchanged, +we pronounce that their thoughts are evil. To ascertain +this, we must refer to the object around which our thoughts ought +continually to circulate. The Scriptures assert that this +object is <i>the glory of God</i>; that for this we ought to +think, to act, and to speak; and that in thus thinking, acting, +and speaking, there is involved the purest and most endearing +bliss. Now it will be found true of the most amiable men, +that with all their good society and kindliness of heart, and all +their strict and unbending integrity, they never or rarely think +of the glory of God. The question never occurs to +them—Will this redound to the glory of God? Will this +make his name more known, his being more loved, his praise more +sung? And just inasmuch as their every thought comes short +of this lofty aim, in so much does it come short of good, and +entitle itself to the character of evil. If the glory of +God is not the absorbing and the influential aim of their +thoughts, then they are evil; but God’s glory never enters +into their minds. They are amiable, because it chances to +be one of the constitutional tendencies of their individual +character, left uneffaced by the Fall; and <i>they are just and +upright</i>, <i>because they have perhaps no occasion to be +otherwise</i>, <i>or find it subservient to their interests to +maintain such a character</i>.”—“Occ. +Disc.” vol. i. p. 8.</p> +</blockquote> +<p>Again we read (Ibid. p. 236):</p> +<blockquote><p>“There are traits in the Christian character +which the mere worldly man cannot understand. He can +understand the outward morality, but he cannot understand the +inner spring of it; he can understand Dorcas’ liberality to +the poor, but he cannot penetrate the ground of Dorcas’ +liberality. <i>Some men give to the poor because they are +ostentatious</i>, <i>or because they think the poor will +ultimately avenge their </i><!-- page 93--><a +name="page93"></a><span class="pagenum">p. +93</span><i>neglect</i>; <i>but the Christian gives to the +poor</i>, <i>not only because he has sensibilities like other +men</i>, but because inasmuch as ye did it to the least of these +my brethren ye did it unto me.”</p> +</blockquote> +<p>Before entering on the more general question involved in these +quotations, we must point to the clauses we have marked with +italics, where Dr. Cumming appears to express sentiments which, +we are happy to think, are not shared by the majority of his +brethren in the faith. Dr. Cumming, it seems, is unable to +conceive that the natural man can have any other motive for being +just and upright than that it is useless to be otherwise, or that +a character for honesty is profitable; according to his +experience, between the feelings of ostentation and selfish alarm +and the feeling of love to Christ, there lie no sensibilities +which can lead a man to relieve want. Granting, as we +should prefer to think, that it is Dr. Cumming’s exposition +of his sentiments which is deficient rather than his sentiments +themselves, still, the fact that the deficiency lies precisely +here, and that he can overlook it not only in the haste of oral +delivery but in the examination of proof-sheets, is strongly +significant of his mental bias—of the faint degree in which +he sympathizes with the disinterested elements of human feeling, +and of the fact, which we are about to dwell upon, that those +feelings are totally absent from his religious theory. Now, +Dr. Cumming invariably assumes that, in fulminating against those +who differ from him, he is standing on a moral elevation to which +they are compelled reluctantly to look up; that his theory of +motives and conduct is in its loftiness and purity a perpetual +rebuke to their low and vicious desires and practice. It is +time he should be told that the reverse is the fact; that there +are men who do not merely cast a superficial glance at his +doctrine, and fail to see its beauty or justice, but who, after a +close consideration of that doctrine, pronounce it to be +subversive of true moral development, and therefore positively +noxious. Dr. Cumming is fond of showing up the teaching of +Romanism, and accusing it of undermining true morality: it is +time he should be told that <!-- page 94--><a +name="page94"></a><span class="pagenum">p. 94</span>there is a +large body, both of thinkers and practical men, who hold +precisely the same opinion of his own teaching—with this +difference, that they do not regard it as the inspiration of +Satan, but as the natural crop of a human mind where the soil is +chiefly made up of egoistic passions and dogmatic beliefs.</p> +<p>Dr. Cumming’s theory, as we have seen, is that actions +are good or evil according as they are prompted or not prompted +by an exclusive reference to the “glory of +God.” God, then, in Dr. Cumming’s conception, +is a being who has no pleasure in the exercise of love and +truthfulness and justice, considered as affecting the well-being +of his creatures; He has satisfaction in us only in so far as we +exhaust our motives and dispositions of all relation to our +fellow-beings, and replace sympathy with men by anxiety for the +“glory of God.” The deed of Grace Darling, when +she took a boat in the storm to rescue drowning men and women, +was not good if it was only compassion that nerved her arm and +impelled her to brave death for the chance of saving others; it +was only good if she asked herself—Will this redound to the +glory of God? The man who endures tortures rather than +betray a trust, the man who spends years in toil in order to +discharge an obligation from which the law declares him free, +must be animated not by the spirit of fidelity to his fellow-man, +but by a desire to make “the name of God more +known.” The sweet charities of domestic +life—the ready hand and the soothing word in sickness, the +forbearance toward frailties, the prompt helpfulness in all +efforts and sympathy in all joys, are simply evil if they result +from a “constitutional tendency,” or from +dispositions disciplined by the experience of suffering and the +perception of moral loveliness. A wife is not to devote +herself to her husband out of love to him and a sense of the +duties implied by a close relation—she is to be a faithful +wife for the glory of God; if she feels her natural affections +welling up too strongly, she is to repress them; it will not do +to act from natural affection—she must think of the glory +of God. A man is to guide his affairs with energy and +discretion, not from an honest desire to <!-- page 95--><a +name="page95"></a><span class="pagenum">p. 95</span>fulfil his +responsibilities as a member of society and a father, +but—that “God’s praise may be +sung.” Dr. Cumming’s Christian pays his debts +for the glory of God; were it not for the coercion of that +supreme motive, it would be evil to pay them. A man is not +to be just from a feeling of justice; he is not to help his +fellow-men out of good-will to his fellow-men; he is not to be a +tender husband and father out of affection: all these natural +muscles and fibres are to be torn away and replaced by a patent +steel-spring—anxiety for the “glory of +God.”</p> +<p>Happily, the constitution of human nature forbids the complete +prevalence of such a theory. Fatally powerful as religious +systems have been, human nature is stronger and wider than +religious systems, and though dogmas may hamper, they cannot +absolutely repress its growth: build walls round the living tree +as you will, the bricks and mortar have by and by to give way +before the slow and sure operation of the sap. But next to +the hatred of the enemies of God which is the principle of +persecution, there perhaps has been no perversion more +obstructive of true moral development than this substitution of a +reference to the glory of God for the direct promptings of the +sympathetic feelings. Benevolence and justice are strong +only in proportion as they are directly and inevitably called +into activity by their proper objects; pity is strong only +because we are strongly impressed by suffering; and only in +proportion as it is compassion that speaks through the eyes when +we soothe, and moves the arm when we succor, is a deed strictly +benevolent. If the soothing or the succor be given because +another being wishes or approves it, the deed ceases to be one of +benevolence, and becomes one of deference, of obedience, of +self-interest, or vanity. Accessory motives may aid in +producing an <i>action</i>, but they presuppose the weakness of +the direct motive; and conversely, when the direct motive is +strong, the action of accessory motives will be excluded. +If, then, as Dr. Cumming inculcates, the glory of God is to be +“the absorbing and the influential aim” in our +thoughts and actions, this must <!-- page 96--><a +name="page96"></a><span class="pagenum">p. 96</span>tend to +neutralize the human sympathies; the stream of feeling will be +diverted from its natural current in order to feed an artificial +canal. The idea of God is really moral in its +influence—it really cherishes all that is best and +loveliest in man—only when God is contemplated as +sympathizing with the pure elements of human feeling, as +possessing infinitely all those attributes which we recognize to +be moral in humanity. In this light, the idea of God and +the sense of His presence intensify all noble feeling, and +encourage all noble effort, on the same principle that human +sympathy is found a source of strength: the brave man feels +braver when he knows that another stout heart is beating time +with his; the devoted woman who is wearing out her years in +patient effort to alleviate suffering or save vice from the last +stages of degradation, finds aid in the pressure of a friendly +hand which tells her that there is one who understands her deeds, +and in her place would do the like. The idea of a God who +not only sympathizes with all we feel and endure for our +fellow-men, but who will pour new life into our too languid love, +and give firmness to our vacillating purpose, is an extension and +multiplication of the effects produced by human sympathy; and it +has been intensified for the better spirits who have been under +the influence of orthodox Christianity, by the contemplation of +Jesus as “God manifest in the flesh.” But Dr. +Cumming’s God is the very opposite of all this: he is a God +who instead of sharing and aiding our human sympathies, is +directly in collision with them; who instead of strengthening the +bond between man and man, by encouraging the sense that they are +both alike the objects of His love and care, thrusts himself +between them and forbids them to feel for each other except as +they have relation to Him. He is a God who, instead of +adding his solar force to swell the tide of those impulses that +tend to give humanity a common life in which the good of one is +the good of all, commands us to check those impulses, lest they +should prevent us from thinking of His glory. It is in vain +for Dr. Cumming to say that we are to love man for God’s +<!-- page 97--><a name="page97"></a><span class="pagenum">p. +97</span>sake: with the conception of God which his teaching +presents, the love of man for God’s sake involves, as his +writings abundantly show, a strong principle of hatred. We +can only love one being for the sake of another when there is an +habitual delight in associating the idea of those two +beings—that is, when the object of our indirect love is a +source of joy and honor to the object of our direct love; but +according to Dr. Cumming’s theory, the majority of +mankind—the majority of his neighbors—are in +precisely the opposite relation to God. His soul has no +pleasure in them, they belong more to Satan than to Him, and if +they contribute to His glory, it is against their will. Dr. +Cumming then can only love <i>some</i> men for God’s sake; +the rest he must in consistency <i>hate</i> for God’s +sake.</p> +<p>There must be many, even in the circle of Dr. Cumming’s +admirers, who would be revolted by the doctrine we have just +exposed, if their natural good sense and healthy feeling were not +early stifled by dogmatic beliefs, and their reverence misled by +pious phrases. But as it is, many a rational question, many +a generous instinct, is repelled as the suggestion of a +supernatural enemy, or as the ebullition of human pride and +corruption. This state of inward contradiction can be put +an end to only by the conviction that the free and diligent +exertion of the intellect, instead of being a sin, is part of +their responsibility—that Right and Reason are +synonymous. The fundamental faith for man is, faith in the +result of a brave, honest, and steady use of all his +faculties:</p> +<blockquote><p>“Let knowledge grow from more to more,<br /> + But more of reverence in us dwell;<br /> + That mind and soul according well<br /> +May make one music as before,<br /> + But vaster.”</p> +</blockquote> +<p>Before taking leave of Dr. Cumming, let us express a hope that +we have in no case exaggerated the unfavorable character of the +inferences to be drawn from his pages. His creed often +obliges him to hope the worst of men, and exert himself in +proving that the worst is true; but thus far we are happier <!-- +page 98--><a name="page98"></a><span class="pagenum">p. +98</span>than he. We have no theory which requires us to +attribute unworthy motives to Dr. Cumming, no opinions, religious +or irreligious, which can make it a gratification to us to detect +him in delinquencies. On the contrary, the better we are +able to think of him as a man, while we are obliged to disapprove +him as a theologian, the stronger will be the evidence for our +conviction, that the tendency toward good in human nature has a +force which no creed can utterly counteract, and which insures +the ultimate triumph of that tendency over all dogmatic +perversions.</p> +<h3><!-- page 99--><a name="page99"></a><span class="pagenum">p. +99</span>IV. GERMAN WIT: HENRY HEINE. <a +name="citation99"></a><a href="#footnote99" +class="citation">[99]</a></h3> +<p>“Nothing,” says Goethe, “is more significant +of men’s character than what they find +laughable.” The truth of this observation would +perhaps have been more apparent if he had said <i>culture</i> +instead of character. The last thing in which the +cultivated man can have community with the vulgar is their +jocularity; and we can hardly exhibit more strikingly the wide +gulf which separates him from them, than by comparing the object +which shakes the diaphragm of a coal-heaver with the highly +complex pleasure derived from a real witticism. That any +high order of wit is exceedingly complex, and demands a ripe and +strong mental development, has one evidence in the fact that we +do not find it in boys at all in proportion to their +manifestation of other powers. Clever boys generally aspire +to the heroic and poetic rather than the comic, and the crudest +of all their efforts are their jokes. Many a witty man will +remember how in his school days a practical joke, more or less +Rabelaisian, was for him the <i>ne plus ultra</i> of the +ludicrous. It seems to have been the same with the boyhood +of the human race. The history and literature of the +ancient Hebrews gives the idea of a people who went about their +business and their pleasure as gravely as a society of beavers; +the smile and the laugh are often mentioned metaphorically, but +the smile is one of complacency, the laugh is one of scorn. +Nor can we imagine that the facetious element was very strong in +the <!-- page 100--><a name="page100"></a><span +class="pagenum">p. 100</span>Egyptians; no laughter lurks in the +wondering eyes and the broad calm lips of their statues. +Still less can the Assyrians have had any genius for the comic: +the round eyes and simpering satisfaction of their ideal faces +belong to a type which is not witty, but the cause of wit in +others. The fun of these early races was, we fancy, of the +after-dinner kind—loud-throated laughter over the wine-cup, +taken too little account of in sober moments to enter as an +element into their Art, and differing as much from the laughter +of a Chamfort or a Sheridan as the gastronomic enjoyment of an +ancient Briton, whose dinner had no other “removes” +than from acorns to beech-mast and back again to acorns, differed +from the subtle pleasures of the palate experienced by his +turtle-eating descendant. In fact they had to live +seriously through the stages which to subsequent races were to +become comedy, as those amiable-looking preadamite amphibia which +Professor Owen has restored for us in effigy at Sydenham, took +perfectly <i>au sérieux</i> the grotesque physiognomies of +their kindred. Heavy experience in their case, as in every +other, was the base from which the salt of future wit was to be +made.</p> +<p>Humor is of earlier growth than Wit, and it is in accordance +with this earlier growth that it has more affinity with the +poetic tendencies, while Wit is more nearly allied to the +ratiocinative intellect. Humor draws its materials from +situations and characteristics; Wit seizes on unexpected and +complex relations. Humor is chiefly representative and +descriptive; it is diffuse, and flows along without any other law +than its own fantastic will; or it flits about like a +will-of-the-wisp, amazing us by its whimsical transitions. +Wit is brief and sudden, and sharply defined as a crystal; it +does not make pictures, it is not fantastic; but it detects an +unsuspected analogy or suggests a startling or confounding +inference. Every one who has had the opportunity of making +the comparison will remember that the effect produced on him by +some witticisms is closely akin to the effect produced on him by +subtle reasoning which lays open a fallacy or absurdity, and +there are persons whose delight in <!-- page 101--><a +name="page101"></a><span class="pagenum">p. 101</span>such +reasoning always manifests itself in laughter. This +affinity of wit with ratiocination is the more obvious in +proportion as the species of wit is higher and deals less with +less words and with superficialities than with the essential +qualities of things. Some of Johnson’s most admirable +witticisms consist in the suggestion of an analogy which +immediately exposes the absurdity of an action or proposition; +and it is only their ingenuity, condensation, and +instantaneousness which lift them from reasoning into +Wit—they are <i>reasoning raised to a higher +power</i>. On the other hand, Humor, in its higher forms, +and in proportion as it associates itself with the sympathetic +emotions, continually passes into poetry: nearly all great modern +humorists may be called prose poets.</p> +<p>Some confusion as to the nature of Humor has been created by +the fact that those who have written most eloquently on it have +dwelt almost exclusively on its higher forms, and have defined +humor in general as the <i>sympathetic</i> presentation of +incongruous elements in human nature and life—a definition +which only applies to its later development. A great deal +of humor may coexist with a great deal of barbarism, as we see in +the Middle Ages; but the strongest flavor of the humor in such +cases will come, not from sympathy, but more probably from +triumphant egoism or intolerance; at best it will be the love of +the ludicrous exhibiting itself in illustrations of successful +cunning and of the <i>lex talionis</i> as in <i>Reineke +Fuchs</i>, or shaking off in a holiday mood the yoke of a too +exacting faith, as in the old Mysteries. Again, it is +impossible to deny a high degree of humor to many practical +jokes, but no sympathetic nature can enjoy them. Strange as +the genealogy may seem, the original parentage of that wonderful +and delicious mixture of fun, fancy, philosophy, and feeling, +which constitutes modern humor, was probably the cruel mockery of +a savage at the writhings of a suffering enemy—such is the +tendency of things toward the good and beautiful on this +earth! Probably the reason why high culture demands more +complete harmony with its moral sympathies in humor than in wit, +is <!-- page 102--><a name="page102"></a><span class="pagenum">p. +102</span>that humor is in its nature more prolix—that it +has not the direct and irresistible force of wit. Wit is an +electric shock, which takes us by violence, quite independently +of our predominant mental disposition; but humor approaches us +more deliberately and leaves us masters of ourselves. Hence +it is, that while coarse and cruel humor has almost disappeared +from contemporary literature, coarse and cruel wit abounds; even +refined men cannot help laughing at a coarse <i>bon mot</i> or a +lacerating personality, if the “shock” of the +witticism is a powerful one; while mere fun will have no power +over them if it jar on their moral taste. Hence, too, it +is, that while wit is perennial, humor is liable to become +superannuated.</p> +<p>As is usual with definitions and classifications, however, +this distinction between wit and humor does not exactly represent +the actual fact. Like all other species, Wit and Humor +overlap and blend with each other. There are <i>bon +mots</i>, like many of Charles Lamb’s, which are a sort of +facetious hybrids, we hardly know whether to call them witty or +humorous; there are rather lengthy descriptions or narratives, +which, like Voltaire’s “Micromégas,” +would be more humorous if they were not so sparkling and +antithetic, so pregnant with suggestion and satire, that we are +obliged to call them witty. We rarely find wit untempered +by humor, or humor without a spice of wit; and sometimes we find +them both united in the highest degree in the same mind, as in +Shakespeare and Molière. A happy conjunction this, +for wit is apt to be cold, and thin-lipped, and Mephistophelean +in men who have no relish for humor, whose lungs do never crow +like Chanticleer at fun and drollery; and broad-faced, rollicking +humor needs the refining influence of wit. Indeed, it may +be said that there is no really fine writing in which wit has not +an implicit, if not an explicit, action. The wit may never +rise to the surface, it may never flame out into a witticism; but +it helps to give brightness and transparency, it warns off from +flights and exaggerations which verge on the ridiculous—in +every <i>genre</i> of writing it preserves a man from sinking +into the <i>genre ennuyeux</i>. And it is eminently <!-- +page 103--><a name="page103"></a><span class="pagenum">p. +103</span>needed for this office in humorous writing; for as +humor has no limits imposed on it by its material, no law but its +own exuberance, it is apt to become preposterous and wearisome +unless checked by wit, which is the enemy of all monotony, of all +lengthiness, of all exaggeration.</p> +<p>Perhaps the nearest approach Nature has given us to a complete +analysis, in which wit is as thoroughly exhausted of humor as +possible, and humor as bare as possible of wit, is in the typical +Frenchman and the typical German. Voltaire, the intensest +example of pure wit, fails in most of his fictions from his lack +of humor. “Micromégas” is a perfect +tale, because, as it deals chiefly with philosophic ideas and +does not touch the marrow of human feeling and life, the +writer’s wit and wisdom were all-sufficient for his +purpose. Not so with “Candide.” Here +Voltaire had to give pictures of life as well as to convey +philosophic truth and satire, and here we feel the want of +humor. The sense of the ludicrous is continually defeated +by disgust, and the scenes, instead of presenting us with an +amusing or agreeable picture, are only the frame for a +witticism. On the other hand, German humor generally shows +no sense of measure, no instinctive tact; it is either +floundering and clumsy as the antics of a leviathan, or laborious +and interminable as a Lapland day, in which one loses all hope +that the stars and quiet will ever come. For this reason, +Jean Paul, the greatest of German humorists, is unendurable to +many readers, and frequently tiresome to all. Here, as +elsewhere, the German shows the absence of that delicate +perception, that sensibility to gradation, which is the essence +of tact and taste, and the necessary concomitant of wit. +All his subtlety is reserved for the region of metaphysics. +For <i>Identität</i> in the abstract no one can have an +acuter vision, but in the concrete he is satisfied with a very +loose approximation. He has the finest nose for +<i>Empirismus</i> in philosophical doctrine, but the presence of +more or less tobacco smoke in the air he breathes is +imperceptible to him. To the typical German—<i>Vetter +Michel</i>—it is indifferent whether his door-lock will +catch, whether his teacup be more <!-- page 104--><a +name="page104"></a><span class="pagenum">p. 104</span>or less +than an inch thick; whether or not his book have every other leaf +unstitched; whether his neighbor’s conversation be more or +less of a shout; whether he pronounce <i>b</i> or <i>p</i>, +<i>t</i> or <i>d</i>; whether or not his adored one’s teeth +be few and far between. He has the same sort of +insensibility to gradations in time. A German comedy is +like a German sentence: you see no reason in its structure why it +should ever come to an end, and you accept the conclusion as an +arrangement of Providence rather than of the author. We +have heard Germans use the word <i>Langeweile</i>, the equivalent +for ennui, and we have secretly wondered <i>what</i> it can be +that produces ennui in a German. Not the longest of long +tragedies, for we have known him to pronounce that <i>höchst +fesselnd</i> (<i>so</i> enchaining!); not the heaviest of heavy +books, for he delights in that as <i>gründlich</i> (deep, +Sir, deep!); not the slowest of journeys in a <i>Postwagen</i>, +for the slower the horses, the more cigars he can smoke before he +reaches his journey’s end. German ennui must be +something as superlative as Barclay’s treble X, which, we +suppose, implies an extremely unknown quantity of +stupefaction.</p> +<p>It is easy to see that this national deficiency in nicety of +perception must have its effect on the national appreciation and +exhibition of Humor. You find in Germany ardent admirers of +Shakespeare, who tell you that what they think most admirable in +him is his <i>Wortspiel</i>, his verbal quibbles; and one of +these, a man of no slight culture and refinement, once cited to a +friend of ours Proteus’s joke in “The Two Gentlemen +of Verona”—“Nod I? why that’s +Noddy,” as a transcendant specimen of Shakespearian +wit. German facetiousness is seldom comic to foreigners, +and an Englishman with a swelled cheek might take up +<i>Kladderadatsch</i>, the German Punch, without any danger of +agitating his facial muscles. Indeed, it is a remarkable +fact that, among the five great races concerned in modern +civilization, the German race is the only one which, up to the +present century, had contributed nothing classic to the common +stock of European wit and humor; for <i>Reineke Fuchs</i> cannot +be regarded as a peculiarly Teutonic <!-- page 105--><a +name="page105"></a><span class="pagenum">p. +105</span>product. Italy was the birthplace of Pantomime +and the immortal Pulcinello; Spain had produced Cervantes; France +had produced Rabelais and Molière, and classic wits +innumerable; England had yielded Shakspeare and a host of +humorists. But Germany had borne no great comic dramatist, +no great satirist, and she has not yet repaired the omission; she +had not even produced any humorist of a high order. Among +her great writers, Lessing is the one who is the most +specifically witty. We feel the implicit influence of +wit—the “flavor of mind”—throughout his +writings; and it is often concentrated into pungent satire, as +every reader of the <i>Hamburgische Dramaturgie</i> +remembers. Still Lessing’s name has not become +European through his wit, and his charming comedy, <i>Minna von +Barnhelm</i>, has won no place on a foreign stage. Of +course we do not pretend to an exhaustive acquaintance with +German literature; we not only admit—we are sure that it +includes much comic writing of which we know nothing. We +simply state the fact, that no German production of that kind, +before the present century, ranked as European; a fact which does +not, indeed, determine the <i>amount</i> of the national +facetiousness, but which is quite decisive as to its +<i>quality</i>. Whatever may be the stock of fun which +Germany yields for home consumption, she has provided little for +the palate of other lands. All honor to her for the still +greater things she has done for us! She has fought the +hardest fight for freedom of thought, has produced the grandest +inventions, has made magnificent contributions to science, has +given us some of the divinest poetry, and quite the divinest +music in the world. No one reveres and treasures the +products of the German mind more than we do. To say that +that mind is not fertile in wit is only like saying that +excellent wheat land is not rich pasture; to say that we do not +enjoy German facetiousness is no more than to say that, though +the horse is the finest of quadrupeds, we do not like him to lay +his hoof playfully on our shoulder. Still, as we have +noticed that the pointless puns and stupid jocularity of the boy +may ultimately be developed into the epigrammatic <!-- page +106--><a name="page106"></a><span class="pagenum">p. +106</span>brilliancy and polished playfulness of the man; as we +believe that racy wit and chastened delicate humor are inevitably +the results of invigorated and refined mental activity, we can +also believe that Germany will, one day, yield a crop of wits and +humorists.</p> +<p>Perhaps there is already an earnest of that future crop in the +existence of Heinrich Heine, a German born with the present +century, who, to Teutonic imagination, sensibility, and humor, +adds an amount of <i>esprit</i> that would make him brilliant +among the most brilliant of Frenchmen. True, this unique +German wit is half a Hebrew; but he and his ancestors spent their +youth in German air, and were reared on <i>Wurst</i> and +<i>Sauerkraut</i>, so that he is as much a German as a pheasant +is an English bird, or a potato an Irish vegetable. But +whatever else he may be, Heine is one of the most remarkable men +of this age: no echo, but a real voice, and therefore, like all +genuine things in this world, worth studying; a surpassing lyric +poet, who has uttered our feelings for us in delicious song; a +humorist, who touches leaden folly with the magic wand of his +fancy, and transmutes it into the fine gold of art—who +sheds his sunny smile on human tears, and makes them a beauteous +rainbow on the cloudy background of life; a wit, who holds in his +mighty hand the most scorching lightnings of satire; an artist in +prose literature, who has shown even more completely than Goethe +the possibilities of German prose; and—in spite of all +charges against him, true as well as false—a lover of +freedom, who has spoken wise and brave words on behalf of his +fellow-men. He is, moreover, a suffering man, who, with all +the highly-wrought sensibility of genius, has to endure terrible +physical ills; and as such he calls forth more than an +intellectual interest. It is true, alas! that there is a +heavy weight in the other scale—that Heine’s +magnificent powers have often served only to give electric force +to the expression of debased feeling, so that his works are no +Phidian statue of gold, and ivory, and gems, but have not a +little brass, and iron, and miry clay mingled with the precious +metal. The audacity of his occasional coarseness <!-- page +107--><a name="page107"></a><span class="pagenum">p. +107</span>and personality is unparalleled in contemporary +literature, and has hardly been exceeded by the license of former +days. Hence, before his volumes are put within the reach of +immature minds, there is need of a friendly penknife to exercise +a strict censorship. Yet, when all coarseness, all +scurrility, all Mephistophelean contempt for the reverent +feelings of other men, is removed, there will be a plenteous +remainder of exquisite poetry, of wit, humor, and just +thought. It is apparently too often a congenial task to +write severe words about the transgressions committed by men of +genius, especially when the censor has the advantage of being +himself a man of <i>no</i> genius, so that those transgressions +seem to him quite gratuitous; <i>he</i>, forsooth, never +lacerated any one by his wit, or gave irresistible piquancy to a +coarse allusion, and his indignation is not mitigated by any +knowledge of the temptation that lies in transcendent +power. We are also apt to measure what a gifted man has +done by our arbitrary conception of what he might have done, +rather than by a comparison of his actual doings with our own or +those of other ordinary men. We make ourselves overzealous +agents of heaven, and demand that our brother should bring +usurious interest for his five Talents, forgetting that it is +less easy to manage five Talents than two. Whatever benefit +there may be in denouncing the evil, it is after all more +edifying, and certainly more cheering, to appreciate the +good. Hence, in endeavoring to give our readers some +account of Heine and his works, we shall not dwell lengthily on +his failings; we shall not hold the candle up to dusty, +vermin-haunted corners, but let the light fall as much as +possible on the nobler and more attractive details. Our +sketch of Heine’s life, which has been drawn from various +sources, will be free from everything like intrusive gossip, and +will derive its coloring chiefly from the autobiographical hints +and descriptions scattered through his own writings. Those +of our readers who happen to know nothing of Heine will in this +way be making their acquaintance with the writer while they are +learning the outline of his career.</p> +<p><!-- page 108--><a name="page108"></a><span class="pagenum">p. +108</span>We have said that Heine was born with the present +century; but this statement is not precise, for we learn that, +according to his certificate of baptism, he was born December +12th, 1799. However, as he himself says, the important +point is that he was born, and born on the banks of the Rhine, at +Düsseldorf, where his father was a merchant. In his +“Reisebilder” he gives us some recollections, in his +wild poetic way, of the dear old town where he spent his +childhood, and of his schoolboy troubles there. We shall +quote from these in butterfly fashion, sipping a little nectar +here and there, without regard to any strict order:</p> +<blockquote><p>“I first saw the light on the banks of that +lovely stream, where Folly grows on the green hills, and in +autumn is plucked, pressed, poured into casks, and sent into +foreign lands. Believe me, I yesterday heard some one utter +folly which, in anno 1811, lay in a bunch of grapes I then saw +growing on the Johannisberg. . . . Mon Dieu! if I had only such +faith in me that I could remove mountains, the Johannisberg would +be the very mountain I should send for wherever I might be; but +as my faith is not so strong, imagination must help me, and it +transports me at once to the lovely Rhine. . . . I am again a +child, and playing with other children on the Schlossplatz, at +Düsseldorf on the Rhine. Yes, madam, there was I born; +and I note this expressly, in case, after my death, seven +cities—Schilda, Krähwinkel, Polkwitz, Bockum, +Dülken, Göttingen, and +Schöppenstädt—should contend for the honor of +being my birthplace. Düsseldorf is a town on the +Rhine; sixteen thousand men live there, and many hundred thousand +men besides lie buried there. . . . . Among them, many of whom my +mother says, that it would be better if they were still living; +for example, my grandfather and my uncle, the old Herr von +Geldern and the young Herr von Geldern, both such celebrated +doctors, who saved so many men from death, and yet must die +themselves. And the pious Ursula, who carried me in her +arms when I was a child, also lies buried there and a rosebush +grows on her grave; she loved the scent of roses so well in life, +and her heart was pure rose-incense and goodness. The +knowing old Canon, too, lies buried there. Heavens, what an +object he looked when I last saw him! <i>He was made up of +nothing but mind and plasters</i>, and nevertheless studied day +and night, as if he were alarmed lest the worms should find an +idea too little in his head. And the little William lies +there, and for this I am to <!-- page 109--><a +name="page109"></a><span class="pagenum">p. +109</span>blame. We were schoolfellows in the Franciscan +monastery, and were playing on that side of it where the +Düssel flows between stone walls, and I said, +‘William, fetch out the kitten that has just fallen +in’—and merrily he went down on to the plank which +lay across the brook, snatched the kitten out of the water, but +fell in himself, and was dragged out dripping and dead. +<i>The kitten lived to a good old age</i>. . . . Princes in that +day were not the tormented race as they are now; the crown grew +firmly on their heads, and at night they drew a nightcap over it, +and slept peacefully, and peacefully slept the people at their +feet; and when the people waked in the morning, they said, +‘Good morning, father!’ and the princes answered, +‘Good morning, dear children!’ But it was +suddenly quite otherwise; for when we awoke one morning at +Düsseldorf, and were ready to say, ‘Good morning, +father!’ lo! the father was gone away; and in the whole +town there was nothing but dumb sorrow, everywhere a sort of +funeral disposition; and people glided along silently to the +market, and read the long placard placed on the door of the Town +Hall. It was dismal weather; yet the lean tailor, Kilian, +stood in his nankeen jacket which he usually wore only in the +house, and his blue worsted stockings hung down so that his naked +legs peeped out mournfully, and his thin lips trembled while he +muttered the announcement to himself. And an old soldier +read rather louder, and at many a word a crystal tear trickled +down to his brave old mustache. I stood near him and wept +in company, and asked him, ‘<i>Why we +wept</i>?’ He answered, ‘The Elector has +abdicated.’ And then he read again, and at the words, +‘for the long-manifested fidelity of my subjects,’ +and ‘hereby set you free from your allegiance,’ he +wept more than ever. It is strangely touching to see an old +man like that, with faded uniform and scarred face, weep so +bitterly all of a sudden. While we were reading, the +electoral arms were taken down from the Town Hall; everything had +such a desolate air, that it was as if an eclipse of the sun were +expected. . . . I went home and wept, and wailed out, ‘The +Elector has abdicated!’ In vain my mother took a +world of trouble to explain the thing to me. I knew what I +knew; I was not to be persuaded, but went crying to bed, and in +the night dreamed that the world was at an end.”</p> +</blockquote> +<p>The next morning, however, the sun rises as usual, and Joachim +Murat is proclaimed Grand Duke, whereupon there is a holiday at +the public school, and Heinrich (or Harry, for that was his +baptismal name, which he afterward had the <!-- page 110--><a +name="page110"></a><span class="pagenum">p. 110</span>good taste +to change), perched on the bronze horse of the Electoral statue, +sees quite a different scene from yesterday’s:</p> +<blockquote><p>“The next day the world was again all in +order, and we had school as before, and things were got by heart +as before—the Roman emperors, chronology, the nouns in +<i>im</i>, the <i>verba irregularia</i>, Greek, Hebrew, +geography, mental arithmetic!—heavens! my head is still +dizzy with it—all must be learned by heart! And a +great deal of this came very conveniently for me in after +life. For if I had not known the Roman kings by heart, it +would subsequently have been quite indifferent to me whether +Niebuhr had proved or had not proved that they never really +existed. . . . But oh! the trouble I had at school with the +endless dates. And with arithmetic it was still +worse. What I understood best was subtraction, for that has +a very practical rule: ‘Four can’t be taken from +three, therefore I must borrow one.’ But I advise +every one in such a case to borrow a few extra pence, for no one +can tell what may happen. . . . As for Latin, you have no idea, +madam, what a complicated affair it is. The Romans would +never have found time to conquer the world if they had first had +to learn Latin. Luckily for them, they already knew in +their cradles what nouns have their accusative in +<i>im</i>. I, on the contrary, had to learn them by heart +in the sweat of my brow; nevertheless, it is fortunate for me +that I know them . . . and the fact that I have them at my +finger-ends if I should ever happen to want them suddenly, +affords me much inward repose and consolation in many troubled +hours of life. . . . Of Greek I will not say a word, I should get +too much irritated. The monks in the Middle Ages were not +so far wrong when they maintained that Greek was an invention of +the devil. God knows the suffering I endured over it. . . . +With Hebrew it went somewhat better, for I had always a great +liking for the Jews, though to this very hour they crucify my +good name; but I could never get on so far in Hebrew as my watch, +which had much familiar intercourse with pawnbrokers, and in this +way contracted many Jewish habits—for example, it +wouldn’t go on Saturdays.”</p> +</blockquote> +<p>Heine’s parents were apparently not wealthy, but his +education was cared for by his uncle, Solomon Heine, a great +banker in Hamburg, so that he had no early pecuniary +disadvantages to struggle with. He seems to have been very +happy in his mother, who was not of Hebrew but of Teutonic blood; +he often mentions her with reverence and affection, and in the +<!-- page 111--><a name="page111"></a><span class="pagenum">p. +111</span>“Buch der Lieder” there are two exquisite +sonnets addressed to her, which tell how his proud spirit was +always subdued by the charm of her presence, and how her love was +the home of his heart after restless weary ramblings:</p> +<blockquote><p>“Wie mächtig auch mein stolzer Muth +sich blähe,<br /> +In deiner selig süssen, trauten Nahe<br /> +Ergreift mich oft ein demuthvolles Zagen.</p> +<p>* * * * *</p> +<p>Und immer irrte ich nach Liebe, immer<br /> +Nach Liebe, doch die Liebe fand ich nimmer,<br /> +Und kehrte um nach Hause, krank und trübe.<br /> +Doch da bist du entgegen mir gekommen,<br /> +Und ach! was da in deinem Aug’ geschwommen,<br /> +Das war die süsse, langgesuchte Liebe.”</p> +</blockquote> +<p>He was at first destined for a mercantile life, but Nature +declared too strongly against this plan. “God +knows,” he has lately said in conversation with his +brother, “I would willingly have become a banker, but I +could never bring myself to that pass. I very early +discerned that bankers would one day be the rulers of the +world.” So commerce was at length given up for law, +the study of which he began in 1819 at the University of +Bonn. He had already published some poems in the corner of +a newspaper, and among them was one on Napoleon, the object of +his youthful enthusiasm. This poem, he says in a letter to +St. Réné Taillandier, was written when he was only +sixteen. It is still to be found in the “Buch der +Lieder” under the title “Die Grenadiere,” and +it proves that even in its earliest efforts his genius showed a +strongly specific character.</p> +<p>It will be easily imagined that the germs of poetry sprouted +too vigorously in Heine’s brain for jurisprudence to find +much room there. Lectures on history and literature, we are +told, were more diligently attended than lectures on law. +He had taken care, too, to furnish his trunk with abundant +editions of the poets, and the poet he especially studied at that +time was Byron. At a later period, we find his taste taking +another direction, for he writes, “Of all authors, Byron is +precisely <!-- page 112--><a name="page112"></a><span +class="pagenum">p. 112</span>the one who excites in me the most +intolerable emotion; whereas Scott, in every one of his works, +gladdens my heart, soothes, and invigorates me.” +Another indication of his bent in these Bonn days was a newspaper +essay, in which he attacked the Romantic school; and here also he +went through that chicken-pox of authorship—the production +of a tragedy. Heine’s +tragedy—<i>Almansor</i>—is, as might be expected, +better than the majority of these youthful mistakes. The +tragic collision lies in the conflict between natural affection +and the deadly hatred of religion and of race—in the +sacrifice of youthful lovers to the strife between Moor and +Spaniard, Moslem and Christian. Some of the situations are +striking, and there are passages of considerable poetic merit; +but the characters are little more than shadowy vehicles for the +poetry, and there is a want of clearness and probability in the +structure. It was published two years later, in company +with another tragedy, in one act, called <i>William +Ratcliffe</i>, in which there is rather a feeble use of the +Scotch second-sight after the manner of the Fate in the Greek +tragedy. We smile to find Heine saying of his tragedies, in +a letter to a friend soon after their publication: “I know +they will be terribly cut up, but I will confess to you in +confidence that they are very good, better than my collection of +poems, which are not worth a shot.” Elsewhere he +tells us, that when, after one of Paganini’s concerts, he +was passionately complimenting the great master on his +violin-playing. Paganini interrupted him thus: “But +how were you pleased with my <i>bows</i>?”</p> +<p>In 1820 Heine left Bonn for Göttingen. He there +pursued his omission of law studies, and at the end of three +months he was rusticated for a breach of the laws against +duelling. While there, he had attempted a negotiation with +Brockhaus for the printing of a volume of poems, and had endured +the first ordeal of lovers and poets—a refusal. It +was not until a year after that he found a Berlin publisher for +his first volume of poems, subsequently transformed, with +additions, into the “Buch der Lieder.” He +remained between two and three <!-- page 113--><a +name="page113"></a><span class="pagenum">p. 113</span>years at +Berlin, and the society he found there seems to have made these +years an important epoch in his culture. He was one of the +youngest members of a circle which assembled at the house of the +poetess Elise von Hohenhausen, the translator of Byron—a +circle which included Chamisso, Varnhagen, and Rahel +(Varnhagen’s wife). For Rahel, Heine had a profound +admiration and regard; he afterward dedicated to her the poems +included under the tide “Heimkehr;” and he frequently +refers to her or quotes her in a way that indicates how he valued +her influence. According to his friend F. von Hohenhausen, +the opinions concerning Heine’s talent were very various +among his Berlin friends, and it was only a small minority that +had any presentiment of his future fame. In this minority +was Elise von Hohenhausen, who proclaimed Heine as the Byron of +Germany; but her opinion was met with much head-shaking and +opposition. We can imagine how precious was such a +recognition as hers to the young poet, then only two or three and +twenty, and with by no means an impressive personality for +superficial eyes. Perhaps even the deep-sighted were far +from detecting in that small, blonde, pale young man, with quiet, +gentle manners, the latent powers of ridicule and +sarcasm—the terrible talons that were one day to be thrust +out from the velvet paw of the young leopard.</p> +<p>It was apparently during this residence in Berlin that Heine +united himself with the Lutheran Church. He would +willingly, like many of his friends, he tells us, have remained +free from all ecclesiastical ties if the authorities there had +not forbidden residence in Prussia, and especially in Berlin, to +every one who did not belong to one of the positive religions +recognized by the State.</p> +<blockquote><p>“As Henry IV. once laughingly said, +‘<i>Paris vaut bien une messe</i>,’ so I might with +reason say, ‘<i>Berlin vaut bien une +prêche</i>;’ and I could afterward, as before, +accommodate myself to the very enlightened Christianity, +filtrated from all superstition, which could then be had in the +churches of Berlin, and which was even free from the divinity of +Christ, like turtle-soup without turtle.”</p> +</blockquote> +<p><!-- page 114--><a name="page114"></a><span class="pagenum">p. +114</span>At the same period, too, Heine became acquainted with +Hegel. In his lately published +“Geständnisse” (Confessions) he throws on +Hegel’s influence over him the blue light of demoniacal +wit, and confounds us by the most bewildering double-edged +sarcasms; but that influence seems to have been at least more +wholesome than the one which produced the mocking retractations +of the “Geständnisse.” Through all his +self-satire, we discern that in those days he had something like +real earnestness and enthusiasm, which are certainly not apparent +in his present theistic confession of faith.</p> +<blockquote><p>“On the whole, I never felt a strong +enthusiasm for this philosophy, and conviction on the subject was +out of question. I never was an abstract thinker, and I +accepted the synthesis of the Hegelian doctrine without demanding +any proof; since its consequences flattered my vanity. I +was young and proud, and it pleased my vainglory when I learned +from Hegel that the true God was not, as my grandmother believed, +the God who lives in heaven, but myself here upon earth. +This foolish pride had not in the least a pernicious influence on +my feelings; on the contrary, it heightened these to the pitch of +heroism. I was at that time so lavish in generosity and +self-sacrifice that I must assuredly have eclipsed the most +brilliant deeds of those good <i>bourgeois</i> of virtue who +acted merely from a sense of duty, and simply obeyed the laws of +morality.”</p> +</blockquote> +<p>His sketch of Hegel is irresistibly amusing; but we must warn +the reader that Heine’s anecdotes are often mere devices of +style by which he conveys his satire or opinions. The +reader will see that he does not neglect an opportunity of giving +a sarcastic lash or two, in passing, to Meyerbeer, for whose +music he has a great contempt. The sarcasm conveyed in the +substitution of <i>reputation</i> for <i>music</i> and +<i>journalists</i> for <i>musicians</i>, might perhaps escape any +one unfamiliar with the sly and unexpected turns of Heine’s +ridicule.</p> +<blockquote><p>“To speak frankly, I seldom understood him, +and only arrived at the meaning of his words by subsequent +reflection. I believe he wished not to be understood; and +hence his practice of sprinkling his discourse with modifying +parentheses; hence, perhaps, his preference for persons of whom +he knew that they did not understand <!-- page 115--><a +name="page115"></a><span class="pagenum">p. 115</span>him, and to +whom he all the more willingly granted the honor of his familiar +acquaintance. Thus every one in Berlin wondered at the +intimate companionship of the profound Hegel with the late +Heinrich Beer, a brother of Giacomo Meyerbeer, who is universally +known by his reputation, and who has been celebrated by the +cleverest journalists. This Beer, namely Heinrich, was a +thoroughly stupid fellow, and indeed was afterward actually +declared imbecile by his family, and placed under guardianship, +because instead of making a name for himself in art or in science +by means of his great fortune, he squandered his money on +childish trifles; and, for example, one day bought six thousand +thalers’ worth of walking-sticks. This poor man, who +had no wish to pass either for a great tragic dramatist, or for a +great star-gazer, or for a laurel-crowned musical genius, a rival +of Mozart and Rossini, and preferred giving his money for +walking-sticks—this degenerate Beer enjoyed Hegel’s +most confidential society; he was the philosopher’s bosom +friend, his Pylades, and accompanied him everywhere like his +shadow. The equally witty and gifted Felix Mendelssohn once +sought to explain this phenomenon, by maintaining that Hegel did +not understand Heinrich Beer. I now believe, however, that +the real ground of that intimacy consisted in this—Hegel +was convinced that no word of what he said was understood by +Heinrich Beer; and he could therefore, in his presence, give +himself up to all the intellectual outpourings of the +moment. In general, Hegel’s conversation was a sort +of monologue, sighed forth by starts in a noiseless voice; the +odd roughness of his expressions often struck me, and many of +them have remained in my memory. One beautiful starlight +evening we stood together at the window, and I, a young man of +one-and-twenty, having just had a good dinner and finished my +coffee, spoke with enthusiasm of the stars, and called them the +habitations of the departed. But the master muttered to +himself, ‘The stars! hum! hum! The stars are only a +brilliant leprosy on the face of the heavens.’ +‘For God’s sake,’ I cried, ‘is there, +then, no happy place above, where virtue is rewarded after +death?’ But he, staring at me with his pale eyes, +said, cuttingly, ‘So you want a bonus for having taken care +of your sick mother, and refrained from poisoning your worthy +brother?’ At these words he looked anxiously round, +but appeared immediately set at rest when he observed that it was +only Heinrich Beer, who had approached to invite him to a game at +whist.”</p> +</blockquote> +<p>In 1823 Heine returned to Göttingen to complete his +career as a law-student, and this time he gave evidence of +advanced <!-- page 116--><a name="page116"></a><span +class="pagenum">p. 116</span>mental maturity, not only by +producing many of the charming poems subsequently included in the +“Reisebilder,” but also by prosecuting his +professional studies diligently enough to leave Göttingen, +in 1825, as <i>Doctor juris</i>. Hereupon he settled at +Hamburg as an advocate, but his profession seems to have been the +least pressing of his occupations. In those days a small +blonde young man, with the brim of his hat drawn over his nose, +his coat flying open, and his hands stuck in his trousers +pockets, might be seen stumbling along the streets of Hamburg, +staring from side to side, and appearing to have small regard to +the figure he made in the eyes of the good citizens. +Occasionally an inhabitant more literary than usual would point +out this young man to his companion as <i>Heinrich Heine</i>; but +in general the young poet had not to endure the inconveniences of +being a lion. His poems were devoured, but he was not asked +to devour flattery in return. Whether because the fair +Hamburgers acted in the spirit of Johnson’s advice to +Hannah More—to “consider what her flattery was worth +before she choked him with it”—or for some other +reason, Heine, according to the testimony of August Lewald, to +whom we owe these particulars of his Hamburg life, was left free +from the persecution of tea-parties. Not, however, from +another persecution of Genius—nervous headaches, which some +persons, we are told, regarded as an improbable fiction, intended +as a pretext for raising a delicate white hand to his +forehead. It is probable that the sceptical persons alluded +to were themselves untroubled with nervous headaches, and that +their hands were <i>not</i> delicate. Slight details, +these, but worth telling about a man of genius, because they help +us to keep in mind that he is, after all, our brother, having to +endure the petty every-day ills of life as we have; with this +difference, that his heightened sensibility converts what are +mere insect stings for us into scorpion stings for him.</p> +<p>It was, perhaps, in these Hamburg days that Heine paid the +visit to Goethe, of which he gives us this charming little +picture:</p> +<blockquote><p><!-- page 117--><a name="page117"></a><span +class="pagenum">p. 117</span>“When I visited him in Weimar, +and stood before him, I involuntarily glanced at his side to see +whether the eagle was not there with the lightning in his +beak. I was nearly speaking Greek to him; but, as I +observed that he understood German, I stated to him in German +that the plums on the road between Jena and Weimar were very +good. I had for so many long winter nights thought over +what lofty and profound things I would say to Goethe, if ever I +saw him. And when I saw him at last, I said to him, that +the Saxon plums were very good! And Goethe +smiled.”</p> +</blockquote> +<p>During the next few years Heine produced the most popular of +all his works—those which have won him his place as the +greatest of living German poets and humorists. Between 1826 +and 1829 appeared the four volumes of the +“Reisebilder” (Pictures of Travel) and the +“Buch der Lieder” (Book of Songs), a volume of +lyrics, of which it is hard to say whether their greatest charm +is the lightness and finish of their style, their vivid and +original imaginativeness, or their simple, pure +sensibility. In his “Reisebilder” Heine carries +us with him to the Hartz, to the isle of Norderney, to his native +town Düsseldorf, to Italy, and to England, sketching scenery +and character, now with the wildest, most fantastic humor, now +with the finest idyllic sensibility—letting his thoughts +wander from poetry to politics, from criticism to dreamy reverie, +and blending fun, imagination, reflection, and satire in a sort +of exquisite, ever-varying shimmer, like the hues of the +opal.</p> +<p>Heine’s journey to England did not at all heighten his +regard for the English. He calls our language the +“hiss of egoism (<i>Zischlaute des Egoismus</i>); and his +ridicule of English awkwardness is as merciless as—English +ridicule of German awkwardness. His antipathy toward us +seems to have grown in intensity, like many of his other +antipathies; and in his “Vermischte Schriften” he is +more bitter than ever. Let us quote one of his philippics, +since bitters are understood to be wholesome:</p> +<blockquote><p>“It is certainly a frightful injustice to +pronounce sentence of condemnation on an entire people. But +with regard to the English, momentary disgust might betray me +into this injustice; and on <!-- page 118--><a +name="page118"></a><span class="pagenum">p. 118</span>looking at +the mass I easily forget the many brave and noble men who +distinguished themselves by intellect and love of freedom. +But these, especially the British poets, were always all the more +glaringly in contrast with the rest of the nation; they were +isolated martyrs to their national relations; and, besides, great +geniuses do not belong to the particular land of their birth: +they scarcely belong to this earth, the Golgotha of their +sufferings. The mass—the English blockheads, God +forgive me!—are hateful to me in my inmost soul; and I +often regard them not at all as my fellow-men, but as miserable +automata—machines, whose motive power is egoism. In +these moods, it seems to me as if I heard the whizzing wheelwork +by which they think, feel, reckon, digest, and pray: their +praying, their mechanical Anglican church-going, with the gilt +Prayer-book under their arms, their stupid, tiresome Sunday, +their awkward piety, is most of all odious to me. I am +firmly convinced that a blaspheming Frenchman is a more pleasing +sight for the Divinity than a praying Englishman.”</p> +</blockquote> +<p>On his return from England Heine was employed at Munich in +editing the <i>Allgemeinen Politischen Annalen</i>, but in 1830 +he was again in the north, and the news of the July Revolution +surprised him on the island of Heligoland. He has given us +a graphic picture of his democratic enthusiasm in those days in +some letters, apparently written from Heligoland, which he has +inserted in his book on Börne. We quote some passages, +not only for their biographic interest as showing a phase of +Heine’s mental history, but because they are a specimen of +his power in that kind of dithyrambic writing which, in less +masterly hands, easily becomes ridiculous:</p> +<blockquote><p>“The thick packet of newspapers arrived from +the Continent with these warm, glowing-hot tidings. They +were sunbeams wrapped up in packing-paper, and they inflamed my +soul till it burst into the wildest conflagration. . . . It is +all like a dream to me; especially the name Lafayette sounds to +me like a legend out of my earliest childhood. Does he +really sit again on horseback, commanding the National +Guard? I almost fear it may not be true, for it is in +print. I will myself go to Paris, to be convinced of it +with my bodily eyes. . . . It must be splendid, when he rides +through the street, the citizen of two worlds, the godlike old +man, with his silver locks streaming down his sacred shoulder. . +. . He greets, <!-- page 119--><a name="page119"></a><span +class="pagenum">p. 119</span>with his dear old eyes, the +grandchildren of those who once fought with him for freedom and +equality. . . . It is now sixty years since he returned from +America with the Declaration of Human Rights, the decalogue of +the world’s new creed, which was revealed to him amid the +thunders and lightnings of cannon. . . . And the tricolored flag +waves again on the towers of Paris, and its streets resound with +the Marseillaise! . . . It is all over with my yearning for +repose. I now know again what I will do, what I ought to +do, what I must do. . . . I am the son of the Revolution, and +seize again the hallowed weapons on which my mother pronounced +her magic benediction. . . . Flowers! flowers! I will crown my +head for the death-fight. And the lyre too, reach me the +lyre, that I may sing a battle-song. . . . Words like flaming +stars, that shoot down from the heavens, and burn up the palaces, +and illuminate the huts. . . . Words like bright javelins, that +whirr up to the seventh heaven and strike the pious hypocrites +who have skulked into the Holy of Holies. . . . I am all joy and +song, all sword and flame! Perhaps, too, all delirium. . . +. One of those sunbeams wrapped in brown paper has flown to my +brain, and set my thoughts aglow. In vain I dip my head +into the sea. No water extinguishes this Greek fire: . . . +Even the poor Heligolanders shout for joy, although they have +only a sort of dim instinct of what has occurred. The +fisherman who yesterday took me over to the little sand island, +which is the bathing-place here, said to me smilingly, ‘The +poor people have won!’ Yes; instinctively the people +comprehend such events, perhaps, better than we, with all our +means of knowledge. Thus Frau von Varnhagen once told me +that when the issue of the Battle of Leipzig was not yet known, +the maid-servant suddenly rushed into the room with the sorrowful +cry, ‘The nobles have won!’ . . . This morning +another packet of newspapers is come, I devour them like +manna. Child that I am, affecting details touch me yet more +than the momentous whole. Oh, if I could but see the dog +Medor. . . . The dog Medor brought his master his gun and +cartridge-box, and when his master fell, and was buried with his +fellow-heroes in the Court of the Louvre, there stayed the poor +dog like a monument of faithfulness, sitting motionless on the +grave, day and night, eating but little of the food that was +offered him—burying the greater part of it in the earth, +perhaps as nourishment for his buried master!”</p> +</blockquote> +<p>The enthusiasm which was kept thus at boiling heat by +imagination, cooled down rapidly when brought into contact <!-- +page 120--><a name="page120"></a><span class="pagenum">p. +120</span>with reality. In the same book he indicates, in +his caustic way, the commencement of that change in his political +<i>temperature</i>—for it cannot be called a change in +opinion—which has drawn down on him immense vituperation +from some of the patriotic party, but which seems to have +resulted simply from the essential antagonism between keen wit +and fanaticism.</p> +<blockquote><p>“On the very first days of my arrival in +Paris I observed that things wore, in reality, quite different +colors from those which had been shed on them, when in +perspective, by the light of my enthusiasm. The silver +locks which I saw fluttering so majestically on the shoulders of +Lafayette, the hero of two worlds, were metamorphosed into a +brown perruque, which made a pitiable covering for a narrow +skull. And even the dog Medor, which I visited in the Court +of the Louvre, and which, encamped under tricolored flags and +trophies, very quietly allowed himself to be fed—he was not +at all the right dog, but quite an ordinary brute, who assumed to +himself merits not his own, as often happens with the French; +and, like many others, he made a profit out of the glory of the +Revolution. . . . He was pampered and patronized, perhaps +promoted to the highest posts, while the true Medor, some days +after the battle, modestly slunk out of sight, like the true +people who created the Revolution.”</p> +</blockquote> +<p>That it was not merely interest in French politics which sent +Heine to Paris in 1831, but also a perception that German air was +not friendly to sympathizers in July revolutions, is humorously +intimated in the “Geständnisse.”</p> +<blockquote><p>“I had done much and suffered much, and when +the sun of the July Revolution arose in France, I had become very +weary, and needed some recreation. Also, my native air was +every day more unhealthy for me, and it was time I should +seriously think of a change of climate. I had visions: the +clouds terrified me, and made all sorts of ugly faces at +me. It often seemed to me as if the sun were a Prussian +cockade; at night I dreamed of a hideous black eagle, which +gnawed my liver; and I was very melancholy. Add to this, I +had become acquainted with an old Berlin Justizrath, who had +spent many years in the fortress of Spandau, and he related to me +how unpleasant it is when one is obliged to wear irons in +winter. For myself I thought it very unchristian that the +irons were not warmed a trifle. If the irons were warmed a +little for us they would not make <!-- page 121--><a +name="page121"></a><span class="pagenum">p. 121</span>so +unpleasant an impression, and even chilly natures might then bear +them very well; it would be only proper consideration, too, if +the fetters were perfumed with essence of roses and laurels, as +is the case in this country (France). I asked my Justizrath +whether he often got oysters to eat at Spandau? He said, +No; Spandau was too far from the sea. Moreover, he said +meat was very scarce there, and there was no kind of +<i>volaille</i> except flies, which fell into one’s soup. . +. . Now, as I really needed some recreation, and as Spandau is +too far from the sea for oysters to be got there, and the Spandau +fly-soup did not seem very appetizing to me, as, besides all +this, the Prussian chains are very cold in winter, and could not +be conducive to my health, I resolved to visit Paris.”</p> +</blockquote> +<p>Since this time Paris has been Heine’s home, and his +best prose works have been written either to inform the Germans +on French affairs or to inform the French on German philosophy +and literature. He became a correspondent of the +<i>Allgemeine Zeitung</i>, and his correspondence, which extends, +with an interruption of several years, from 1831 to 1844, forms +the volume entitled “Französische Zustände” +(French Affairs), and the second and third volume of his +“Vermischte Schriften.” It is a witty and often +wise commentary on public men and public events: Louis Philippe, +Casimir Périer, Thiers, Guizot, Rothschild, the Catholic +party, the Socialist party, have their turn of satire and +appreciation, for Heine deals out both with an impartiality which +made his less favorable critics—Börne, for +example—charge him with the rather incompatible sins of +reckless caprice and venality. Literature and art alternate +with politics: we have now a sketch of George Sand or a +description of one of Horace Vernet’s pictures; now a +criticism of Victor Hugo or of Liszt; now an irresistible +caricature of Spontini or Kalkbrenner; and occasionally the +predominant satire is relieved by a fine saying or a genial word +of admiration. And all is done with that airy lightness, +yet precision of touch, which distinguishes Heine beyond any +living writer. The charge of venality was loudly made +against Heine in Germany: first, it was said that he was paid to +write; then, that he was paid to abstain from writing; <!-- page +122--><a name="page122"></a><span class="pagenum">p. +122</span>and the accusations were supposed to have an +irrefragable basis in the fact that he accepted a stipend from +the French government. He has never attempted to conceal +the reception of that stipend, and we think his statement (in the +“Vermischte Schriften”) of the circumstances under +which it was offered and received, is a sufficient vindication of +himself and M. Guizot from any dishonor in the matter.</p> +<p>It may be readily imagined that Heine, with so large a share +of the Gallic element as he has in his composition, was soon at +his ease in Parisian society, and the years here were bright with +intellectual activity and social enjoyment. “His +wit,” wrote August Lewald, “is a perpetual gushing +fountain; he throws off the most delicious descriptions with +amazing facility, and sketches the most comic characters in +conversations.” Such a man could not be neglected in +Paris, and Heine was sought on all sides—as a guest in +distinguished salons, as a possible proselyte in the circle of +the Saint Simonians. His literary productiveness seems to +have been furthered by his congenial life, which, however, was +soon to some extent embittered by the sense of exile; for since +1835 both his works and his person have been the object of +denunciation by the German governments. Between 1833 and +1845 appeared the four volumes of the “Salon,” +“Die Romantische Schule” (both written, in the first +instance, in French), the book on Börne, “Atta +Troll,” a romantic poem, “Deutschland,” an +exquisitely humorous poem, describing his last visit to Germany, +and containing some grand passages of serious writing; and the +“Neue Gedichte,” a collection of lyrical poems. +Among the most interesting of his prose works are the second +volume of the “Salon,” which contains a survey of +religion and philosophy in Germany, and the “Romantische +Schule,” a delightful introduction to that phase of German +literature known as the Romantic school. The book on +Börne, which appeared in 1840, two years after the death of +that writer, excited great indignation in Germany, as a wreaking +of vengeance on the dead, an insult to the memory of a man who +<!-- page 123--><a name="page123"></a><span class="pagenum">p. +123</span>had worked and suffered in the cause of freedom—a +cause which was Heine’s own. Börne, we may +observe parenthetically for the information of those who are not +familiar with recent German literature, was a remarkable +political writer of the ultra-liberal party in Germany, who +resided in Paris at the same time with Heine: a man of stern, +uncompromising partisanship and bitter humor. Without +justifying Heine’s production of this book, we see excuses +for him which should temper the condemnation passed on it. +There was a radical opposition of nature between him and +Börne; to use his own distinction, Heine is a +Hellene—sensuous, realistic, exquisitely alive to the +beautiful; while Börne was a Nazarene—ascetic, +spiritualistic, despising the pure artist as destitute of +earnestness. Heine has too keen a perception of practical +absurdities and damaging exaggerations ever to become a +thoroughgoing partisan; and with a love of freedom, a faith in +the ultimate triumph of democratic principles, of which we see no +just reason to doubt the genuineness and consistency, he has been +unable to satisfy more zealous and one-sided liberals by giving +his adhesion to their views and measures, or by adopting a +denunciatory tone against those in the opposite ranks. +Börne could not forgive what he regarded as Heine’s +epicurean indifference and artistic dalliance, and he at length +gave vent to his antipathy in savage attacks on him through the +press, accusing him of utterly lacking character and principle, +and even of writing under the influence of venal motives. +To these attacks Heine remained absolutely mute—from +contempt according to his own account; but the retort, which he +resolutely refrained from making during Börne’s life, +comes in this volume published after his death with the +concentrated force of long-gathering thunder. The utterly +inexcusable part of the book is the caricature of +Börne’s friend, Madame Wohl, and the scurrilous +insinuations concerning Börne’s domestic life. +It is said, we know not with how much truth, that Heine had to +answer for these in a duel with Madame Wohl’s husband, and +that, after receiving a serious wound, he promised <!-- page +124--><a name="page124"></a><span class="pagenum">p. 124</span>to +withdraw the offensive matter from a future edition. That +edition, however, has not been called for. Whatever else we +may think of the book, it is impossible to deny its transcendent +talent—the dramatic vigor with which Börne is made +present to us, the critical acumen with which he is +characterized, and the wonderful play of wit, pathos, and thought +which runs through the whole. But we will let Heine speak +for himself, and first we will give part of his graphic +description of the way in which Börne’s mind and +manners grated on his taste:</p> +<blockquote><p>“To the disgust which, in intercourse with +Börne, I was in danger of feeling toward those who +surrounded him, was added the annoyance I felt from his perpetual +talk about politics. Nothing but political argument, and +again political argument, even at table, where he managed to hunt +me out. At dinner, when I so gladly forget all the +vexations of the world, he spoiled the best dishes for me by his +patriotic gall, which he poured as a bitter sauce over +everything. Calf’s feet, <i>à la maître +d’hôtel</i>, then my innocent <i>bonne bouche</i>, he +completely spoiled for me by Job’s tidings from Germany, +which he scraped together out of the most unreliable +newspapers. And then his accursed remarks, which spoiled +one’s appetite! . . . This was a sort of table-talk which +did not greatly exhilarate me, and I avenged myself by affecting +an excessive, almost impassioned indifference for the object of +Börne’s enthusiasm. For example, Börne was +indignant that immediately on my arrival in Paris I had nothing +better to do than to write for German papers a long account of +the Exhibition of Pictures. I omit all discussion as to +whether that interest in Art which induced me to undertake this +work was so utterly irreconcilable with the revolutionary +interests of the day; but Börne saw in it a proof of my +indifference toward the sacred cause of humanity, and I could in +my turn spoil the taste of his patriotic <i>sauerkraut</i> for +him by talking all dinner-time of nothing but pictures, of +Robert’s ‘Reapers,’ Horace Vernet’s +‘Judith,’ and Scheffer’s ‘Faust.’ . +. . That I never thought it worth while to discuss my political +principles with him it is needless to say; and once when he +declared that he had found a contradiction in my writings, I +satisfied myself with the ironical answer, ‘You are +mistaken, <i>mon cher</i>; such contradictions never occur in my +works, for always before I begin to write, I read over the +statement of my political principles in my previous writings, +that I may not contradict myself, and that no one may be able to +reproach me with apostasy from my liberal +principles.’”</p> +</blockquote> +<p><!-- page 125--><a name="page125"></a><span class="pagenum">p. +125</span>And here is his own account of the spirit in which the +book was written:</p> +<blockquote><p>“I was never Börne’s friend, nor +was I ever his enemy. The displeasure which he could often +excite in me was never very important, and he atoned for it +sufficiently by the cold silence which I opposed to all his +accusations and raillery. While he lived I wrote not a line +against him, I never thought about him, I ignored him completely; +and that enraged him beyond measure. If I now speak of him, +I do so neither out of enthusiasm nor out of uneasiness; I am +conscious of the coolest impartiality. I write here neither +an apology nor a critique, and as in painting the man I go on my +own observation, the image I present of him ought perhaps to be +regarded as a real portrait. And such a monument is due to +him—to the great wrestler who, in the arena of our +political games, wrestled so courageously, and earned, if not the +laurel, certainly the crown of oak leaves. I give an image +with his true features, without idealization—the more like +him the more honorable for his memory. He was neither a +genius nor a hero; he was no Olympian god. He was a man, a +denizen of this earth; he was a good writer and a great patriot. +. . . Beautiful, delicious peace, which I feel at this moment in +the depths of my soul! Thou rewardest me sufficiently for +everything I have done and for everything I have despised. . . . +I shall defend myself neither from the reproach of indifference +nor from the suspicion of venality. I have for years, +during the life of the insinuator, held such self-justification +unworthy of me; now even decency demands silence. That +would be a frightful spectacle!—polemics between Death and +Exile! Dost thou stretch out to me a beseeching hand from +the grave? Without rancor I reach mine toward thee. . . . +See how noble it is and pure! It was never soiled by +pressing the hands of the mob, any more than by the impure gold +of the people’s enemy. In reality thou hast never +injured me. . . . In all thy insinuations there is not a <i>louis +d’or’s</i> worth of truth.”</p> +</blockquote> +<p>In one of these years Heine was married, and, in deference to +the sentiments of his wife, married according to the rites of the +Catholic Church. On this fact busy rumor afterward founded +the story of his conversion to Catholicism, and could of course +name the day and spot on which he abjured Protestanism. In +his “Geständnisse” Heine publishes a denial of +this rumor; less, he says, for the sake of depriving the +Catholics <!-- page 126--><a name="page126"></a><span +class="pagenum">p. 126</span>of the solace they may derive from +their belief in a new convert, than in order to cut off from +another party the more spiteful satisfaction of bewailing his +instability:</p> +<blockquote><p>“That statement of time and place was +entirely correct. I was actually on the specified day in +the specified church, which was, moreover, a Jesuit church, +namely, St. Sulpice; and I then went through a religious +act. But this act was no odious abjuration, but a very +innocent conjugation; that is to say, my marriage, already +performed, according to the civil law there received the +ecclesiastical consecration, because my wife, whose family are +staunch Catholics, would not have thought her marriage sacred +enough without such a ceremony. And I would on no account +cause this beloved being any uneasiness or disturbance in her +religious views.”</p> +</blockquote> +<p>For sixteen years—from 1831 to 1847—Heine lived +that rapid concentrated life which is known only in Paris; but +then, alas! stole on the “days of darkness,” and they +were to be many. In 1847 he felt the approach of the +terrible spinal disease which has for seven years chained him to +his bed in acute suffering. The last time he went out of +doors, he tells us, was in May, 1848:</p> +<blockquote><p>“With difficulty I dragged myself to the +Louvre, and I almost sank down as I entered the magnificent hall +where the ever-blessed goddess of beauty, our beloved Lady of +Milo, stands on her pedestal. At her feet I lay long, and +wept so bitterly that a stone must have pitied me. The +goddess looked compassionately on me, but at the same time +disconsolately, as if she would say, Dost thou not see, then, +that I have no arms, and thus cannot help thee?”</p> +</blockquote> +<p>Since 1848, then, this poet, whom the lovely objects of Nature +have always “haunted like a passion,” has not +descended from the second story of a Parisian house; this man of +hungry intellect has been shut out from all direct observation of +life, all contact with society, except such as is derived from +visitors to his sick-room. The terrible nervous disease has +affected his eyes; the sight of one is utterly gone, and he can +only raise the lid of the other by lifting it with his +finger. Opium alone is the beneficent genius that stills +his pain. We hardly know <!-- page 127--><a +name="page127"></a><span class="pagenum">p. 127</span>whether to +call it an alleviation or an intensification of the torture that +Heine retains his mental vigor, his poetic imagination, and his +incisive wit; for if this intellectual activity fills up a blank, +it widens the sphere of suffering. His brother described +him in 1851 as still, in moments when the hand of pain was not +too heavy on him, the same Heinrich Heine, poet and satirist by +turns. In such moments he would narrate the strangest +things in the gravest manner. But when he came to an end, +he would roguishly lift up the lid of his right eye with his +finger to see the impression he had produced; and if his audience +had been listening with a serious face, he would break into +Homeric laughter. We have other proof than personal +testimony that Heine’s disease allows his genius to retain +much of its energy, in the “Romanzero,” a volume of +poems published in 1851, and written chiefly during the three +first years of his illness; and in the first volume of the +“Vermischte Schriften,” also the product of recent +years. Very plaintive is the poet’s own description +of his condition, in the epilogue to the +“Romanzero:”</p> +<blockquote><p>“Do I really exist? My body is so +shrunken that I am hardly anything but a voice; and my bed +reminds me of the singing grave of the magician Merlin, which +lies in the forest of Brozeliand, in Brittany, under tall oaks +whose tops soar like green flames toward heaven. +Alas! I envy thee those trees and the fresh breeze that +moves their branches, brother Merlin, for no green leaf rustles +about my mattress-grave in Paris, where early and late I hear +nothing but the rolling of vehicles, hammering, quarrelling, and +piano-strumming. A grave without repose, death without the +privileges of the dead, who have no debts to pay, and need write +neither letters nor books—that is a piteous +condition. Long ago the measure has been taken for my +coffin and for my necrology, but I die so slowly that the process +is tedious for me as well as my friends. But patience: +everything has an end. You will one day find the booth +closed where the puppet-show of my humor has so often delighted +you.”</p> +</blockquote> +<p>As early as 1850 it was rumored that since Heine’s +illness a change had taken place in his religious views; and as +rumor seldom stops short of extremes, it was soon said that he +had <!-- page 128--><a name="page128"></a><span +class="pagenum">p. 128</span>become a thorough pietist, +Catholics and Protestants by turns claiming him as a +convert. Such a change in so uncompromising an iconoclast, +in a man who had been so zealous in his negations as Heine, +naturally excited considerable sensation in the camp he was +supposed to have quitted, as well as in that he was supposed to +have joined. In the second volume of the +“Salon,” and in the “Romantische Schule,” +written in 1834 and ’35, the doctrine of Pantheism is dwelt +on with a fervor and unmixed seriousness which show that +Pantheism was then an animating faith to Heine, and he attacks +what he considers the false spiritualism and asceticism of +Christianity as the enemy of true beauty in Art, and of social +well-being. Now, however, it was said that Heine had +recanted all his heresies; but from the fact that visitors to his +sick-room brought away very various impressions as to his actual +religious views, it seemed probable that his love of +mystification had found a tempting opportunity for exercise on +this subject, and that, as one of his friends said, he was not +inclined to pour out unmixed wine to those who asked for a sample +out of mere curiosity. At length, in the epilogue to the +“Romanzero,” dated 1851, there appeared, amid much +mystifying banter, a declaration that he had embraced Theism and +the belief in a future life, and what chiefly lent an air of +seriousness and reliability to this affirmation was the fact that +he took care to accompany it with certain negations:</p> +<blockquote><p>“As concerns myself, I can boast of no +particular progress in politics; I adhered (after 1848) to the +same democratic principles which had the homage of my youth, and +for which I have ever since glowed with increasing fervor. +In theology, on the contrary, I must accuse myself of +retrogression, since, as I have already confessed, I returned to +the old superstition—to a personal God. This fact is, +once for all, not to be stifled, as many enlightened and +well-meaning friends would fain have had it. But I must +expressly contradict the report that my retrograde movement has +carried me as far as to the threshold of a Church, and that I +have even been received into her lap. No: my religious +convictions and views have remained free from any tincture of +ecclesiasticism; no chiming of bells has allured me, no <!-- page +129--><a name="page129"></a><span class="pagenum">p. +129</span>altar candles have dazzled me. I have dallied +with no dogmas, and have not utterly renounced my +reason.”</p> +</blockquote> +<p>This sounds like a serious statement. But what shall we +say to a convert who plays with his newly-acquired belief in a +future life, as Heine does in the very next page? He says +to his reader:</p> +<blockquote><p>“Console thyself; we shall meet again in a +better world, where I also mean to write thee better books. +I take for granted that my health will there be improved, and +that Swedenborg has not deceived me. He relates, namely, +with great confidence, that we shall peacefully carry on our old +occupations in the other world, just as we have done in this; +that we shall there preserve our individuality unaltered, and +that death will produce no particular change in our organic +development. Swedenborg is a thoroughly honorable fellow, +and quite worthy of credit in what he tells us about the other +world, where he saw with his own eyes the persons who had played +a great part on our earth. Most of them, he says, remained +unchanged, and busied themselves with the same things as +formerly; they remained stationary, were old-fashioned, +<i>rococo</i>—which now and then produced a ludicrous +effect. For example, our dear Dr. Martin Luther kept fast +by his doctrine of Grace, about which he had for three hundred +years daily written down the same mouldy arguments—just in +the same way as the late Baron Ekstein, who during twenty years +printed in the <i>Allgemeine Zeitung</i> one and the same +article, perpetually chewing over again the old cud of Jesuitical +doctrine. But, as we have said, all persons who once +figured here below were not found by Swedenborg in such a state +of fossil immutability: many had considerably developed their +character, both for good and evil, in the other world; and this +gave rise to some singular results. Some who had been +heroes and saints on earth had <i>there</i> sunk into scamps and +good-for-nothings; and there were examples, too, of a contrary +transformation. For instance, the fumes of self-conceit +mounted to Saint Anthony’s head when he learned what +immense veneration and adoration had been paid to him by all +Christendom; and he who here below withstood the most terrible +temptations was now quite an impertinent rascal and dissolute +gallows-bird, who vied with his pig in rolling himself in the +mud. The chaste Susanna, from having been excessively vain +of her virtue, which she thought indomitable, came to a shameful +fall, and she who once so gloriously resisted the two old men, +was a victim to the seductions of the young Absalom, the son of +David. On the contrary, Lot’s daughters had in the +lapse of time become <!-- page 130--><a name="page130"></a><span +class="pagenum">p. 130</span>very virtuous, and passed in the +other world for models of propriety: the old man, alas! had stuck +to the wine-flask.”</p> +</blockquote> +<p>In his “Geständnisse,” the retractation of +former opinions and profession of Theism are renewed, but in a +strain of irony that repels our sympathy and baffles our +psychology. Yet what strange, deep pathos is mingled with +the audacity of the following passage!</p> +<blockquote><p>“What avails it me, that enthusiastic youths +and maidens crown my marble bust with laurel, when the withered +hands of an aged nurse are pressing Spanish flies behind my +ears? What avails it me, that all the roses of Shiraz glow +and waft incense for me? Alas! Shiraz is two thousand +miles from the Rue d’Amsterdam, where, in the wearisome +loneliness of my sick-room, I get no scent, except it be, +perhaps, the perfume of warmed towels. Alas! +God’s satire weighs heavily on me. The great Author +of the universe, the Aristophanes of Heaven, was bent on +demonstrating, with crushing force, to me, the little, earthly, +German Aristophanes, how my wittiest sarcasms are only pitiful +attempts at jesting in comparison with His, and how miserably I +am beneath him in humor, in colossal mockery.”</p> +</blockquote> +<p>For our own part, we regard the paradoxical irreverence with +which Heine professes his theoretical reverence as pathological, +as the diseased exhibition of a predominant tendency urged into +anomalous action by the pressure of pain and mental +privation—as a delirium of wit starved of its proper +nourishment. It is not for us to condemn, who have never +had the same burden laid on us; it is not for pigmies at their +ease to criticise the writhings of the Titan chained to the +rock.</p> +<p>On one other point we must touch before quitting Heine’s +personal history. There is a standing accusation against +him in some quarters of wanting political principle, of wishing +to denationalize himself, and of indulging in insults against his +native country. Whatever ground may exist for these +accusations, that ground is not, so far as we see, to be found in +his writings. He may not have much faith in German +revolutions and revolutionists; experience, in his case as in +that of others, may have thrown his millennial anticipations into +more distant <!-- page 131--><a name="page131"></a><span +class="pagenum">p. 131</span>perspective; but we see no evidence +that he has ever swerved from his attachment to the principles of +freedom, or written anything which to a philosophic mind is +incompatible with true patriotism. He has expressly denied +the report that he wished to become naturalized in France; and +his yearning toward his native land and the accents of his native +language is expressed with a pathos the more reliable from the +fact that he is sparing in such effusions. We do not see +why Heine’s satire of the blunders and foibles of his +fellow-countrymen should be denounced as a crime of +<i>lèse-patrie</i>, any more than the political +caricatures of any other satirist. The real offences of +Heine are his occasional coarseness and his unscrupulous +personalities, which are reprehensible, not because they are +directed against his fellow-countrymen, but because they are +<i>personalities</i>. That these offences have their +precedents in men whose memory the world delights to honor does +not remove their turpitude, but it is a fact which should modify +our condemnation in a particular case; unless, indeed, we are to +deliver our judgments on a principle of compensation—making +up for our indulgence in one direction by our severity in +another. On this ground of coarseness and personality, a +true bill may be found against Heine; <i>not</i>, we think, on +the ground that he has laughed at what is laughable in his +compatriots. Here is a specimen of the satire under which +we suppose German patriots wince:</p> +<blockquote><p>“Rhenish Bavaria was to be the +starting-point of the German revolution. Zweibrücken +was the Bethlehem in which the infant +Saviour—Freedom—lay in the cradle, and gave +whimpering promise of redeeming the world. Near his cradle +bellowed many an ox, who afterward, when his horns were reckoned +on, showed himself a very harmless brute. It was +confidently believed that the German revolution would begin in +Zweibrücken, and everything was there ripe for an +outbreak. But, as has been hinted, the tender-heartedness +of some persons frustrated that illegal undertaking. For +example, among the Bipontine conspirators there was a tremendous +braggart, who was always loudest in his rage, who boiled over +with the hatred of tyranny, and this man was fixed on to strike +the first blow, by <!-- page 132--><a name="page132"></a><span +class="pagenum">p. 132</span>cutting down a sentinel who kept an +important post. . . . . ‘What!’ cried the man, when +this order was given him—‘What!—me! Can +you expect so horrible, so bloodthirsty an act of me? +I—<i>I</i>, kill an innocent sentinel? I, who am the +father of a family! And this sentinel is perhaps also +father of a family. One father of a family kill another +father of a family? Yes. +Kill—murder!’”</p> +</blockquote> +<p>In political matters Heine, like all men whose intellect and +taste predominate too far over their impulses to allow of their +becoming partisans, is offensive alike to the aristocrat and the +democrat. By the one he is denounced as a man who holds +incendiary principles, by the other as a half-hearted +“trimmer.” He has no sympathy, as he says, with +“that vague, barren pathos, that useless effervescence of +enthusiasm, which plunges, with the spirit of a martyr, into an +ocean of generalities, and which always reminds me of the +American sailor, who had so fervent an enthusiasm for General +Jackson, that he at last sprang from the top of a mast into the +sea, crying, “<i>I die for General Jackson</i>!”</p> +<blockquote><p>“But thou liest, Brutus, thou liest, +Cassius, and thou, too, liest, Asinius, in maintaining that my +ridicule attacks those ideas which are the precious acquisition +of Humanity, and for which I myself have so striven and +suffered. No! for the very reason that those ideas +constantly hover before the poet in glorious splendor and +majesty, he is the more irresistibly overcome by laughter when he +sees how rudely, awkwardly, and clumsily those ideas are seized +and mirrored in the contracted minds of contemporaries. . . . +There are mirrors which have so rough a surface that even an +Apollo reflected in them becomes a caricature, and excites our +laughter. <i>But we laugh then only at the caricature</i>, +<i>not at the god</i>.”</p> +</blockquote> +<p>For the rest, why should we demand of Heine that he should be +a hero, a patriot, a solemn prophet, any more than we should +demand of a gazelle that it should draw well in harness? +Nature has not made him of her sterner stuff—not of iron +and adamant, but of pollen of flowers, the juice of the grape, +and Puck’s mischievous brain, plenteously mixing also the +dews of kindly affection and the gold-dust of noble +thoughts. It is, after all, a <i>tribute</i> which his +enemies pay him when they utter <!-- page 133--><a +name="page133"></a><span class="pagenum">p. 133</span>their +bitterest dictum, namely, that he is “<i>nur +Dichter</i>”—only a poet. Let us accept this +point of view for the present, and, leaving all consideration of +him as a man, look at him simply as a poet and literary +artist.</p> +<p>Heine is essentially a lyric poet. The finest products +of his genius are</p> +<blockquote><p>“Short swallow flights of song that dip<br +/> +Their wings in tears, and skim away;”</p> +</blockquote> +<p>and they are so emphatically songs that, in reading them, we +feel as if each must have a twin melody born in the same moment +and by the same inspiration. Heine is too impressible and +mercurial for any sustained production; even in his short lyrics +his tears sometimes pass into laughter and his laughter into +tears; and his longer poems, “Atta Troll” and +“Deutschland,” are full of Ariosto-like +transitions. His song has a wide compass of notes; he can +take us to the shores of the Northern Sea and thrill us by the +sombre sublimity of his pictures and dreamy fancies; he can draw +forth our tears by the voice he gives to our own sorrows, or to +the sorrows of “Poor Peter;” he can throw a cold +shudder over us by a mysterious legend, a ghost story, or a still +more ghastly rendering of hard reality; he can charm us by a +quiet idyl, shake us with laughter at his overflowing fun, or +give us a piquant sensation of surprise by the ingenuity of his +transitions from the lofty to the ludicrous. This last +power is not, indeed, essentially poetical; but only a poet can +use it with the same success as Heine, for only a poet can poise +our emotion and expectation at such a height as to give effect to +the sudden fall. Heine’s greatest power as a poet +lies in his simple pathos, in the ever-varied but always natural +expression he has given to the tender emotions. We may +perhaps indicate this phase of his genius by referring to +Wordsworth’s beautiful little poem, “She dwelt among +the untrodden ways;” the conclusion—</p> +<blockquote><p>“She dwelt alone, and few could know<br /> + When Lucy ceased to be;<br /> +But she is in her grave, and, oh!<br /> + The difference to me”—</p> +</blockquote> +<p><!-- page 134--><a name="page134"></a><span class="pagenum">p. +134</span>is entirely in Heine’s manner; and so is +Tennyson’s poem of a dozen lines, called +“Circumstance.” Both these poems have +Heine’s pregnant simplicity. But, lest this +comparison should mislead, we must say that there is no general +resemblance between either Wordsworth, or Tennyson, and +Heine. Their greatest qualities lie quite a way from the +light, delicate lucidity, the easy, rippling music, of +Heine’s style. The distinctive charm of his lyrics +may best be seen by comparing them with Goethe’s. +Both have the same masterly, finished simplicity and rhythmic +grace; but there is more thought mingled with Goethe’s +feeling—his lyrical genius is a vessel that draws more +water than Heine’s, and, though it seems to glide along +with equal ease, we have a sense of greater weight and force, +accompanying the grace of its movements.</p> +<p>But for this very reason Heine touches our hearts more +strongly; his songs are all music and feeling—they are like +birds that not only enchant us with their delicious notes, but +nestle against us with their soft breasts, and make us feel the +agitated beating of their hearts. He indicates a whole sad +history in a single quatrain; there is not an image in it, not a +thought; but it is beautiful, simple, and perfect as a “big +round tear”—it is pure feeling, breathed in pure +music:</p> +<blockquote><p>“Anfangs wollt’ ich fast verzagen<br +/> +Und ich glaubt’ ich trug es nie,<br /> +Und ich hab’ es doch getragen—<br /> +Aber fragt mich nur nicht, wie.” <a +name="citation134"></a><a href="#footnote134" +class="citation">[134]</a></p> +</blockquote> +<p>He excels equally in the more imaginative expression of +feeling: he represents it by a brief image, like a finely cut +cameo; he expands it into a mysterious dream, or dramatizes it in +a little story, half ballad, half idyl; and in all these forms +his art is so perfect that we never have a sense of artificiality +or of unsuccessful effort; but all seems to have developed itself +by the same beautiful necessity that brings forth vine-leaves and +<!-- page 135--><a name="page135"></a><span class="pagenum">p. +135</span>grapes and the natural curls of childhood. Of +Heine’s humorous poetry, “Deutschland” is the +most charming specimen—charming, especially, because its +wit and humor grow out of a rich loam of thought. +“Atta Troll” is more original, more various, more +fantastic; but it is too great a strain on the imagination to be +a general favorite. We have said that feeling is the +element in which Heine’s poetic genius habitually floats; +but he can occasionally soar to a higher region, and impart deep +significance to picturesque symbolism; he can flash a sublime +thought over the past and into the future; he can pour forth a +lofty strain of hope or indignation. Few could forget, +after once hearing them, the stanzas at the close of +“Deutschland,” in which he warns the King of Prussia +not to incur the irredeemable hell which the injured poet can +create for him—the <i>singing flames</i> of a Dante’s +<i>terza rima</i>!</p> +<blockquote><p>“Kennst du die Hölle des Dante +nicht,<br /> +Die schrecklichen Terzetten?<br /> +Wen da der Dichter hineingesperrt<br /> +Den kann kein Gott mehr retten.</p> +<p>“Kein Gott, kein Heiland, erlöst ihn je<br /> +Aus diesen singenden Flammen!<br /> +Nimm dich in Acht, das wir dich nicht<br /> +Zu solcher Hölle verdammen.” <a +name="citation135"></a><a href="#footnote135" +class="citation">[135]</a></p> +</blockquote> +<p>As a prosaist, Heine is, in one point of view, even more +distinguished than as a poet. The German language easily +lends itself to all the purposes of poetry; like the ladies of +the Middle Ages, it is gracious and compliant to the +Troubadours. But as these same ladies were often crusty and +repulsive to their <!-- page 136--><a name="page136"></a><span +class="pagenum">p. 136</span>unmusical mates, so the German +language generally appears awkward and unmanageable in the hands +of prose writers. Indeed, the number of really fine German +prosaists before Heine would hardly have exceeded the numerating +powers of a New Hollander, who can count three and no more. +Persons the most familiar with German prose testify that there is +an extra fatigue in reading it, just as we feel an extra fatigue +from our walk when it takes us over ploughed clay. But in +Heine’s hands German prose, usually so heavy, so clumsy, so +dull, becomes, like clay in the hands of the chemist, compact, +metallic, brilliant; it is German in an <i>allotropic</i> +condition. No dreary labyrinthine sentences in which you +find “no end in wandering mazes lost;” no chains of +adjectives in linked harshness long drawn out; no digressions +thrown in as parentheses; but crystalline definiteness and +clearness, fine and varied rhythm, and all that delicate +precision, all those felicities of word and cadence, which belong +to the highest order of prose. And Heine has +proved—what Madame de Stäel seems to have +doubted—that it is possible to be witty in German; indeed, +in reading him, you might imagine that German was pre-eminently +the language of wit, so flexible, so subtle, so piquant does it +become under his management. He is far more an artist in +prose than Goethe. He has not the breadth and repose, and +the calm development which belong to Goethe’s style, for +they are foreign to his mental character; but he excels Goethe in +susceptibility to the manifold qualities of prose, and in mastery +over its effects. Heine is full of variety, of light and +shadow: he alternates between epigrammatic pith, imaginative +grace, sly allusion, and daring piquancy; and athwart all these +there runs a vein of sadness, tenderness, and grandeur which +reveals the poet. He continually throws out those finely +chiselled sayings which stamp themselves on the memory, and +become familiar by quotation. For example: “The +People have time enough, they are immortal; kings only are +mortal.”—“Wherever a great soul utters its +thoughts, there is Golgotha.”—“Nature wanted to +see how she looked, and she <!-- page 137--><a +name="page137"></a><span class="pagenum">p. 137</span>created +Goethe.”—“Only the man who has known bodily +suffering is truly a <i>man</i>; his limbs have their Passion +history, they are spiritualized.” He calls Rubens +“this Flemish Titan, the wings of whose genius were so +strong that he soared as high as the sun, in spite of the +hundred-weight of Dutch cheeses that hung on his +legs.” Speaking of Börne’s dislike to the +calm creations of the true artist, he says, “He was like a +child which, insensible to the glowing significance of a Greek +statue, only touches the marble and complains of cold.”</p> +<p>The most poetic and specifically humorous of Heine’s +prose writings are the “Reisebilder.” The +comparison with Sterne is inevitable here; but Heine does not +suffer from it, for if he falls below Sterne in raciness of +humor, he is far above him in poetic sensibility and in reach and +variety of thought. Heine’s humor is never +persistent, it never flows on long in easy gayety and drollery; +where it is not swelled by the tide of poetic feeling, it is +continually dashing down the precipice of a witticism. It +is not broad and unctuous; it is aërial and sprite-like, a +momentary resting-place between his poetry and his wit. In +the “Reisebilder” he runs through the whole gamut of +his powers, and gives us every hue of thought, from the wildly +droll and fantastic to the sombre and the terrible. Here is +a passage almost Dantesque in conception:</p> +<blockquote><p>“Alas! one ought in truth to write against +no one in this world. Each of us is sick enough in this +great lazaretto, and many a polemical writing reminds me +involuntarily of a revolting quarrel, in a little hospital at +Cracow, of which I chanced to be a witness, and where it was +horrible to hear how the patients mockingly reproached each other +with their infirmities: how one who was wasted by consumption +jeered at another who was bloated by dropsy; how one laughed at +another’s cancer in the nose, and this one again at his +neighbor’s locked-jaw or squint, until at last the +delirious fever-patient sprang out of bed and tore away the +coverings from the wounded bodies of his companions, and nothing +was to be seen but hideous misery and mutilation.”</p> +</blockquote> +<p>And how fine is the transition in the very next chapter, <!-- +page 138--><a name="page138"></a><span class="pagenum">p. +138</span>where, after quoting the Homeric description of the +feasting gods, he says:</p> +<blockquote><p>“Then suddenly approached, panting, a pale +Jew, with drops of blood on his brow, with a crown of thorns on +his head, and a great cross laid on his shoulders; and he threw +the cross on the high table of the gods, so that the golden cups +tottered, and the gods became dumb and pale, and grew ever paler, +till they at last melted away into vapor.”</p> +</blockquote> +<p>The richest specimens of Heine’s wit are perhaps to be +found in the works which have appeared since the +“Reisebilder.” The years, if they have +intensified his satirical bitterness, have also given his wit a +finer edge and polish. His sarcasms are so subtly prepared +and so slily allusive, that they may often escape readers whose +sense of wit is not very acute; but for those who delight in the +subtle and delicate flavors of style, there can hardly be any wit +more irresistible than Heine’s. We may measure its +force by the degree in which it has subdued the German language +to its purposes, and made that language brilliant in spite of a +long hereditary transmission of dulness. As one of the most +harmless examples of his satire, take this on a man who has +certainly had his share of adulation:</p> +<blockquote><p>“Assuredly it is far from my purpose to +depreciate M. Victor Cousin. The titles of this celebrated +philosopher even lay me under an obligation to praise him. +He belongs to that living pantheon of France which we call the +peerage, and his intelligent legs rest on the velvet benches of +the Luxembourg. I must indeed sternly repress all private +feelings which might seduce me into an excessive +enthusiasm. Otherwise I might be suspected of servility; +for M. Cousin is very influential in the State by means of his +position and his tongue. This consideration might even move +me to speak of his faults as frankly as of his virtues. +Will he himself disapprove of this? Assuredly not. I +know that we cannot do higher honor to great minds than when we +throw as strong a light on their demerits as on their +merits. When we sing the praises of a Hercules, we must +also mention that he once laid aside the lion’s skin and +sat down to the distaff: what then? he remains notwithstanding a +Hercules! So when we relate similar circumstances +concerning M. Cousin, we <!-- page 139--><a +name="page139"></a><span class="pagenum">p. 139</span>must +nevertheless add, with discriminating eulogy: <i>M. Cousin</i>, +<i>if he has sometimes sat twaddling at the distaff</i>, <i>has +never laid aside the lion’s skin</i>. . . . It is true +that, having been suspected of demagogy, he spent some time in a +German prison, just as Lafayette and Richard Cœur de +Lion. But that M. Cousin there in his leisure hours studied +Kant’s ‘Critique of Pure Reason’ is to be +doubted on three grounds. First, this book is written in +German. Secondly, in order to read this book, a man must +understand German. Thirdly, M. Cousin does not understand +German. . . . I fear I am passing unawares from the sweet waters +of praise into the bitter ocean of blame. Yes, on one +account I cannot refrain from bitterly blaming M. +Cousin—namely, that he who loves truth far more than he +loves Plato and Tenneman is unjust to himself when he wants to +persuade us that he has borrowed something from the philosophy of +Schelling and Hegel. Against this self-accusation I must +take M. Cousin under my protection. On my word and +conscience! this honorable man has not stolen a jot from +Schelling and Hegel, and if he brought home anything of theirs, +it was merely their friendship. That does honor to his +heart. But there are many instances of such false +self-accusation in psychology. I knew a man who declared +that he had stolen silver spoons at the king’s table; and +yet we all knew that the poor devil had never been presented at +court, and accused himself of stealing these spoons to make us +believe that he had been a guest at the palace. No! +In German philosophy M. Cousin has always kept the sixth +commandment; here he has never pocketed a single idea, not so +much as a salt-spoon of an idea. All witnesses agree in +attesting that in this respect M. Cousin is honor itself. . . +. I prophesy to you that the renown of M. Cousin, like the +French Revolution, will go round the world! I hear some one +wickedly add: Undeniably the renown of M. Cousin is going round +the world, and <i>it has already taken its departure from +France</i>.”</p> +</blockquote> +<p>The following “symbolical myth” about Louis +Philippe is very characteristic of Heine’s manner:</p> +<blockquote><p>“I remember very well that immediately on my +arrival (in Paris) I hastened to the Palais Royal to see Louis +Philippe. The friend who conducted me told me that the king +now appeared on the terrace only at stated hours, but that +formerly he was to be seen at any time for five francs. +‘For five francs!’ I cried with amazement; +‘does he then show himself for money?’ +‘No, but he is shown for money, and it happens in this way: +There is a society of <i>claqueurs</i>, <i>marchands de +contremarques</i>, and such riff-raff, who offered every <!-- +page 140--><a name="page140"></a><span class="pagenum">p. +140</span>foreigner to show him the king for five francs: if he +would give ten francs, he might see the king raise his eyes to +heaven, and lay his hand protestingly on his heart; if he would +give twenty francs, the king would sing the Marseillaise. +If the foreigner gave five francs, they raised a loud cheering +under the king’s windows, and His Majesty appeared on the +terrace, bowed, and retired. If ten francs, they shouted +still louder, and gesticulated as if they had been possessed, +when the king appeared, who then, as a sign of silent emotion, +raised his eyes to heaven and laid his hand on his heart. +English visitors, however, would sometimes spend as much as +twenty francs, and then the enthusiasm mounted to the highest +pitch; no sooner did the king appear on the terrace than the +Marseillaise was struck up and roared out frightfully, until +Louis Philippe, perhaps only for the sake of putting an end to +the singing, bowed, laid his hand on his heart, and joined in the +Marseillaise. Whether, as is asserted, he beat time with +his foot, I cannot say.’”</p> +</blockquote> +<p>One more quotation, and it must be our last:</p> +<blockquote><p>“Oh the women! We must forgive them +much, for they love much—and many. Their hate is +properly only love turned inside out. Sometimes they +attribute some delinquency to us, because they think they can in +this way gratify another man. When they write, they have +always one eye on the paper and the other on a man; and this is +true of all authoresses, except the Countess Hahn-Hahn, who has +only one eye.”</p> +</blockquote> +<h3><!-- page 141--><a name="page141"></a><span +class="pagenum">p. 141</span>V. THE NATURAL HISTORY OF +GERMAN LIFE. <a name="citation141"></a><a href="#footnote141" +class="citation">[141]</a></h3> +<p>It is an interesting branch of psychological observation to +note the images that are habitually associated with abstract or +collective terms—what may be called the picture-writing of +the mind, which it carries on concurrently with the more subtle +symbolism of language. Perhaps the fixity or variety of +these associated images would furnish a tolerably fair test of +the amount of concrete knowledge and experience which a given +word represents, in the minds of two persons who use it with +equal familiarity. The word <i>railways</i>, for example, +will probably call up, in the mind of a man who is not highly +locomotive, the image either of a “Bradshaw,” or of +the station with which he is most familiar, or of an indefinite +length of tram-road; he will alternate between these three +images, which represent his stock of concrete acquaintance with +railways. But suppose a man to have had successively the +experience of a “navvy,” an engineer, a traveller, a +railway director and shareholder, and a landed proprietor in +treaty with a railway company, and it is probable that the range +of images which would by turns present themselves to his mind at +the mention of the <i>word</i> “railways,” would +include all the essential facts in the existence and relations of +the <i>thing</i>. Now it is possible for the +first-mentioned personage to entertain very expanded views as to +the multiplication of railways in the abstract, and their +ultimate function in civilization. He may talk of a vast +<!-- page 142--><a name="page142"></a><span class="pagenum">p. +142</span>network of railways stretching over the globe, of +future “lines” in Madagascar, and elegant +refreshment-rooms in the Sandwich Islands, with none the less +glibness because his distinct conceptions on the subject do not +extend beyond his one station and his indefinite length of +tram-road. But it is evident that if we want a railway to +be made, or its affairs to be managed, this man of wide views and +narrow observation will not serve our purpose.</p> +<p>Probably, if we could ascertain the images called up by the +terms “the people,” “the masses,” +“the proletariat,” “the peasantry,” by +many who theorize on those bodies with eloquence, or who +legislate without eloquence, we should find that they indicate +almost as small an amount of concrete knowledge—that they +are as far from completely representing the complex facts summed +up in the collective term, as the railway images of our +non-locomotive gentleman. How little the real +characteristics of the working-classes are known to those who are +outside them, how little their natural history has been studied, +is sufficiently disclosed by our Art as well as by our political +and social theories. Where, in our picture exhibitions, +shall we find a group of true peasantry? What English +artist even attempts to rival in truthfulness such studies of +popular life as the pictures of Teniers or the ragged boys of +Murillo? Even one of the greatest painters of the +pre-eminently realistic school, while, in his picture of +“The Hireling Shepherd,” he gave us a landscape of +marvellous truthfulness, placed a pair of peasants in the +foreground who were not much more real than the idyllic swains +and damsels of our chimney ornaments. Only a total absence +of acquaintance and sympathy with our peasantry could give a +moment’s popularity to such a picture as “Cross +Purposes,” where we have a peasant girl who looks as if she +knew L. E. L.’s poems by heart, and English rustics, whose +costume seems to indicate that they are meant for ploughmen, with +exotic features that remind us of a handsome <i>primo +tenore</i>. Rather than such cockney sentimentality as +this, as an education for the taste and sympathies, we <!-- page +143--><a name="page143"></a><span class="pagenum">p. +143</span>prefer the most crapulous group of boors that Teniers +ever painted. But even those among our painters who aim at +giving the rustic type of features, who are far above the +effeminate feebleness of the “Keepsake” style, treat +their subjects under the influence of traditions and +prepossessions rather than of direct observation. The +notion that peasants are joyous, that the typical moment to +represent a man in a smock-frock is when he is cracking a joke +and showing a row of sound teeth, that cottage matrons are +usually buxom, and village children necessarily rosy and merry, +are prejudices difficult to dislodge from the artistic mind, +which looks for its subjects into literature instead of +life. The painter is still under the influence of idyllic +literature, which has always expressed the imagination of the +cultivated and town-bred, rather than the truth of rustic +life. Idyllic ploughmen are jocund when they drive their +team afield; idyllic shepherds make bashful love under hawthorn +bushes; idyllic villagers dance in the checkered shade and +refresh themselves, not immoderately, with spicy nut-brown +ale. But no one who has seen much of actual ploughmen +thinks them jocund; no one who is well acquainted with the +English peasantry can pronounce them merry. The slow gaze, +in which no sense of beauty beams, no humor twinkles, the slow +utterance, and the heavy, slouching walk, remind one rather of +that melancholy animal the camel than of the sturdy countryman, +with striped stockings, red waistcoat, and hat aside, who +represents the traditional English peasant. Observe a +company of haymakers. When you see them at a distance, +tossing up the forkfuls of hay in the golden light, while the +wagon creeps slowly with its increasing burden over the meadow, +and the bright green space which tells of work done gets larger +and larger, you pronounce the scene “smiling,” and +you think these companions in labor must be as bright and +cheerful as the picture to which they give animation. +Approach nearer, and you will certainly find that haymaking time +is a time for joking, especially if there are women among the +laborers; but the coarse laugh that bursts out every now and +then, and expresses <!-- page 144--><a name="page144"></a><span +class="pagenum">p. 144</span>the triumphant taunt, is as far as +possible from your conception of idyllic merriment. That +delicious effervescence of the mind which we call fun has no +equivalent for the northern peasant, except tipsy revelry; the +only realm of fancy and imagination for the English clown exists +at the bottom of the third quart pot.</p> +<p>The conventional countryman of the stage, who picks up +pocket-books and never looks into them, and who is too simple +even to know that honesty has its opposite, represents the still +lingering mistake, that an unintelligible dialect is a guarantee +for ingenuousness, and that slouching shoulders indicate an +upright disposition. It is quite true that a thresher is +likely to be innocent of any adroit arithmetical cheating, but he +is not the less likely to carry home his master’s corn in +his shoes and pocket; a reaper is not given to writing +begging-letters, but he is quite capable of cajoling the +dairymaid into filling his small-beer bottle with ale. The +selfish instincts are not subdued by the sight of buttercups, nor +is integrity in the least established by that classic rural +occupation, sheep-washing. To make men moral something more +is requisite than to turn them out to grass.</p> +<p>Opera peasants, whose unreality excites Mr. Ruskin’s +indignation, are surely too frank an idealization to be +misleading; and since popular chorus is one of the most effective +elements of the opera, we can hardly object to lyric rustics in +elegant laced boddices and picturesque motley, unless we are +prepared to advocate a chorus of colliers in their pit costume, +or a ballet of charwomen and stocking-weavers. But our +social novels profess to represent the people as they are, and +the unreality of their representations is a grave evil. The +greatest benefit we owe to the artist, whether painter, poet, or +novelist, is the extension of our sympathies. Appeals +founded on generalizations and statistics require a sympathy +ready-made, a moral sentiment already in activity; but a picture +of human life such as a great artist can give, surprises even the +trivial and the selfish into that attention to what is a part +from themselves, <!-- page 145--><a name="page145"></a><span +class="pagenum">p. 145</span>which may be called the raw material +of moral sentiment. When Scott takes us into Luckie +Mucklebackit’s cottage, or tells the story of “The +Two Drovers;” when Wordsworth sings to us the reverie of +“Poor Susan;” when Kingsley shows us Alton Locke +gazing yearningly over the gate which leads from the highway into +the first wood he ever saw; when Hornung paints a group of +chimney-sweepers—more is done toward linking the higher +classes with the lower, toward obliterating the vulgarity of +exclusiveness, than by hundreds of sermons and philosophical +dissertations. Art is the nearest thing to life; it is a +mode of amplifying experience and extending our contact with our +fellow-men beyond the bounds of our personal lot. All the +more sacred is the task of the artist when he undertakes to paint +the life of the People. Falsification here is far more +pernicious than in the more artificial aspects of life. It +is not so very serious that we should have false ideas about +evanescent fashions—about the manners and conversation of +beaux and duchesses; but it <i>is</i> serious that our sympathy +with the perennial joys and struggles, the toil, the tragedy, and +the humor in the life of our more heavily laden fellow-men, +should be perverted, and turned toward a false object instead of +the true one.</p> +<p>This perversion is not the less fatal because the +misrepresentation which give rise to it has what the artist +considers a moral end. The thing for mankind to know is, +not what are the motives and influences which the moralist thinks +<i>ought</i> to act on the laborer or the artisan, but what are +the motives and influences which <i>do</i> act on him. We +want to be taught to feel, not for the heroic artisan or the +sentimental peasant, but for the peasant in all his coarse +apathy, and the artisan in all his suspicious selfishness.</p> +<p>We have one great novelist who is gifted with the utmost power +of rendering the external traits of our town population; and if +he could give us their psychological character—their +conception of life, and their emotions—with the same truth +as their idiom and manners, his books would be the greatest +contribution <!-- page 146--><a name="page146"></a><span +class="pagenum">p. 146</span>Art has ever made to the awakening +of social sympathies. But while he can copy Mrs. +Plornish’s colloquial style with the delicate accuracy of a +sun-picture, while there is the same startling inspiration in his +description of the gestures and phrases of “Boots,” +as in the speeches of Shakespeare’s mobs or numskulls, he +scarcely ever passes from the humorous and external to the +emotional and tragic, without becoming as transcendent in his +unreality as he was a moment before in his artistic +truthfulness. But for the precious salt of his humor, which +compels him to reproduce external traits that serve in some +degree as a corrective to his frequently false psychology, his +preternaturally virtuous poor children and artisans, his +melodramatic boatmen and courtesans, would be as obnoxious as +Eugène Sue’s idealized proletaires, in encouraging +the miserable fallacy that high morality and refined sentiment +can grow out of harsh social relations, ignorance, and want; or +that the working-classes are in a condition to enter at once into +a millennial state of <i>altruism</i>, wherein every one is +caring for everyone else, and no one for himself.</p> +<p>If we need a true conception of the popular character to guide +our sympathies rightly, we need it equally to check our theories, +and direct us in their application. The tendency created by +the splendid conquests of modern generalization, to believe that +all social questions are merged in economical science, and that +the relations of men to their neighbors may be settled by +algebraic equations—the dream that the uncultured classes +are prepared for a condition which appeals principally to their +moral sensibilities—the aristocractic dilettantism which +attempts to restore the “good old times” by a sort of +idyllic masquerading, and to grow feudal fidelity and veneration +as we grow prize turnips, by an artificial system of +culture—none of these diverging mistakes can coexist with a +real knowledge of the people, with a thorough study of their +habits, their ideas, their motives. The landholder, the +clergyman, the mill-owner, the mining-agent, have each an +opportunity for making precious observations on different +sections <!-- page 147--><a name="page147"></a><span +class="pagenum">p. 147</span>of the working-classes, but +unfortunately their experience is too often not registered at +all, or its results are too scattered to be available as a source +of information and stimulus to the public mind generally. +If any man of sufficient moral and intellectual breadth, whose +observations would not be vitiated by a foregone conclusion, or +by a professional point of view, would devote himself to studying +the natural history of our social classes, especially of the +small shopkeepers, artisans, and peasantry—the degree in +which they are influenced by local conditions, their maxims and +habits, the points of view from which they regard their religious +teachers, and the degree in which they are influenced by +religious doctrines, the interaction of the various classes on +each other, and what are the tendencies in their position toward +disintegration or toward development—and if, after all this +study, he would give us the result of his observation in a book +well nourished with specific facts, his work would be a valuable +aid to the social and political reformer.</p> +<p>What we are desiring for ourselves has been in some degree +done for the Germans by Riehl, the author of the very remarkable +books, the titles of which are placed at the head of this +article; and we wish to make these books known to our readers, +not only for the sake of the interesting matter they contain, and +the important reflections they suggest, but also as a model for +some future or actual student of our own people. By way of +introducing Riehl to those who are unacquainted with his +writings, we will give a rapid sketch from his picture of the +German Peasantry, and perhaps this indication of the mode in +which he treats a particular branch of his subject may prepare +them to follow us with more interest when we enter on the general +purpose and contents of his works.</p> +<p>In England, at present, when we speak of the peasantry we mean +scarcely more than the class of farm-servants and farm-laborers; +and it is only in the most primitive districts, as in Wales, for +example, that farmers are included under the term. In order +to appreciate what Riehl says of the German peasantry, <!-- page +148--><a name="page148"></a><span class="pagenum">p. 148</span>we +must remember what the tenant-farmers and small proprietors were +in England half a century ago, when the master helped to milk his +own cows, and the daughters got up at one o’clock in the +morning to brew—when the family dined in the kitchen with +the servants, and sat with them round the kitchen fire, in the +evening. In those days, the quarried parlor was innocent of +a carpet, and its only specimens of art were a framed sampler and +the best tea-board; the daughters even of substantial farmers had +often no greater accomplishment in writing and spelling than they +could procure at a dame-school; and, instead of carrying on +sentimental correspondence, they were spinning their future +table-linen, and looking after every saving in butter and eggs +that might enable them to add to the little stock of plate and +china which they were laying in against their marriage. In +our own day, setting aside the superior order of farmers, whose +style of living and mental culture are often equal to that of the +professional class in provincial towns, we can hardly enter the +least imposing farm-house without finding a bad piano in the +“drawing-room,” and some old annuals, disposed with a +symmetrical imitation of negligence, on the table; though the +daughters may still drop their <i>h’s</i>, their vowels are +studiously narrow; and it is only in very primitive regions that +they will consent to sit in a covered vehicle without springs, +which was once thought an advance in luxury on the pillion.</p> +<p>The condition of the tenant-farmers and small proprietors in +Germany is, we imagine, about on a par, not, certainly, in +material prosperity, but in mental culture and habits, with that +of the English farmers who were beginning to be thought +old-fashioned nearly fifty years ago, and if we add to these the +farm servants and laborers we shall have a class approximating in +its characteristics to the <i>Bauernthum</i>, or peasantry, +described by Riehl.</p> +<p>In Germany, perhaps more than in any other country, it is +among the peasantry that we must look for the historical type of +the national <i>physique</i>. In the towns this type has +become <!-- page 149--><a name="page149"></a><span +class="pagenum">p. 149</span>so modified to express the +personality of the individual that even “family +likeness” is often but faintly marked. But the +peasants may still be distinguished into groups, by their +physical peculiarities. In one part of the country we find +a longer-legged, in another a broader-shouldered race, which has +inherited these peculiarities for centuries. For example, +in certain districts of Hesse are seen long faces, with high +foreheads, long, straight noses, and small eyes, with arched +eyebrows and large eyelids. On comparing these +physiognomies with the sculptures in the church of St. Elizabeth, +at Marburg, executed in the thirteenth century, it will be found +that the same old Hessian type of face has subsisted unchanged, +with this distinction only, that the sculptures represent princes +and nobles, whose features then bore the stamp of their race, +while that stamp is now to be found only among the +peasants. A painter who wants to draw mediæval +characters with historic truth must seek his models among the +peasantry. This explains why the old German painters gave +the heads of their subjects a greater uniformity of type than the +painters of our day; the race had not attained to a high degree +of individualization in features and expression. It +indicates, too, that the cultured man acts more as an individual, +the peasant more as one of a group. Hans drives the plough, +lives, and thinks, just as Kunz does; and it is this fact that +many thousands of men are as like each other in thoughts and +habits as so many sheep or oysters, which constitutes the weight +of the peasantry in the social and political scale.</p> +<p>In the cultivated world each individual has his style of +speaking and writing. But among the peasantry it is the +race, the district, the province, that has its +style—namely, its dialect, its phraseology, its proverbs, +and its songs, which belong alike to the entire body of the +people. This provincial style of the peasant is again, like +his <i>physique</i>, a remnant of history, to which he clings +with the utmost tenacity. In certain parts of Hungary there +are still descendants of German colonists of the twelfth and +thirteenth centuries, who go about <!-- page 150--><a +name="page150"></a><span class="pagenum">p. 150</span>the country +as reapers, retaining their old Saxon songs and manners, while +the more cultivated German emigrants in a very short time forget +their own language, and speak Hungarian. Another remarkable +case of the same kind is that of the Wends, a Slavonic race +settled in Lusatia, whose numbers amount to 200,000, living +either scattered among the German population or in separate +parishes. They have their own schools and churches, and are +taught in the Slavonic tongue. The Catholics among them are +rigid adherents of the Pope; the Protestants not less rigid +adherents of Luther, or <i>Doctor</i> Luther, as they are +particular in calling him—a custom which a hundred years +ago was universal in Protestant Germany. The Wend clings +tenaciously to the usages of his Church, and perhaps this may +contribute not a little to the purity in which he maintains the +specific characteristics of his race. German education, +German law and government, service in the standing army, and many +other agencies, are in antagonism to his national exclusiveness; +but the <i>wives</i> and <i>mothers</i> here, as elsewhere, are a +conservative influence, and the habits temporarily laid aside in +the outer world are recovered by the fireside. The Wends +form several stout regiments in the Saxon army; they are sought +far and wide, as diligent and honest servants; and many a weakly +Dresden or Leipzig child becomes thriving under the care of a +Wendish nurse. In their villages they have the air and +habits of genuine sturdy peasants, and all their customs indicate +that they have been from the first an agricultural people. +For example, they have traditional modes of treating their +domestic animals. Each cow has its own name, generally +chosen carefully, so as to express the special qualities of the +animal; and all important family events are narrated to the +<i>bees</i>—a custom which is found also in +Westphalia. Whether by the help of the bees or not, the +Wend farming is especially prosperous; and when a poor Bohemian +peasant has a son born to him he binds him to the end of a long +pole and turns his face toward Lusatia, that he may be as lucky +as the Wends, who live there.</p> +<p><!-- page 151--><a name="page151"></a><span class="pagenum">p. +151</span>The peculiarity of the peasant’s language +consists chiefly in his retention of historical peculiarities, +which gradually disappear under the friction of cultivated +circles. He prefers any proper name that may be given to a +day in the calendar, rather than the abstract date, by which he +very rarely reckons. In the baptismal names of his children +he is guided by the old custom of the country, not at all by whim +and fancy. Many old baptismal names, formerly common in +Germany, would have become extinct but for their preservation +among the peasantry, especially in North Germany; and so firmly +have they adhered to local tradition in this matter that it would +be possible to give a sort of topographical statistics of proper +names, and distinguish a district by its rustic names as we do by +its Flora and Fauna. The continuous inheritance of certain +favorite proper names in a family, in some districts, forces the +peasant to adopt the princely custom of attaching a numeral to +the name, and saying, when three generations are living at once, +Hans I., II., and III.; or—in the more antique +fashion—Hans the elder, the middle, and the younger. +In some of our English counties there is a similar adherence to a +narrow range of proper names, and a mode of distinguishing +collateral branches in the same family, you will hear of +Jonathan’s Bess, Thomas’s Bess, and Samuel’s +Bess—the three Bessies being cousins.</p> +<p>The peasant’s adherence to the traditional has much +greater inconvenience than that entailed by a paucity of proper +names. In the Black Forest and in Hüttenberg you will +see him in the dog-days wearing a thick fur cap, because it is an +historical fur cap—a cap worn by his grandfather. In +the Wetterau, that peasant girl is considered the handsomest who +wears the most petticoats. To go to field-labor in seven +petticoats can be anything but convenient or agreeable, but it is +the traditionally correct thing, and a German peasant girl would +think herself as unfavorably conspicuous in an untraditional +costume as an English servant-girl would now think herself in a +“linsey-wolsey” apron or a thick muslin cap. In +<!-- page 152--><a name="page152"></a><span class="pagenum">p. +152</span>many districts no medical advice would induce the +rustic to renounce the tight leather belt with which he injures +his digestive functions; you could more easily persuade him to +smile on a new communal system than on the unhistorical invention +of braces. In the eighteenth century, in spite of the +philanthropic preachers of potatoes, the peasant for years threw +his potatoes to the pigs and the dogs, before he could be +persuaded to put them on his own table. However, the +unwillingness of the peasant to adopt innovations has a not +unreasonable foundation in the fact that for him experiments are +practical, not theoretical, and must be made with expense of +money instead of brains—a fact that is not, perhaps, +sufficiently taken into account by agricultural theorists, who +complain of the farmer’s obstinacy. The peasant has +the smallest possible faith in theoretic knowledge; he thinks it +rather dangerous than otherwise, as is well indicated by a Lower +Rhenish proverb—“One is never too old to learn, said +an old woman; so she learned to be a witch.”</p> +<p>Between many villages an historical feud, once perhaps the +occasion of much bloodshed, is still kept up under the milder +form of an occasional round of cudgelling and the launching of +traditional nicknames. An historical feud of this kind +still exists, for example, among many villages on the Rhine and +more inland places in the neighborhood. +<i>Rheinschnacke</i> (of which the equivalent is perhaps +“water-snake”) is the standing term of ignominy for +the inhabitant of the Rhine village, who repays it in kind by the +epithet “karst” (mattock), or “kukuk” +(cuckoo), according as the object of his hereditary hatred +belongs to the field or the forest. If any Romeo among the +“mattocks” were to marry a Juliet among the +“water-snakes,” there would be no lack of Tybalts and +Mercutios to carry the conflict from words to blows, though +neither side knows a reason for the enmity.</p> +<p>A droll instance of peasant conservatism is told of a village +on the Taunus, whose inhabitants, from time immemorial, had been +famous for impromptu cudgelling. For this historical <!-- +page 153--><a name="page153"></a><span class="pagenum">p. +153</span>offence the magistrates of the district had always +inflicted the equally historical punishment of shutting up the +most incorrigible offenders, not in prison, but in their own +pig-sty. In recent times, however, the government, wishing +to correct the rudeness of these peasants, appointed an +“enlightened” man as a magistrate, who at once +abolished the original penalty above mentioned. But this +relaxation of punishment was so far from being welcome to the +villagers that they presented a petition praying that a more +energetic man might be given them as a magistrate, who would have +the courage to punish according to law and justice, “as had +been beforetime.” And the magistrate who abolished +incarceration in the pig-sty could never obtain the respect of +the neighborhood. This happened no longer ago than the +beginning of the present century.</p> +<p>But it must not be supposed that the historical piety of the +German peasant extends to anything not immediately connected with +himself. He has the warmest piety toward the old +tumble-down house which his grandfather built, and which nothing +will induce him to improve, but toward the venerable ruins of the +old castle that overlooks his village he has no piety at all, and +carries off its stones to make a fence for his garden, or tears +down the gothic carving of the old monastic church, which is +“nothing to him,” to mark off a foot-path through his +field. It is the same with historical traditions. The +peasant has them fresh in his memory, so far as they relate to +himself. In districts where the peasantry are +unadulterated, you can discern the remnants of the feudal +relations in innumerable customs and phrases, but you will ask in +vain for historical traditions concerning the empire, or even +concerning the particular princely house to which the peasant is +subject. He can tell you what “half people and whole +people” mean; in Hesse you will still hear of “four +horses making a whole peasant,” or of “four-day and +three-day peasants;” but you will ask in vain about +Charlemagne and Frederic Barbarossa.</p> +<p>Riehl well observes that the feudal system, which made the +peasant the bondman of his lord, was an immense benefit in a <!-- +page 154--><a name="page154"></a><span class="pagenum">p. +154</span>country, the greater part of which had still to be +colonized—rescued the peasant from vagabondage, and laid +the foundation of persistency and endurance in future +generations. If a free German peasantry belongs only to +modern times, it is to his ancestor who was a serf, and even, in +the earliest times, a slave, that the peasant owes the foundation +of his independence, namely, his capability of a settled +existence—nay, his unreasoning persistency, which has its +important function in the development of the race.</p> +<p>Perhaps the very worst result of that unreasoning persistency +is the peasant’s inveterate habit of litigation. +Every one remembers the immortal description of Dandle +Dinmont’s importunate application to Lawyer Pleydell to +manage his “bit lawsuit,” till at length Pleydell +consents to help him to ruin himself, on the ground that Dandle +may fall into worse hands. It seems this is a scene which +has many parallels in Germany. The farmer’s lawsuit +is his point of honor; and he will carry it through, though he +knows from the very first day that he shall get nothing by +it. The litigious peasant piques himself, like Mr. +Saddletree, on his knowledge of the law, and this vanity is the +chief impulse to many a lawsuit. To the mind of the +peasant, law presents itself as the “custom of the +country,” and it is his pride to be versed in all +customs. <i>Custom with him holds the place of +sentiment</i>, <i>of theory</i>, <i>and in many cases of +affection</i>. Riehl justly urges the importance of +simplifying law proceedings, so as to cut off this vanity at its +source, and also of encouraging, by every possible means, the +practice of arbitration.</p> +<p>The peasant never begins his lawsuit in summer, for the same +reason that he does not make love and marry in +summer—because he has no time for that sort of thing. +Anything is easier to him than to move out of his habitual +course, and he is attached even to his privations. Some +years ago a peasant youth, out of the poorest and remotest region +of the Westerwald, was enlisted as a recruit, at Weilburg in +Nassau. The lad, having never in his life slept in a bed, +when he had got <!-- page 155--><a name="page155"></a><span +class="pagenum">p. 155</span>into one for the first time began to +cry like a child; and he deserted twice because he could not +reconcile himself to sleeping in a bed, and to the +“fine” life of the barracks: he was homesick at the +thought of his accustomed poverty and his thatched hut. A +strong contrast, this, with the feeling of the poor in towns, who +would be far enough from deserting because their condition was +too much improved! The genuine peasant is never ashamed of +his rank and calling; he is rather inclined to look down on every +one who does not wear a smock frock, and thinks a man who has the +manners of the gentry is likely to be rather windy and +unsubstantial. In some places, even in French districts, +this feeling is strongly symbolized by the practice of the +peasantry, on certain festival days, to dress the images of the +saints in peasant’s clothing. History tells us of all +kinds of peasant insurrections, the object of which was to obtain +relief for the peasants from some of their many oppressions; but +of an effort on their part to step out of their hereditary rank +and calling, to become gentry, to leave the plough and carry on +the easier business of capitalists or government functionaries, +there is no example.</p> +<p>The German novelists who undertake to give pictures of +peasant-life fall into the same mistake as our English novelists: +they transfer their own feelings to ploughmen and woodcutters, +and give them both joys and sorrows of which they know +nothing. The peasant never questions the obligation of +family ties—he questions <i>no custom</i>—but tender +affection, as it exists among the refined part of mankind, is +almost as foreign to him as white hands and filbert-shaped +nails. That the aged father who has given up his property +to his children on condition of their maintaining him for the +remainder of his life, is very far from meeting with delicate +attentions, is indicated by the proverb current among the +peasantry—“Don’t take your clothes off before +you go to bed.” Among rustic moral tales and +parables, not one is more universal than the story of the +ungrateful children, who made their gray-headed father, dependent +on them for a maintenance, eat at a wooden trough <!-- page +156--><a name="page156"></a><span class="pagenum">p. +156</span>because he shook the food out of his trembling +hands. Then these same ungrateful children observed one day +that their own little boy was making a tiny wooden trough; and +when they asked him what it was for, he answered—that his +father and mother might eat out of it, when he was a man and had +to keep them.</p> +<p>Marriage is a very prudential affair, especially among the +peasants who have the largest share of property. Politic +marriages are as common among them as among princes; and when a +peasant-heiress in Westphalia marries, her husband adopts her +name, and places his own after it with the prefix <i>geborner</i> +(<i>née</i>). The girls marry young, and the +rapidity with which they get old and ugly is one among the many +proofs that the early years of marriage are fuller of hardships +than of conjugal tenderness. “When our writers of +village stories,” says Riehl, “transferred their own +emotional life to the peasant, they obliterated what is precisely +his most predominant characteristic, namely, that with him +general custom holds the place of individual feeling.”</p> +<p>We pay for greater emotional susceptibility too often by +nervous diseases of which the peasant knows nothing. To him +headache is the least of physical evils, because he thinks +head-work the easiest and least indispensable of all labor. +Happily, many of the younger sons in peasant families, by going +to seek their living in the towns, carry their hardy nervous +system to amalgamate with the overwrought nerves of our town +population, and refresh them with a little rude vigor. And +a return to the habits of peasant life is the best remedy for +many moral as well as physical diseases induced by perverted +civilization. Riehl points to colonization as presenting +the true field for this regenerative process. On the other +side of the ocean a man will have the courage to begin life again +as a peasant, while at home, perhaps, opportunity as well as +courage will fail him. <i>Apropos</i> of this subject of +emigration, he remarks the striking fact, that the native +shrewdness and mother-wit of the German peasant seem to forsake +him entirely when he has to apply <!-- page 157--><a +name="page157"></a><span class="pagenum">p. 157</span>them under +new circumstances, and on relations foreign to his +experience. Hence it is that the German peasant who +emigrates, so constantly falls a victim to unprincipled +adventurers in the preliminaries to emigration; but if once he +gets his foot on the American soil he exhibits all the first-rate +qualities of an agricultural colonist; and among all German +emigrants the peasant class are the most successful.</p> +<p>But many disintegrating forces have been at work on the +peasant character, and degeneration is unhappily going on at a +greater pace than development. In the wine districts +especially, the inability of the small proprietors to bear up +under the vicissitudes of the market, or to insure a high quality +of wine by running the risks of a late vintage and the +competition of beer and cider with the inferior wines, have +tended to produce that uncertainty of gain which, with the +peasant, is the inevitable cause of demoralization. The +small peasant proprietors are not a new class in Germany, but +many of the evils of their position are new. They are more +dependent on ready money than formerly; thus, where a peasant +used to get his wood for building and firing from the common +forest, he has now to pay for it with hard cash; he used to +thatch his own house, with the help perhaps of a neighbor, but +now he pays a man to do it for him; he used to pay taxes in kind, +he now pays them in money. The chances of the market have +to be discounted, and the peasant falls into the hands of +money-lenders. Here is one of the cases in which social +policy clashes with a purely economical policy.</p> +<p>Political vicissitudes have added their influence to that of +economical changes in disturbing that dim instinct, that +reverence for traditional custom, which is the peasant’s +principle of action. He is in the midst of novelties for +which he knows no reason—changes in political geography, +changes of the government to which he owes fealty, changes in +bureaucratic management and police regulations. He finds +himself in a new element before an apparatus for breathing in it +is developed in him. His only knowledge of modern history +is <!-- page 158--><a name="page158"></a><span class="pagenum">p. +158</span>in some of its results—for instance, that he has +to pay heavier taxes from year to year. His chief idea of a +government is of a power that raises his taxes, opposes his +harmless customs, and torments him with new formalities. +The source of all this is the false system of +“enlightening” the peasant which has been adopted by +the bureaucratic governments. A system which disregards the +traditions and hereditary attachments of the peasant, and appeals +only to a logical understanding which is not yet developed in +him, is simply disintegrating and ruinous to the peasant +character. The interference with the communal regulations +has been of this fatal character. Instead of endeavoring to +promote to the utmost the healthy life of the Commune, as an +organism the conditions of which are bound up with the historical +characteristics of the peasant, the bureaucratic plan of +government is bent on improvement by its patent machinery of +state-appointed functionaries and off-hand regulations in +accordance with modern enlightenment. The spirit of +communal exclusiveness—the resistance to the indiscriminate +establishment of strangers, is an intense traditional feeling in +the peasant. “This gallows is for us and our +children,” is the typical motto of this spirit. But +such exclusiveness is highly irrational and repugnant to modern +liberalism; therefore a bureaucratic government at once opposes +it, and encourages to the utmost the introduction of new +inhabitants in the provincial communes. Instead of allowing +the peasants to manage their own affairs, and, if they happen to +believe that five and four make eleven, to unlearn the prejudice +by their own experience in calculation, so that they may +gradually understand processes, and not merely see results, +bureaucracy comes with its “Ready Reckoner” and works +all the peasant’s sums for him—the surest way of +maintaining him in his stupidity, however it may shake his +prejudice.</p> +<p>Another questionable plan for elevating the peasant is the +supposed elevation of the clerical character by preventing the +clergyman from cultivating more than a trifling part of the land +attached to his benefice; that he may be as much as possible of +<!-- page 159--><a name="page159"></a><span class="pagenum">p. +159</span>a scientific theologian, and as little as possible of a +peasant. In this, Riehl observes, lies one great source of +weakness to the Protestant Church as compared with the Catholic, +which finds the great majority of its priests among the lower +orders; and we have had the opportunity of making an analogous +comparison in England, where many of us can remember country +districts in which the great mass of the people were +christianized by illiterate Methodist and Independent ministers, +while the influence of the parish clergyman among the poor did +not extend much beyond a few old women in scarlet cloaks and a +few exceptional church-going laborers.</p> +<p>Bearing in mind the general characteristics of the German +peasant, it is easy to understand his relation to the +revolutionary ideas and revolutionary movements of modern +times. The peasant, in Germany as elsewhere, is a born +grumbler. He has always plenty of grievances in his pocket, +but he does not generalize those grievances; he does not complain +of “government” or “society,” probably +because he has good reason to complain of the burgomaster. +When a few sparks from the first French Revolution fell among the +German peasantry, and in certain villages of Saxony the country +people assembled together to write down their demands, there was +no glimpse in their petition of the “universal rights of +man,” but simply of their own particular affairs as Saxon +peasants. Again, after the July revolution of 1830, there +were many insignificant peasant insurrections; but the object of +almost all was the removal of local grievances. Toll-houses +were pulled down; stamped paper was destroyed; in some places +there was a persecution of wild boars, in others, of that +plentiful tame animal, the German <i>Rath</i>, or councillor who +is never called into council. But in 1848 it seemed as if +the movements of the peasants had taken a new character; in the +small western states of Germany it seemed as if the whole class +of peasantry was in insurrection. But, in fact, the peasant +did not know the meaning of the part he was playing. He had +heard that everything was being set right in the towns, and that +wonderful things were happening <!-- page 160--><a +name="page160"></a><span class="pagenum">p. 160</span>there, so +he tied up his bundle and set off. Without any distinct +object or resolution, the country people presented themselves on +the scene of commotion, and were warmly received by the party +leaders. But, seen from the windows of ducal palaces and +ministerial hotels, these swarms of peasants had quite another +aspect, and it was imagined that they had a common plan of +co-operation. This, however, the peasants have never +had. Systematic co-operation implies general conceptions, +and a provisional subordination of egoism, to which even the +artisans of towns have rarely shown themselves equal, and which +are as foreign to the mind of the peasant as logarithms or the +doctrine of chemical proportions. And the revolutionary +fervor of the peasant was soon cooled. The old mistrust of +the towns was reawakened on the spot. The Tyrolese peasants +saw no great good in the freedom of the press and the +constitution, because these changes “seemed to please the +gentry so much.” Peasants who had given their voices +stormily for a German parliament asked afterward, with a doubtful +look, whether it were to consist of infantry or cavalry. +When royal domains were declared the property of the State, the +peasants in some small principalities rejoiced over this, because +they interpreted it to mean that every one would have his share +in them, after the manner of the old common and forest +rights.</p> +<p>The very practical views of the peasants with regard to the +demands of the people were in amusing contrast with the abstract +theorizing of the educated townsmen. The peasant +continually withheld all State payments until he saw how matters +would turn out, and was disposed to reckon up the solid benefit, +in the form of land or money, that might come to him from the +changes obtained. While the townsman was heating his brains +about representation on the broadest basis, the peasant asked if +the relation between tenant and landlord would continue as +before, and whether the removal of the “feudal +obligations” meant that the farmer should become owner of +the land!</p> +<p><!-- page 161--><a name="page161"></a><span class="pagenum">p. +161</span>It is in the same naïve way that Communism is +interpreted by the German peasantry. The wide spread among +them of communistic doctrines, the eagerness with which they +listened to a plan for the partition of property, seemed to +countenance the notion that it was a delusion to suppose the +peasant would be secured from this intoxication by his love of +secure possession and peaceful earnings. But, in fact, the +peasant contemplated “partition” by the light of an +historical reminiscence rather than of novel theory. The +golden age, in the imagination of the peasant, was the time when +every member of the commune had a right to as much wood from the +forest as would enable him to sell some, after using what he +wanted in firing—in which the communal possessions were so +profitable that, instead of his having to pay rates at the end of +the year, each member of the commune was something in +pocket. Hence the peasants in general understood by +“partition,” that the State lands, especially the +forests, would be divided among the communes, and that, by some +political legerdemain or other, everybody would have free +fire-wood, free grazing for his cattle, and over and above that, +a piece of gold without working for it. That he should give +up a single clod of his own to further the general +“partition” had never entered the mind of the peasant +communist; and the perception that this was an essential +preliminary to “partition” was often a sufficient +cure for his Communism.</p> +<p>In villages lying in the neighborhood of large towns, however, +where the circumstances of the peasantry are very different, +quite another interpretation of Communism is prevalent. +Here the peasant is generally sunk to the position of the +proletaire living from hand to mouth: he has nothing to lose, but +everything to gain by “partition.” The coarse +nature of the peasant has here been corrupted into bestiality by +the disturbance of his instincts, while he is as yet incapable of +principles; and in this type of the degenerate peasant is seen +the worst example of ignorance intoxicated by theory.</p> +<p>A significant hint as to the interpretation the peasants put +<!-- page 162--><a name="page162"></a><span class="pagenum">p. +162</span>on revolutionary theories may be drawn from the way +they employed the few weeks in which their movements were +unchecked. They felled the forest trees and shot the game; +they withheld taxes; they shook off the imaginary or real burdens +imposed on them by their mediatized princes, by presenting their +“demands” in a very rough way before the ducal or +princely “Schloss;” they set their faces against the +bureaucratic management of the communes, deposed the government +functionaries who had been placed over them as burgomasters and +magistrates, and abolished the whole bureaucratic system of +procedure, simply by taking no notice of its regulations, and +recurring to some tradition—some old order or disorder of +things. In all this it is clear that they were animated not +in the least by the spirit of modern revolution, but by a purely +narrow and personal impulse toward reaction.</p> +<p>The idea of constitutional government lies quite beyond the +range of the German peasant’s conceptions. His only +notion of representation is that of a representation of +ranks—of classes; his only notion of a deputy is of one who +takes care, not of the national welfare, but of the interests of +his own order. Herein lay the great mistake of the +democratic party, in common with the bureaucratic governments, +that they entirely omitted the peculiar character of the peasant +from their political calculations. They talked of the +“people” and forgot that the peasants were included +in the term. Only a baseless misconception of the +peasant’s character could induce the supposition that he +would feel the slightest enthusiasm about the principles involved +in the reconstitution of the Empire, or even about the +reconstitution itself. He has no zeal for a written law, as +such, but only so far as it takes the form of a living +law—a tradition. It was the external authority which +the revolutionary party had won in Baden that attracted the +peasants into a participation of the struggle.</p> +<p>Such, Riehl tells us, are the general characteristics of the +German peasantry—characteristics which subsist amid a wide +<!-- page 163--><a name="page163"></a><span class="pagenum">p. +163</span>variety of circumstances. In Mecklenburg, +Pomerania, and Brandenburg the peasant lives on extensive +estates; in Westphalia he lives in large isolated homesteads; in +the Westerwald and in Sauerland, in little groups of villages and +hamlets; on the Rhine land is for the most part parcelled out +among small proprietors, who live together in large +villages. Then, of course, the diversified physical +geography of Germany gives rise to equally diversified methods of +land-culture; and out of these various circumstances grow +numerous specific differences in manner and character. But +the generic character of the German peasant is everywhere the +same; in the clean mountain hamlet and in the dirty fishing +village on the coast; in the plains of North Germany and in the +backwoods of America. “Everywhere he has the same +historical character—everywhere custom is his supreme +law. Where religion and patriotism are still a naïve +instinct, are still a sacred <i>custom</i>, there begins the +class of the German Peasantry.”</p> +<div class="gapspace"> </div> +<p>Our readers will perhaps already have gathered from the +foregoing portrait of the German peasant that Riehl is not a man +who looks at objects through the spectacles either of the +doctrinaire or the dreamer; and they will be ready to believe +what he tells us in his Preface, namely, that years ago he began +his wanderings over the hills and plains of Germany for the sake +of obtaining, in immediate intercourse with the people, that +completion of his historical, political, and economical studies +which he was unable to find in books. He began his +investigations with no party prepossessions, and his present +views were evolved entirely from his own gradually amassed +observations. He was, first of all, a pedestrian, and only +in the second place a political author. The views at which +he has arrived by this inductive process, he sums up in the +term—<i>social-political-conservatism</i>; but his +conservatism is, we conceive, of a thoroughly philosophical +kind. He sees in European society <i>incarnate history</i>, +and any attempt to disengage it from its historical elements +must, he believes, be simply destructive of <!-- page 164--><a +name="page164"></a><span class="pagenum">p. 164</span>social +vitality. <a name="citation164"></a><a href="#footnote164" +class="citation">[164]</a> What has grown up historically +can only die out historically, by the gradual operation of +necessary laws. The external conditions which society has +inherited from the past are but the manifestation of inherited +internal conditions in the human beings who compose it; the +internal conditions and the external are related to each other as +the organism and its medium, and development can take place only +by the gradual consentaneous development of both. Take the +familiar example of attempts to abolish titles, which have been +about as effective as the process of cutting off poppy-heads in a +cornfield. <i>Jedem Menschem</i>, says Riehl, <i>ist sein +Zopf angeboren</i>, <i>warum soll denn der sociale Sprachgebrauch +nicht auch sein Zopf haben</i>?—which we may +render—“As long as snobism runs in the blood, why +should it not run in our speech?” As a necessary +preliminary to a purely rational society, you must obtain purely +rational men, free from the sweet and bitter prejudices of +hereditary affection and antipathy; which is as easy as to get +running streams without springs, or the leafy shade of the forest +without the secular growth of trunk and branch.</p> +<p>The historical conditions of society may be compared with +those of language. It must be admitted that the language of +cultivated nations is in anything but a rational state; the great +sections of the civilized world are only approximatively +intelligible to each other, and even that only at the cost of +long study; one word stands for many things, and many words for +one thing; the subtle shades of meaning, and still subtler echoes +of association, make language an instrument which scarcely +anything short of genius can wield with definiteness and +certainty. Suppose, then, that the effect which has been +again and again made to construct a universal language on a +rational basis has at length succeeded, and that you have a +language which has no uncertainty, no whims of idiom, no cumbrous +forms, no fitful simmer of many-hued significance, <!-- page +165--><a name="page165"></a><span class="pagenum">p. 165</span>no +hoary Archaisms “familiar with forgotten +years”—a patent deodorized and non-resonant language, +which effects the purpose of communication as perfectly and +rapidly as algebraic signs. Your language may be a perfect +medium of expression to science, but will never express +<i>life</i>, which is a great deal more than science. With +the anomalies and inconveniences of historical language you will +have parted with its music and its passions, and its vital +qualities as an expression of individual character, with its +subtle capabilities of wit, with everything that gives it power +over the imagination; and the next step in simplification will be +the invention of a talking watch, which will achieve the utmost +facility and despatch in the communication of ideas by a +graduated adjustment of ticks, to be represented in writing by a +corresponding arrangement of dots. A melancholy +“language of the future!” The sensory and motor +nerves that run in the same sheath are scarcely bound together by +a more necessary and delicate union than that which binds +men’s affections, imagination, wit and humor, with the +subtle ramifications of historical language. Language must +be left to grow in precision, completeness, and unity, as minds +grow in clearness, comprehensiveness, and sympathy. And +there is an analogous relation between the moral tendencies of +men and the social conditions they have inherited. The +nature of European men has its roots intertwined with the past, +and can only be developed by allowing those roots to remain +undisturbed while the process of development is going on until +that perfect ripeness of the seed which carries with it a life +independent of the root. This vital connection with the +past is much more vividly felt on the Continent than in England, +where we have to recall it by an effort of memory and reflection; +for though our English life is in its core intensely traditional, +Protestantism and commerce have modernized the face of the land +and the aspects of society in a far greater degree than in any +continental country:</p> +<blockquote><p>“Abroad,” says Ruskin, “a +building of the eighth or tenth century stands ruinous in the +open streets; the children play round it, <!-- page 166--><a +name="page166"></a><span class="pagenum">p. 166</span>the +peasants heap their corn in it, the buildings of yesterday nestle +about it, and fit their new stones in its rents, and tremble in +sympathy as it trembles. No one wonders at it, or thinks of +it as separate, and of another time; we feel the ancient world to +be a real thing; and one with the new; antiquity is no dream; it +is rather the children playing about the old stones that are the +dream. But all is continuous; and the words “from +generation to generation” understandable here.”</p> +</blockquote> +<p>This conception of European society as incarnate history is +the fundamental idea of Riehl’s books. After the +notable failure of revolutionary attempts conducted from the +point of view of abstract democratic and socialistic theories, +after the practical demonstration of the evils resulting from a +bureaucratic system, which governs by an undiscriminating, dead +mechanism, Riehl wishes to urge on the consideration of his +countrymen a social policy founded on the special study of the +people as they are—on the natural history of the various +social ranks. He thinks it wise to pause a little from +theorizing, and see what is the material actually present for +theory to work upon. It is the glory of the +Socialists—in contrast with the democratic doctrinaires who +have been too much occupied with the general idea of “the +people” to inquire particularly into the actual life of the +people—that they have thrown themselves with enthusiastic +zeal into the study at least of one social group, namely, the +factory operatives; and here lies the secret of their partial +success. But, unfortunately, they have made this special +duty of a single fragment of society the basis of a theory which +quietly substitutes for the small group of Parisian proletaires +or English factory-workers the society of all Europe—nay, +of the whole world. And in this way they have lost the best +fruit of their investigations. For, says Riehl, the more +deeply we penetrate into the knowledge of society in its details, +the more thoroughly we shall be convinced that <i>a universal +social policy has no validity except on paper</i>, and can never +be carried into successful practice. The conditions of +German society are altogether different from those of French, of +English, or of Italian society; and to apply the same social +theory to these <!-- page 167--><a name="page167"></a><span +class="pagenum">p. 167</span>nations indiscriminately is about as +wise a procedure as Triptolemus Yellowley’s application of +the agricultural directions in Virgil’s +“Georgics” to his farm in the Shetland Isles.</p> +<p>It is the clear and strong light in which Riehl places this +important position that in our opinion constitutes the suggestive +value of his books for foreign as well as German readers. +It has not been sufficiently insisted on, that in the various +branches of Social Science there is an advance from the general +to the special, from the simple to the complex, analogous with +that which is found in the series of the sciences, from +Mathematics to Biology. To the laws of quantity comprised +in Mathematics and Physics are superadded, in Chemistry, laws of +quality; to these again are added, in Biology, laws of life; and +lastly, the conditions of life in general branch out into its +special conditions, or Natural History, on the one hand, and into +its abnormal conditions, or Pathology, on the other. And in +this series or ramification of the sciences, the more general +science will not suffice to solve the problems of the more +special. Chemistry embraces phenomena which are not +explicable by Physics; Biology embraces phenomena which are not +explicable by Chemistry; and no biological generalization will +enable us to predict the infinite specialities produced by the +complexity of vital conditions. So Social Science, while it +has departments which in their fundamental generality correspond +to mathematics and physics, namely, those grand and simple +generalizations which trace out the inevitable march of the human +race as a whole, and, as a ramification of these, the laws of +economical science, has also, in the departments of government +and jurisprudence, which embrace the conditions of social life in +all their complexity, what may be called its Biology, carrying us +on to innumerable special phenomena which outlie the sphere of +science, and belong to Natural History. And just as the +most thorough acquaintance with physics, or chemistry, or general +physiology, will not enable you at once to establish the balance +of life in your private vivarium, so that your particular society +of zoophytes, mollusks, and echinoderms <!-- page 168--><a +name="page168"></a><span class="pagenum">p. 168</span>may feel +themselves, as the Germans say, at ease in their skin; so the +most complete equipment of theory will not enable a statesman or +a political and social reformer to adjust his measures wisely, in +the absence of a special acquaintance with the section of society +for which he legislates, with the peculiar characteristics of the +nation, the province, the class whose well-being he has to +consult. In other words, a wise social policy must be based +not simply on abstract social science, but on the natural history +of social bodies.</p> +<p>Riehl’s books are not dedicated merely to the +argumentative maintenance of this or of any other position; they +are intended chiefly as a contribution to that knowledge of the +German people on the importance of which he insists. He is +less occupied with urging his own conclusions than with +impressing on his readers the facts which have led him to those +conclusions. In the volume entitled “Land und +Leute,” which, though published last, is properly an +introduction to the volume entitled “Die Bürgerliche +Gesellschaft,” he considers the German people in their +physical geographical relations; he compares the natural +divisions of the race, as determined by land and climate, and +social traditions, with the artificial divisions which are based +on diplomacy; and he traces the genesis and influences of what we +may call the ecclesiastical geography of Germany—its +partition between Catholicism and Protestantism. He shows +that the ordinary antithesis of North and South Germany +represents no real ethnographical distinction, and that the +natural divisions of Germany, founded on its physical geography +are threefold—namely, the low plains, the middle mountain +region, and the high mountain region, or Lower, Middle, and Upper +Germany; and on this primary natural division all the other broad +ethnographical distinctions of Germany will be found to +rest. The plains of North or Lower Germany include all the +seaboard the nation possesses; and this, together with the fact +that they are traversed to the depth of 600 miles by navigable +rivers, makes them the natural seat of a trading race. +Quite different is the geographical character of <!-- page +169--><a name="page169"></a><span class="pagenum">p. +169</span>Middle Germany. While the northern plains are +marked off into great divisions, by such rivers as the Lower +Rhine, the Weser, and the Oder, running almost in parallel lines, +this central region is cut up like a mosaic by the capricious +lines of valleys and rivers. Here is the region in which +you find those famous roofs from which the rain-water runs toward +two different seas, and the mountain-tops from which you may look +into eight or ten German states. The abundance of +water-power and the presence of extensive coal-mines allow of a +very diversified industrial development in Middle Germany. +In Upper Germany, or the high mountain region, we find the same +symmetry in the lines of the rivers as in the north; almost all +the great Alpine streams flow parallel with the Danube. But +the majority of these rivers are neither navigable nor available +for industrial objects, and instead of serving for communication +they shut off one great tract from another. The slow +development, the simple peasant life of many districts is here +determined by the mountain and the river. In the +south-east, however, industrial activity spreads through Bohemia +toward Austria, and forms a sort of balance to the industrial +districts of the Lower Rhine. Of course, the boundaries of +these three regions cannot be very strictly defined; but an +approximation to the limits of Middle Germany may be obtained by +regarding it as a triangle, of which one angle lies in Silesia, +another in Aix-la-Chapelle, and a third at Lake Constance.</p> +<p>This triple division corresponds with the broad distinctions +of climate. In the northern plains the atmosphere is damp +and heavy; in the southern mountain region it is dry and rare, +and there are abrupt changes of temperature, sharp contrasts +between the seasons, and devastating storms; but in both these +zones men are hardened by conflict with the roughness of the +climate. In Middle Germany, on the contrary, there is +little of this struggle; the seasons are more equable, and the +mild, soft air of the valleys tends to make the inhabitants +luxurious and sensitive to hardships. It is only in +exceptional mountain districts that one is here reminded of the +rough, bracing air on <!-- page 170--><a name="page170"></a><span +class="pagenum">p. 170</span>the heights of Southern +Germany. It is a curious fact that, as the air becomes +gradually lighter and rarer from the North German coast toward +Upper Germany, the average of suicides regularly decreases. +Mecklenburg has the highest number, then Prussia, while the +fewest suicides occur in Bavaria and Austria.</p> +<p>Both the northern and southern regions have still a large +extent of waste lands, downs, morasses, and heaths; and to these +are added, in the south, abundance of snow-fields and naked rock; +while in Middle Germany culture has almost over-spread the face +of the land, and there are no large tracts of waste. There +is the same proportion in the distribution of forests. +Again, in the north we see a monotonous continuity of +wheat-fields, potato-grounds, meadow-lands, and vast heaths, and +there is the same uniformity of culture over large surfaces in +the southern table-lands and the Alpine pastures. In Middle +Germany, on the contrary, there is a perpetual variety of crops +within a short space; the diversity of land surface and the +corresponding variety in the species of plants are an invitation +to the splitting up of estates, and this again encourages to the +utmost the motley character of the cultivation.</p> +<p>According to this threefold division, it appears that there +are certain features common to North and South Germany in which +they differ from Central Germany, and the nature of this +difference Riehl indicates by distinguishing the former as +<i>Centralized Land</i> and the latter as <i>Individualized +Land</i>; a distinction which is well symbolized by the fact that +North and South Germany possess the great lines of railway which +are the medium for the traffic of the world, while Middle Germany +is far richer in lines for local communication, and possesses the +greatest length of railway within the smallest space. +Disregarding superficialities, the East Frieslanders, the +Schleswig-Holsteiners, the Mecklenburghers, and the Pomeranians +are much more nearly allied to the old Bavarians, the Tyrolese, +and the Styrians than any of these are allied to the Saxons, the +Thuringians, or the Rhinelanders. Both in North and <!-- +page 171--><a name="page171"></a><span class="pagenum">p. +171</span>South Germany original races are still found in large +masses, and popular dialects are spoken; you still find there +thoroughly peasant districts, thorough villages, and also, at +great intervals, thorough cities; you still find there a sense of +rank. In Middle Germany, on the contrary, the original +races are fused together or sprinkled hither and thither; the +peculiarities of the popular dialects are worn down or confused; +there is no very strict line of demarkation between the country +and the town population, hundreds of small towns and large +villages being hardly distinguishable in their characteristics; +and the sense of rank, as part of the organic structure of +society, is almost extinguished. Again, both in the north +and south there is still a strong ecclesiastical spirit in the +people, and the Pomeranian sees Antichrist in the Pope as clearly +as the Tyrolese sees him in Doctor Luther; while in Middle +Germany the confessions are mingled, they exist peaceably side by +side in very narrow space, and tolerance or indifference has +spread itself widely even in the popular mind. And the +analogy, or rather the causal relation between the physical +geography of the three regions and the development of the +population goes still further:</p> +<blockquote><p>“For,” observes Riehl, “the +striking connection which has been pointed out between the local +geological formations in Germany and the revolutionary +disposition of the people has more than a metaphorical +significance. Where the primeval physical revolutions of +the globe have been the wildest in their effects, and the most +multiform strata have been tossed together or thrown one upon the +other, it is a very intelligible consequence that on a land +surface thus broken up, the population should sooner develop +itself into small communities, and that the more intense life +generated in these smaller communities should become the most +favorable nidus for the reception of modern culture, and with +this a susceptibility for its revolutionary ideas; while a people +settled in a region where its groups are spread over a large +space will persist much more obstinately in the retention of its +original character. The people of Middle Germany have none +of that exclusive one-sidedness which determines the peculiar +genius of great national groups, just as this one-sidedness or +uniformity is wanting to the geological and geographical +character of their land.”</p> +</blockquote> +<p><!-- page 172--><a name="page172"></a><span class="pagenum">p. +172</span>This ethnographical outline Riehl fills up with special +and typical descriptions, and then makes it the starting-point +for a criticism of the actual political condition of +Germany. The volume is full of vivid pictures, as well as +penetrating glances into the maladies and tendencies of modern +society. It would be fascinating as literature if it were +not important for its facts and philosophy. But we can only +commend it to our readers, and pass on to the volume entitled +“Die Bürgerliche Gesellschaft,” from which we +have drawn our sketch of the German peasantry. Here Riehl +gives us a series of studies in that natural history of the +people which he regards as the proper basis of social +policy. He holds that, in European society, there are +<i>three natural ranks or estates</i>: the hereditary landed +aristocracy, the citizens or commercial class, and the peasantry +or agricultural class. By <i>natural ranks</i> he means +ranks which have their roots deep in the historical structure of +society, and are still, in the present, showing vitality above +ground; he means those great social groups which are not only +distinguished externally by their vocation, but essentially by +their mental character, their habits, their mode of life—by +the principle they represent in the historical development of +society. In his conception of the “Fourth +Estate” he differs from the usual interpretation, according +to which it is simply equivalent to the Proletariat, or those who +are dependent on daily wages, whose only capital is their skill +or bodily strength—factory operatives, artisans, +agricultural laborers, to whom might be added, especially in +Germany, the day-laborers with the quill, the literary +proletariat. This, Riehl observes, is a valid basis of +economical classification, but not of social +classification. In his view, the Fourth Estate is a stratum +produced by the perpetual abrasion of the other great social +groups; it is the sign and result of the decomposition which is +commencing in the organic constitution of society. Its +elements are derived alike from the aristocracy, the bourgeoisie, +and the peasantry. It assembles under its banner the +deserters of historical society, and forms them into a terrible +army, <!-- page 173--><a name="page173"></a><span +class="pagenum">p. 173</span>which is only just awaking to the +consciousness of its corporate power. The tendency of this +Fourth Estate, by the very process of its formation, is to do +away with the distinctive historical character of the other +estates, and to resolve their peculiar rank and vocation into a +uniform social relation founded on an abstract conception of +society. According to Riehl’s classification, the +day-laborers, whom the political economist designates as the +Fourth Estate, belong partly to the peasantry or agricultural +class, and partly to the citizens or commercial class.</p> +<p>Riehl considers, in the first place, the peasantry and +aristocracy as the “Forces of social persistence,” +and, in the second, the bourgeoisie and the “fourth +Estate” as the “Forces of social movement.”</p> +<p>The aristocracy, he observes, is the only one among these four +groups which is denied by others besides Socialists to have any +natural basis as a separate rank. It is admitted that there +was once an aristocracy which had an intrinsic ground of +existence, but now, it is alleged, this is an historical fossil, +an antiquarian relic, venerable because gray with age. It +what, it is asked, can consist the peculiar vocation of the +aristocracy, since it has no longer the monopoly of the land, of +the higher military functions, and of government offices, and +since the service of the court has no longer any political +importance? To this Riehl replies, that in great +revolutionary crises, the “men of progress” have more +than once “abolished” the aristocracy. But, +remarkably enough, the aristocracy has always reappeared. +This measure of abolition showed that the nobility were no longer +regarded as a real class, for to abolish a real class would be an +absurdity. It is quite possible to contemplate a voluntary +breaking up of the peasant or citizen class in the socialistic +sense, but no man in his senses would think of straightway +“abolishing” citizens and peasants. The +aristocracy, then, was regarded as a sort of cancer, or +excrescence of society. Nevertheless, not only has it been +found impossible to annihilate an hereditary nobility by decree, +but <!-- page 174--><a name="page174"></a><span +class="pagenum">p. 174</span>also the aristocracy of the +eighteenth century outlived even the self-destructive acts of its +own perversity. A life which was entirely without object, +entirely destitute of functions, would not, says Riehl, be so +persistent. He has an acute criticism of those who conduct +a polemic against the idea of an hereditary aristocracy while +they are proposing an “aristocracy of talent,” which +after all is based on the principle of inheritance. The +Socialists are, therefore, only consistent in declaring against +an aristocracy of talent. “But when they have turned +the world into a great Foundling Hospital they will still be +unable to eradicate the ‘privileges of +birth.’” We must not follow him in his +criticism, however; nor can we afford to do more than mention +hastily his interesting sketch of the mediæval aristocracy, +and his admonition to the German aristocracy of the present day, +that the vitality of their class is not to be sustained by +romantic attempts to revive mediæval forms and sentiments, +but only by the exercise of functions as real and salutary for +actual society as those of the mediæval aristocracy were +for the feudal age. “In modern society the divisions +of rank indicate <i>division of labor</i>, according to that +distribution of functions in the social organism which the +historical constitution of society has determined. In this +way the principle of differentiation and the principle of unity +are identical.”</p> +<p>The elaborate study of the German bourgeoisie, which forms the +next division of the volume, must be passed over, but we may +pause a moment to note Riehl’s definition of the social +<i>Philister</i> (Philistine), an epithet for which we have no +equivalent, not at all, however, for want of the object it +represents. Most people who read a little German know that +the epithet <i>Philister</i> originated in the +<i>Burschen-leben</i>, or Student-life of Germany, and that the +antithesis of <i>Bursch</i> and <i>Philister</i> was equivalent +to the antithesis of “gown” and “town;” +but since the word has passed into ordinary language it has +assumed several shades of significance which have not yet been +merged into a single, absolute meaning; and one of the questions +<!-- page 175--><a name="page175"></a><span class="pagenum">p. +175</span>which an English visitor in Germany will probably take +an opportunity of asking is, “What is the strict meaning of +the word <i>Philister</i>?” Riehl’s answer is, +that the <i>Philister</i> “is one who is indifferent to all +social interests, all public life, as distinguished from selfish +and private interests; he has no sympathy with political and +social events except as they affect his own comfort and +prosperity, as they offer him material for amusement or +opportunity for gratifying his vanity. He has no social or +political creed, but is always of the opinion which is most +convenient for the moment. He is always in the majority, +and is the main element of unreason and stupidity in the judgment +of a “discerning public.” It seems presumptuous +in us to dispute Riehl’s interpretation of a German word, +but we must think that, in literature, the epithet +<i>Philister</i> has usually a wider meaning than +this—includes his definition and something more. We +imagine the <i>Philister</i> is the personification of the spirit +which judges everything from a lower point of view than the +subject demands; which judges the affairs of the parish from the +egotistic or purely personal point of view; which judges the +affairs of the nation from the parochial point of view, and does +not hesitate to measure the merits of the universe from the human +point of view. At least this must surely be the spirit to +which Goethe alludes in a passage cited by Riehl himself, where +he says that the Germans need not be ashamed of erecting a +monument to him as well as to Blucher; for if Blucher had freed +them from the French, he (Goethe) had freed them from the nets of +the <i>Philister</i>:</p> +<blockquote><p>“Ihr mögt mirimmer ungescheut<br /> +Gleich Blüchern Denkmal setzen!<br /> +Von Franzosen hat er euch befreit,<br /> +Ich von Philister-netzen.”</p> +</blockquote> +<p>Goethe could hardly claim to be the apostle of public spirit; +but he is eminently the man who helps us to rise to a lofty point +of observation, so that we may see things in their relative +proportions.</p> +<p>The most interesting chapters in the description of the <!-- +page 176--><a name="page176"></a><span class="pagenum">p. +176</span>“Fourth Estate,” which concludes the +volume, are those on the “Aristocratic Proletariat” +and the “Intellectual Proletariat.” The Fourth +Estate in Germany, says Riehl, has its centre of gravity not, as +in England and France, in the day laborers and factory +operatives, and still less in the degenerate peasantry. In +Germany the <i>educated</i> proletariat is the leaven that sets +the mass in fermentation; the dangerous classes there go about, +not in blouses, but in frock coats; they begin with the +impoverished prince and end in the hungriest +<i>littérateur</i>. The custom that all the sons of +a nobleman shall inherit their father’s title necessarily +goes on multiplying that class of aristocrats who are not only +without function but without adequate provision, and who shrink +from entering the ranks of the citizens by adopting some honest +calling. The younger son of a prince, says Riehl, is +usually obliged to remain without any vocation; and however +zealously he may study music, painting, literature, or science, +he can never be a regular musician, painter, or man of science; +his pursuit will be called a “passion,” not a +“calling,” and to the end of his days he remains a +dilettante. “But the ardent pursuit of a fixed +practical calling can alone satisfy the active man.” +Direct legislation cannot remedy this evil. The inheritance +of titles by younger sons is the universal custom, and custom is +stronger than law. But if all government preference for the +“aristocratic proletariat” were withdrawn, the +sensible men among them would prefer emigration, or the pursuit +of some profession, to the hungry distinction of a title without +rents.</p> +<p>The intellectual proletaires Riehl calls the “church +militant” of the Fourth Estate in Germany. In no +other country are they so numerous; in no other country is the +trade in material and industrial capital so far exceeded by the +wholesale and retail trade, the traffic and the usury, in the +intellectual capital of the nation. <i>Germany yields more +intellectual produce than it can use and pay for</i>.</p> +<blockquote><p>“This over-production, which is not +transient but permanent, nay, is constantly on the increase, +evidences a diseased state of the national <!-- page 177--><a +name="page177"></a><span class="pagenum">p. 177</span>industry, a +perverted application of industrial powers, and is a far more +pungent satire on the national condition than all the poverty of +operatives and peasants. . . . Other nations need not envy us the +preponderance of the intellectual proletariat over the +proletaires of manual labor. For man more easily becomes +diseased from over-study than from the labor of the hands; and it +is precisely in the intellectual proletariat that there are the +most dangerous seeds of disease. This is the group in which +the opposition between earnings and wants, between the ideal +social position and the real, is the most hopelessly +irreconcilable.”</p> +</blockquote> +<p>We must unwillingly leave our readers to make acquaintance for +themselves with the graphic details with which Riehl follows up +this general statement; but before quitting these admirable +volumes, let us say, lest our inevitable omissions should have +left room for a different conclusion, that Riehl’s +conservatism is not in the least tinged with the partisanship of +a class, with a poetic fanaticism for the past, or with the +prejudice of a mind incapable of discerning the grander evolution +of things to which all social forms are but temporarily +subservient. It is the conservatism of a clear-eyed, +practical, but withal large-minded man—a little caustic, +perhaps, now and then in his epigrams on democratic doctrinaires +who have their nostrum for all political and social diseases, and +on communistic theories which he regards as “the despair of +the individual in his own manhood, reduced to a system,” +but nevertheless able and willing to do justice to the elements +of fact and reason in every shade of opinion and every form of +effort. He is as far as possible from the folly of +supposing that the sun will go backward on the dial because we +put the hands of our clock backward; he only contends against the +opposite folly of decreeing that it shall be mid-day while in +fact the sun is only just touching the mountain-tops, and all +along the valley men are stumbling in the twilight.</p> +<h3><!-- page 178--><a name="page178"></a><span +class="pagenum">p. 178</span>VI. SILLY NOVELS BY LADY +NOVELISTS.</h3> +<p>Silly Novels by Lady Novelists are a genus with many species, +determined by the particular quality of silliness that +predominates in them—the frothy, the prosy, the pious, or +the pedantic. But it is a mixture of all these—a +composite order of feminine fatuity—that produces the +largest class of such novels, which we shall distinguish as the +<i>mind-and-millinery</i> species. The heroine is usually +an heiress, probably a peeress in her own right, with perhaps a +vicious baronet, an amiable duke, and an irresistible younger son +of a marquis as lovers in the foreground, a clergyman and a poet +sighing for her in the middle distance, and a crowd of undefined +adorers dimly indicated beyond. Her eyes and her wit are +both dazzling; her nose and her morals are alike free from any +tendency to irregularity; she has a superb <i>contralto</i> and a +superb intellect; she is perfectly well dressed and perfectly +religious; she dances like a sylph, and reads the Bible in the +original tongues. Or it may be that the heroine is not an +heiress—that rank and wealth are the only things in which +she is deficient; but she infallibly gets into high society, she +has the triumph of refusing many matches and securing the best, +and she wears some family jewels or other as a sort of crown of +righteousness at the end. Rakish men either bite their lips +in impotent confusion at her repartees, or are touched to +penitence by her reproofs, which, on appropriate occasions, rise +to a lofty strain of rhetoric; indeed, there is a general +propensity in her to make speeches, and to rhapsodize at some +length when she retires to her bedroom. In her recorded +conversations she is amazingly <!-- page 179--><a +name="page179"></a><span class="pagenum">p. 179</span>eloquent, +and in her unrecorded conversations amazingly witty. She is +understood to have a depth of insight that looks through and +through the shallow theories of philosophers, and her superior +instincts are a sort of dial by which men have only to set their +clocks and watches, and all will go well. The men play a +very subordinate part by her side. You are consoled now and +then by a hint that they have affairs, which keeps you in mind +that the working-day business of the world is somehow being +carried on, but ostensibly the final cause of their existence is +that they may accompany the heroine on her “starring” +expedition through life. They see her at a ball, and they +are dazzled; at a flower-show, and they are fascinated; on a +riding excursion, and they are witched by her noble horsemanship; +at church, and they are awed by the sweet solemnity of her +demeanor. She is the ideal woman in feelings, faculties, +and flounces. For all this she as often as not marries the +wrong person to begin with, and she suffers terribly from the +plots and intrigues of the vicious baronet; but even death has a +soft place in his heart for such a paragon, and remedies all +mistakes for her just at the right moment. The vicious +baronet is sure to be killed in a duel, and the tedious husband +dies in his bed requesting his wife, as a particular favor to +him, to marry the man she loves best, and having already +dispatched a note to the lover informing him of the comfortable +arrangement. Before matters arrive at this desirable issue +our feelings are tried by seeing the noble, lovely, and gifted +heroine pass through many <i>mauvais moments</i>, but we have the +satisfaction of knowing that her sorrows are wept into +embroidered pocket-handkerchiefs, that her fainting form reclines +on the very best upholstery, and that whatever vicissitudes she +may undergo, from being dashed out of her carriage to having her +head shaved in a fever, she comes out of them all with a +complexion more blooming and locks more redundant than ever.</p> +<p>We may remark, by the way, that we have been relieved from a +serious scruple by discovering that silly novels by lady <!-- +page 180--><a name="page180"></a><span class="pagenum">p. +180</span>novelists rarely introduce us into any other than very +lofty and fashionable society. We had imagined that +destitute women turned novelists, as they turned governesses, +because they had no other “ladylike” means of getting +their bread. On this supposition, vacillating syntax, and +improbable incident had a certain pathos for us, like the +extremely supererogatory pincushions and ill-devised nightcaps +that are offered for sale by a blind man. We felt the +commodity to be a nuisance, but we were glad to think that the +money went to relieve the necessitous, and we pictured to +ourselves lonely women struggling for a maintenance, or wives and +daughters devoting themselves to the production of +“copy” out of pure heroism—perhaps to pay their +husband’s debts or to purchase luxuries for a sick +father. Under these impressions we shrank from criticising +a lady’s novel: her English might be faulty, but we said to +ourselves her motives are irreproachable; her imagination may be +uninventive, but her patience is untiring. Empty writing +was excused by an empty stomach, and twaddle was consecrated by +tears. But no! This theory of ours, like many other +pretty theories, has had to give way before observation. +Women’s silly novels, we are now convinced, are written +under totally different circumstances. The fair writers +have evidently never talked to a tradesman except from a carriage +window; they have no notion of the working-classes except as +“dependents;” they think five hundred a year a +miserable pittance; Belgravia and “baronial halls” +are their primary truths; and they have no idea of feeling +interest in any man who is not at least a great landed +proprietor, if not a prime minister. It is clear that they +write in elegant boudoirs, with violet-colored ink and a ruby +pen; that they must be entirely indifferent to publishers’ +accounts, and inexperienced in every form of poverty except +poverty of brains. It is true that we are constantly struck +with the want of verisimilitude in their representations of the +high society in which they seem to live; but then they betray no +closer acquaintance with any other form of life. If their +peers and peeresses are improbable, their <!-- page 181--><a +name="page181"></a><span class="pagenum">p. 181</span>literary +men, tradespeople, and cottagers are impossible; and their +intellect seems to have the peculiar impartiality of reproducing +both what they <i>have</i> seen and heard, and what they have +<i>not</i> seen and heard, with equal unfaithfulness.</p> +<p>There are few women, we suppose, who have not seen something +of children under five years of age, yet in +“Compensation,” a recent novel of the +mind-and-millinery species, which calls itself a “story of +real life,” we have a child of four and a half years old +talking in this Ossianic fashion:</p> +<blockquote><p>“‘Oh, I am so happy, dear grand +mamma;—I have seen—I have seen such a delightful +person; he is like everything beautiful—like the smell of +sweet flowers, and the view from Ben Lemond;—or no, +<i>better than that</i>—he is like what I think of and see +when I am very, very happy; and he is really like mamma, too, +when she sings; and his forehead is like <i>that distant +sea</i>,’ she continued, pointing to the blue +Mediterranean; ‘there seems no end—no end; or like +the clusters of stars I like best to look at on a warm fine +night. . . . Don’t look so . . . your forehead is like Loch +Lomond, when the wind is blowing and the sun is gone in; I like +the sunshine best when the lake is smooth. . . . So now—I +like it better than ever . . . It is more beautiful still from +the dark cloud that has gone over it, <i>when the sun suddenly +lights up all the colors of the forests and shining purple +rocks</i>, <i>and it is all reflected in the waters +below</i>.’”</p> +</blockquote> +<p>We are not surprised to learn that the mother of this infant +phenomenon, who exhibits symptoms so alarmingly like those of +adolescence repressed by gin, is herself a phœnix. We +are assured, again and again, that she had a remarkably original +in mind, that she was a genius, and “conscious of her +originality,” and she was fortunate enough to have a lover +who was also a genius and a man of “most original +mind.”</p> +<p>This lover, we read, though “wonderfully similar” +to her “in powers and capacity,” was +“infinitely superior to her in faith and +development,” and she saw in him +“‘Agape’—so rare to find—of which +she had read and admired the meaning in her Greek Testament; +having, <i>from her great facility in learning languages</i>, +read the Scriptures in their original +<i>tongues</i>.” Of course! Greek and Hebrew +are mere play to <!-- page 182--><a name="page182"></a><span +class="pagenum">p. 182</span>a heroine; Sanscrit is no more than +<i>a</i> <i>b</i> <i>c</i> to her; and she can talk with perfect +correctness in any language, except English. She is a +polking polyglot, a Creuzer in crinoline. Poor men. +There are so few of you who know even Hebrew; you think it +something to boast of if, like Bolingbroke, you only +“understand that sort of learning and what is writ about +it;” and you are perhaps adoring women who can think +slightingly of you in all the Semitic languages +successively. But, then, as we are almost invariably told +that a heroine has a “beautifully small head,” and as +her intellect has probably been early invigorated by an attention +to costume and deportment, we may conclude that she can pick up +the Oriental tongues, to say nothing of their dialects, with the +same aërial facility that the butterfly sips nectar. +Besides, there can be no difficulty in conceiving the depth of +the heroine’s erudition when that of the authoress is so +evident.</p> +<p>In “Laura Gay,” another novel of the same school, +the heroine seems less at home in Greek and Hebrew but she makes +up for the deficiency by a quite playful familiarity with the +Latin classics—with the “dear old Virgil,” +“the graceful Horace, the humane Cicero, and the pleasant +Livy;” indeed, it is such a matter of course with her to +quote Latin that she does it at a picnic in a very mixed company +of ladies and gentlemen, having, we are told, “no +conception that the nobler sex were capable of jealousy on this +subject. And if, indeed,” continues the biographer of +Laura Gray, “the wisest and noblest portion of that sex +were in the majority, no such sentiment would exist; but while +Miss Wyndhams and Mr. Redfords abound, great sacrifices must be +made to their existence.” Such sacrifices, we +presume, as abstaining from Latin quotations, of extremely +moderate interest and applicability, which the wise and noble +minority of the other sex would be quite as willing to dispense +with as the foolish and ignoble majority. It is as little +the custom of well-bred men as of well-bred women to quote Latin +in mixed parties; they can contain their familiarity with +“the humane Cicero” without allowing it <!-- page +183--><a name="page183"></a><span class="pagenum">p. 183</span>to +boil over in ordinary conversation, and even references to +“the pleasant Livy” are not absolutely +irrepressible. But Ciceronian Latin is the mildest form of +Miss Gay’s conversational power. Being on the +Palatine with a party of sight-seers, she falls into the +following vein of well-rounded remark: “Truth can only be +pure objectively, for even in the creeds where it predominates, +being subjective, and parcelled out into portions, each of these +necessarily receives a hue of idiosyncrasy, that is, a taint of +superstition more or less strong; while in such creeds as the +Roman Catholic, ignorance, interest, the basis of ancient +idolatries, and the force of authority, have gradually +accumulated on the pure truth, and transformed it, at last, into +a mass of superstition for the majority of its votaries; and how +few are there, alas! whose zeal, courage, and intellectual energy +are equal to the analysis of this accumulation, and to the +discovery of the pearl of great price which lies hidden beneath +this heap of rubbish.” We have often met with women +much more novel and profound in their observations than Laura +Gay, but rarely with any so inopportunely long-winded. A +clerical lord, who is half in love with her, is alarmed by the +daring remarks just quoted, and begins to suspect that she is +inclined to free-thinking. But he is mistaken; when in a +moment of sorrow he delicately begs leave to “recall to her +memory, a <i>depôt</i> of strength and consolation under +affliction, which, until we are hard pressed by the trials of +life, we are too apt to forget,” we learn that she really +has “recurrence to that sacred depôt,” together +with the tea-pot. There is a certain flavor of orthodoxy +mixed with the parade of fortunes and fine carriages in +“Laura Gay,” but it is an orthodoxy mitigated by +study of “the humane Cicero,” and by an +“intellectual disposition to analyze.”</p> +<p>“Compensation” is much more heavily dosed with +doctrine, but then it has a treble amount of snobbish worldliness +and absurd incident to tickle the palate of pious +frivolity. Linda, the heroine, is still more speculative +and spiritual than Laura Gay, but she has been +“presented,” and has more and far <!-- page 184--><a +name="page184"></a><span class="pagenum">p. 184</span>grander +lovers; very wicked and fascinating women are +introduced—even a French <i>lionne</i>; and no expense is +spared to get up as exciting a story as you will find in the most +immoral novels. In fact, it is a wonderful <i>pot +pourri</i> of Almack’s, Scotch second-sight, Mr. +Rogers’s breakfasts, Italian brigands, death-bed +conversions, superior authoresses, Italian mistresses, and +attempts at poisoning old ladies, the whole served up with a +garnish of talk about “faith and development” and +“most original minds.” Even Miss Susan Barton, +the superior authoress, whose pen moves in a “quick, +decided manner when she is composing,” declines the finest +opportunities of marriage; and though old enough to be +Linda’s mother (since we are told that she refused +Linda’s father), has her hand sought by a young earl, the +heroine’s rejected lover. Of course, genius and +morality must be backed by eligible offers, or they would seem +rather a dull affair; and piety, like other things, in order to +be <i>comme il faut</i>, must be in “society,” and +have admittance to the best circles.</p> +<p>“Rank and Beauty” is a more frothy and less +religious variety of the mind-and-millinery species. The +heroine, we are told, “if she inherited her father’s +pride of birth and her mother’s beauty of person, had in +herself a tone of enthusiastic feeling that, perhaps, belongs to +her age even in the lowly born, but which is refined into the +high spirit of wild romance only in the far descended, who feel +that it is their best inheritance.” This enthusiastic +young lady, by dint of reading the newspaper to her father, falls +in love with the <i>prime minister</i>, who, through the medium +of leading articles and “the <i>resumé</i> of the +debates,” shines upon her imagination as a bright +particular star, which has no parallax for her living in the +country as simple Miss Wyndham. But she forthwith becomes +Baroness Umfraville in her own right, astonishes the world with +her beauty and accomplishments when she bursts upon it from her +mansion in Spring Gardens, and, as you foresee, will presently +come into contact with the unseen <i>objet aimé</i>. +Perhaps the words “prime minister” suggest to you a +wrinkled or <!-- page 185--><a name="page185"></a><span +class="pagenum">p. 185</span>obese sexagenarian; but pray dismiss +the image. Lord Rupert Conway has been “called while +still almost a youth to the first situation which a subject can +hold in the <i>universe</i>,” and even leading articles and +a <i>resumé</i> of the debates have not conjured up a +dream that surpasses the fact.</p> +<blockquote><p>“The door opened again, and Lord Rupert +Conway entered. Evelyn gave one glance. It was +enough; she was not disappointed. It seemed as if a picture +on which she had long gazed was suddenly instinct with life, and +had stepped from its frame before her. His tall figure, the +distinguished simplicity of his air—it was a living +Vandyke, a cavalier, one of his noble cavalier ancestors, or one +to whom her fancy had always likened him, who long of yore had +with an Umfraville fought the Paynim far beyond the sea. +Was this reality?”</p> +</blockquote> +<p>Very little like it, certainly.</p> +<p>By and by it becomes evident that the ministerial heart is +touched. Lady Umfraville is on a visit to the Queen at +Windsor, and—</p> +<blockquote><p>“The last evening of her stay, when they +returned from riding, Mr. Wyndham took her and a large party to +the top of the Keep, to see the view. She was leaning on +the battlements, gazing from that ‘stately height’ at +the prospect beneath her, when Lord Rupert was by her side. +‘What an unrivalled view!’ exclaimed she.</p> +<p>“‘Yes, it would have been wrong to go without +having been up here. You are pleased with your +visit?’</p> +<p>“‘Enchanted! A Queen to live and die under, +to live and die for!’</p> +<p>“‘Ha!’ cried he, with sudden emotion, and +with a <i>eureka</i> expression of countenance, as if he had +<i>indeed found a heart in unison with his own</i>.”</p> +</blockquote> +<p>The “<i>eureka</i> expression of countenance” you +see at once to be prophetic of marriage at the end of the third +volume; but before that desirable consummation there are very +complicated misunderstandings, arising chiefly from the +vindictive plotting of Sir Luttrel Wycherley, who is a genius, a +poet, and in every way a most remarkable character indeed. +He is not only a romantic poet, but a hardened rake and a cynical +wit; yet <!-- page 186--><a name="page186"></a><span +class="pagenum">p. 186</span>his deep passion for Lady Umfraville +has so impoverished his epigrammatic talent that he cuts an +extremely poor figure in conversation. When she rejects +him, he rushes into the shrubbery and rolls himself in the dirt; +and on recovering, devotes himself to the most diabolical and +laborious schemes of vengeance, in the course of which he +disguises himself as a quack physician and enters into general +practice, foreseeing that Evelyn will fall ill, and that he shall +be called in to attend her. At last, when all his schemes +are frustrated, he takes leave of her in a long letter, written, +as you will perceive from the following passage, entirely in the +style of an eminent literary man:</p> +<blockquote><p>“Oh, lady, nursed in pomp and pleasure, will +you ever cast one thought upon the miserable being who addresses +you? Will you ever, as your gilded galley is floating down +the unruffled stream of prosperity, will you ever, while lulled +by the sweetest music—thine own praises—hear the +far-off sigh from that world to which I am going?”</p> +</blockquote> +<p>On the whole, however, frothy as it is, we rather prefer +“Rank and Beauty” to the two other novels we have +mentioned. The dialogue is more natural and spirited; there +is some frank ignorance and no pedantry; and you are allowed to +take the heroine’s astounding intellect upon trust, without +being called on to read her conversational refutations of +sceptics and philosophers, or her rhetorical solutions of the +mysteries of the universe.</p> +<p>Writers of the mind-and-millinery school are remarkably +unanimous in their choice of diction. In their novels there +is usually a lady or gentleman who is more or less of a upas +tree; the lover has a manly breast; minds are redolent of various +things; hearts are hollow; events are utilized; friends are +consigned to the tomb; infancy is an engaging period; the sun is +a luminary that goes to his western couch, or gathers the +rain-drops into his refulgent bosom; life is a melancholy boon; +Albion and Scotia are conversational epithets. There is a +striking resemblance, too, in the character of their moral +comments, such, for instance, as that “It is a fact, no +less true <!-- page 187--><a name="page187"></a><span +class="pagenum">p. 187</span>than melancholy, that all people, +more or less, richer or poorer, are swayed by bad example;” +that “Books, however trivial, contain some subjects from +which useful information may be drawn;” that “Vice +can too often borrow the language of virtue;” that +“Merit and nobility of nature must exist, to be accepted, +for clamor and pretension cannot impose upon those too well read +in human nature to be easily deceived;” and that “In +order to forgive, we must have been injured.” There +is doubtless a class of readers to whom these remarks appear +peculiarly pointed and pungent; for we often find them doubly and +trebly scored with the pencil, and delicate hands giving in their +determined adhesion to these hardy novelties by a distinct +<i>très vrai</i>, emphasized by many notes of +exclamation. The colloquial style of these novels is often +marked by much ingenious inversion, and a careful avoidance of +such cheap phraseology as can be heard every day. Angry +young gentlemen exclaim, “’Tis ever thus, +methinks;” and in the half hour before dinner a young lady +informs her next neighbor that the first day she read Shakespeare +she “stole away into the park, and beneath the shadow of +the greenwood tree, devoured with rapture the inspired page of +the great magician.” But the most remarkable efforts +of the mind-and-millinery writers lie in their philosophic +reflections. The authoress of “Laura Gay,” for +example, having married her hero and heroine, improves the event +by observing that “if those sceptics, whose eyes have so +long gazed on matter that they can no longer see aught else in +man, could once enter with heart and soul, into such bliss as +this, they would come to say that the soul of man and the polypus +are not of common origin, or of the same texture.” +Lady novelists, it appears, can see something else besides +matter; they are not limited to phenomena, but can relieve their +eyesight by occasional glimpses of the <i>noumenon</i>, and are, +therefore, naturally better able than any one else to confound +sceptics, even of that remarkable but to us unknown school which +maintains that the soul of man is of the same texture as the +polypus.</p> +<p><!-- page 188--><a name="page188"></a><span class="pagenum">p. +188</span>The most pitiable of all silly novels by lady novelists +are what we may call the <i>oracular</i> species—novels +intended to expound the writer’s religious, philosophical, +or moral theories. There seems to be a notion abroad among +women, rather akin to the superstition that the speech and +actions of idiots are inspired, and that the human being most +entirely exhausted of common-sense is the fittest vehicle of +revelation. To judge from their writings, there are certain +ladies who think that an amazing ignorance, both of science and +of life, is the best possible qualification for forming an +opinion on the knottiest moral and speculative questions. +Apparently, their recipe for solving all such difficulties is +something like this: Take a woman’s head, stuff it with a +smattering of philosophy and literature chopped small, and with +false notions of society baked hard, let it hang over a desk a +few hours every day, and serve up hot in feeble English when not +required. You will rarely meet with a lady novelist of the +oracular class who is diffident of her ability to decide on +theological questions—who has any suspicion that she is not +capable of discriminating with the nicest accuracy between the +good and evil in all church parties—who does not see +precisely how it is that men have gone wrong hitherto—and +pity philosophers in general that they have not had the +opportunity of consulting her. Great writers, who have +modestly contented themselves with putting their experience into +fiction, and have thought it quite a sufficient task to exhibit +men and things as they are, she sighs over as deplorably +deficient in the application of their powers. “They +have solved no great questions”—and she is ready to +remedy their omission by setting before you a complete theory of +life and manual of divinity in a love story, where ladies and +gentlemen of good family go through genteel vicissitudes, to the +utter confusion of Deists, Puseyites, and ultra-Protestants, and +to the perfect establishment of that peculiar view of +Christianity which either condenses itself into a sentence of +small caps, or explodes into a cluster of stars on the three +hundred and thirtieth page. It is true, the ladies and <!-- +page 189--><a name="page189"></a><span class="pagenum">p. +189</span>gentlemen will probably seem to you remarkably little +like any you have had the fortune or misfortune to meet with, +for, as a general rule, the ability of a lady novelist to +describe actual life and her fellow-men is in inverse proportion +to her confident eloquence about God and the other world, and the +means by which she usually chooses to conduct you to true ideas +of the invisible is a totally false picture of the visible.</p> +<p>As typical a novel of the oracular kind as we can hope to meet +with, is “The Enigma: a Leaf from the Chronicles of the +Wolchorley House.” The “enigma” which +this novel is to solve is certainly one that demands powers no +less gigantic than those of a lady novelist, being neither more +nor less than the existence of evil. The problem is stated +and the answer dimly foreshadowed on the very first page. +The spirited young lady, with raven hair, says, “All life +is an inextricable confusion;” and the meek young lady, +with auburn hair, looks at the picture of the Madonna which she +is copying, and—“<i>There</i> seemed the solution of +that mighty enigma.” The style of this novel is quite +as lofty as its purpose; indeed, some passages on which we have +spent much patient study are quite beyond our reach, in spite of +the illustrative aid of italics and small caps; and we must await +further “development” in order to understand +them. Of Ernest, the model young clergyman, who sets every +one right on all occasions, we read that “he held not of +marriage in the marketable kind, after a social +desecration;” that, on one eventful night, “sleep had +not visited his divided heart, where tumultuated, in varied type +and combination, the aggregate feelings of grief and joy;” +and that, “for the <i>marketable</i> human article he had +no toleration, be it of what sort, or set for what value it +might, whether for worship or class, his upright soul abhorred +it, whose ultimatum, the self-deceiver, was to him <span +class="smcap">the</span> <i>great spiritual lie</i>, +‘living in a vain show, deceiving and being +deceived;’ since he did not suppose the phylactery and +enlarged border on the garment to be <i>merely</i> a social +trick.” (The italics and small caps are the +author’s, and we hope they assist the reader’s <!-- +page 190--><a name="page190"></a><span class="pagenum">p. +190</span>comprehension.) Of Sir Lionel, the model old +gentleman, we are told that “the simple ideal of the middle +age, apart from its anarchy and decadence, in him most truly +seemed to live again, when the ties which knit men together were +of heroic cast. The first-born colors of pristine faith and +truth engraven on the common soul of man, and blent into the wide +arch of brotherhood, where the primæval law of <i>order</i> +grew and multiplied each perfect after his kind, and mutually +interdependent.” You see clearly, of course, how +colors are first engraven on the soul, and then blent into a wide +arch, on which arch of colors—apparently a +rainbow—the law of order grew and multiplied, +each—apparently the arch and the law—perfect after +his kind? If, after this, you can possibly want any further +aid toward knowing what Sir Lionel was, we can tell you that in +his soul “the scientific combinations of thought could +educe no fuller harmonies of the good and the true than lay in +the primæval pulses which floated as an atmosphere around +it!” and that, when he was sealing a letter, “Lo! the +responsive throb in that good man’s bosom echoed back in +simple truth the honest witness of a heart that condemned him +not, as his eye, bedewed with love, rested, too, with something +of ancestral pride, on the undimmed motto of the +family—‘<span +class="smcap">Loiaute</span>.’”</p> +<p>The slightest matters have their vulgarity fumigated out of +them by the same elevated style. Commonplace people would +say that a copy of Shakespeare lay on a drawing-room table; but +the authoress of “The Enigma,” bent on edifying +periphrasis, tells you that there lay on the table, “that +fund of human thought and feeling, which teaches the heart +through the little name, ‘Shakespeare.’” +A watchman sees a light burning in an upper window rather longer +than usual, and thinks that people are foolish to sit up late +when they have an opportunity of going to bed; but, lest this +fact should seem too low and common, it is presented to us in the +following striking and metaphysical manner: “He +marvelled—as a man <i>will</i> think for others in a +necessarily separate personality, <!-- page 191--><a +name="page191"></a><span class="pagenum">p. +191</span>consequently (though disallowing it) in false mental +premise—how differently <i>he</i> should act, how gladly +<i>he</i> should prize the rest so lightly held of +within.” A footman—an ordinary Jeames, with +large calves and aspirated vowels—answers the door-bell, +and the opportunity is seized to tell you that he was a +“type of the large class of pampered menials, who follow +the curse of Cain—‘vagabonds’ on the face of +the earth, and whose estimate of the human class varies in the +graduated scale of money and expenditure. . . . These, and such +as these, O England, be the false lights of thy morbid +civilization!” We have heard of various “false +lights,” from Dr. Cumming to Robert Owen, from Dr. Pusey to +the Spirit-rappers, but we never before heard of the false light +that emanates from plush and powder.</p> +<p>In the same way very ordinary events of civilized life are +exalted into the most awful crises, and ladies in full skirts and +<i>manches à la Chinoise</i>, conduct themselves not +unlike the heroines of sanguinary melodramas. Mrs. Percy, a +shallow woman of the world, wishes her son Horace to marry the +auburn-haired Grace, she being an heiress; but he, after the +manner of sons, falls in love with the raven-haired Kate, the +heiress’s portionless cousin; and, moreover, Grace herself +shows every symptom of perfect indifference to Horace. In +such cases sons are often sulky or fiery, mothers are alternately +manœuvring and waspish, and the portionless young lady +often lies awake at night and cries a good deal. We are +getting used to these things now, just as we are used to eclipses +of the moon, which no longer set us howling and beating tin +kettles. We never heard of a lady in a fashionable +“front” behaving like Mrs. Percy under these +circumstances. Happening one day to see Horace talking to +Grace at a window, without in the least knowing what they are +talking about, or having the least reason to believe that Grace, +who is mistress of the house and a person of dignity, would +accept her son if he were to offer himself, she suddenly rushes +up to them and clasps them both, saying, “with a flushed +countenance and in <!-- page 192--><a name="page192"></a><span +class="pagenum">p. 192</span>an excited +manner”—“This is indeed happiness; for, may I +not call you so, Grace?—my Grace—my Horace’s +Grace!—my dear children!” Her son tells her she +is mistaken, and that he is engaged to Kate, whereupon we have +the following scene and tableau:</p> +<blockquote><p>“Gathering herself up to an unprecedented +height (!) her eyes lightening forth the fire of her anger:</p> +<p>“‘Wretched boy!’ she said, hoarsely and +scornfully, and clenching her hand, ‘Take then the doom of +your own choice! Bow down your miserable head and let a +mother’s—’</p> +<p>“‘Curse not!’ spake a deep low voice from +behind, and Mrs. Percy started, scared, as though she had seen a +heavenly visitant appear, to break upon her in the midst of her +sin.</p> +<p>“Meantime Horace had fallen on his knees, at her feet, +and hid his face in his hands.</p> +<p>“Who then, is she—who! Truly his +‘guardian spirit’ hath stepped between him and the +fearful words, which, however unmerited, must have hung as a pall +over his future existence;—a spell which could not be +unbound—which could not be unsaid.</p> +<p>“Of an earthly paleness, but calm with the still, +iron-bound calmness of death—the only calm one +there—Katherine stood; and her words smote on the ear in +tones whose appallingly slow and separate intonation rung on the +heart like a chill, isolated tolling of some fatal knell.</p> +<p>“‘He would have plighted me his faith, but I did +not accept it; you cannot, therefore—you <i>dare</i> not +curse him. And here,’ she continued, raising her hand +to heaven, whither her large dark eyes also rose with a chastened +glow, which, for the first time, <i>suffering</i> had lighted in +those passionate orbs—‘here I promise, come weal, +come woe, that Horace Wolchorley and I do never interchange vows +without his mother’s sanction—without his +mother’s blessing!’”</p> +</blockquote> +<p>Here, and throughout the story, we see that confusion of +purpose which is so characteristic of silly novels written by +women. It is a story of quite modern drawing-room +society—<!-- page 193--><a name="page193"></a><span +class="pagenum">p. 193</span>a society in which polkas are played +and Puseyism discussed; yet we have characters, and incidents, +and traits of manner introduced, which are mere shreds from the +most heterogeneous romances. We have a blind Irish harper, +“relic of the picturesque bards of yore,” startling +us at a Sunday-school festival of tea and cake in an English +village; we have a crazy gypsy, in a scarlet cloak, singing +snatches of romantic song, and revealing a secret on her +death-bed which, with the testimony of a dwarfish miserly +merchant, who salutes strangers with a curse and a devilish +laugh, goes to prove that Ernest, the model young clergyman, is +Kate’s brother; and we have an ultra-virtuous Irish Barney, +discovering that a document is forged, by comparing the date of +the paper with the date of the alleged signature, although the +same document has passed through a court of law and occasioned a +fatal decision. The “Hall” in which Sir Lionel +lives is the venerable country-seat of an old family, and this, +we suppose, sets the imagination of the authoress flying to +donjons and battlements, where “lo! the warder blows his +horn;” for, as the inhabitants are in their bedrooms on a +night certainly within the recollection of Pleaceman X. and a +breeze springs up, which we are at first told was faint, and then +that it made the old cedars bow their branches to the greensward, +she falls into this mediæval vein of description (the +italics are ours): “The banner <i>unfurled it</i> at the +sound, and shook its guardian wing above, while the startled owl +<i>flapped her</i> in the ivy; the firmament looking down through +her ‘argus eyes’—</p> +<blockquote><p>‘Ministers of heaven’s mute +melodies.’</p> +</blockquote> +<p>And lo! two strokes tolled from out the warder tower, and +‘Two o’clock’ re-echoed its interpreter +below.”</p> +<p>Such stories as this of “The Enigma” remind us of +the pictures clever children sometimes draw “out of their +own head,” where you will see a modern villa on the right, +two knights in helmets fighting in the foreground, and a tiger +grinning in a jungle on the left, the several objects being +brought together <!-- page 194--><a name="page194"></a><span +class="pagenum">p. 194</span>because the artist thinks each +pretty, and perhaps still more because he remembers seeing them +in other pictures.</p> +<p>But we like the authoress much better on her mediæval +stilts than on her oracular ones—when she talks of the +<i>Ich</i> and of “subjective” and +“objective,” and lays down the exact line of +Christian verity, between “right-hand excesses and +left-hand declensions.” Persons who deviate from this +line are introduced with a patronizing air of charity. Of a +certain Miss Inshquine she informs us, with all the lucidity of +italics and small caps, that “<i>function</i>, not +<i>form</i>, <span class="smcap">as</span> <i>the inevitable +outer expression of the spirit in this tabernacle age</i>, weakly +engrossed her.” And <i>à propos</i> of Miss +Mayjar, an evangelical lady who is a little too apt to talk of +her visits to sick women and the state of their souls, we are +told that the model clergyman is “not one to disallow, +through the <i>super</i> crust, the undercurrent toward good in +the <i>subject</i>, or the positive benefits, nevertheless, to +the <i>object</i>.” We imagine the double-refined +accent and protrusion of chin which are feebly represented by the +italics in this lady’s sentences! We abstain from +quoting any of her oracular doctrinal passages, because they +refer to matters too serious for our pages just now.</p> +<p>The epithet “silly” may seem impertinent, applied +to a novel which indicates so much reading and intellectual +activity as “The Enigma,” but we use this epithet +advisedly. If, as the world has long agreed, a very great +amount of instruction will not make a wise man, still less will a +very mediocre amount of instruction make a wise woman. And +the most mischievous form of feminine silliness is the literary +form, because it tends to confirm the popular prejudice against +the more solid education of women.</p> +<p>When men see girls wasting their time in consultations about +bonnets and ball dresses, and in giggling or sentimental +love-confidences, or middle-aged women mismanaging their +children, and solacing themselves with acrid gossip, they can +hardly help saying, “For Heaven’s sake, let girls be +better educated; let them have some better objects of +thought—some <!-- page 195--><a name="page195"></a><span +class="pagenum">p. 195</span>more solid occupations.” +But after a few hours’ conversation with an oracular +literary woman, or a few hours’ reading of her books, they +are likely enough to say, “After all, when a woman gets +some knowledge, see what use she makes of it! Her knowledge +remains acquisition instead of passing into culture; instead of +being subdued into modesty and simplicity by a larger +acquaintance with thought and fact, she has a feverish +consciousness of her attainments; she keeps a sort of mental +pocket-mirror, and is continually looking in it at her own +‘intellectuality;’ she spoils the taste of +one’s muffin by questions of metaphysics; ‘puts +down’ men at a dinner-table with her superior information; +and seizes the opportunity of a <i>soirée</i> to catechise +us on the vital question of the relation between mind and +matter. And then, look at her writings! She mistakes +vagueness for depth, bombast for eloquence, and affectation for +originality; she struts on one page, rolls her eyes on another, +grimaces in a third, and is hysterical in a fourth. She may +have read many writings of great men, and a few writings of great +women; but she is as unable to discern the difference between her +own style and theirs as a Yorkshireman is to discern the +difference between his own English and a Londoner’s: +rhodomontade is the native accent of her intellect. +No—the average nature of women is too shallow and feeble a +soil to bear much tillage; it is only fit for the very lightest +crops.”</p> +<p>It is true that the men who come to such a decision on such +very superficial and imperfect observation may not be among the +wisest in the world; but we have not now to contest their +opinion—we are only pointing out how it is unconsciously +encouraged by many women who have volunteered themselves as +representatives of the feminine intellect. We do not +believe that a man was ever strengthened in such an opinion by +associating with a woman of true culture, whose mind had absorbed +her knowledge instead of being absorbed by it. A really +cultured woman, like a really cultured man, is all the simpler +and the less obtrusive for her knowledge; it has made her see +herself <!-- page 196--><a name="page196"></a><span +class="pagenum">p. 196</span>and her opinions in something like +just proportions; she does not make it a pedestal from which she +flatters herself that she commands a complete view of men and +things, but makes it a point of observation from which to form a +right estimate of herself. She neither spouts poetry nor +quotes Cicero on slight provocation; not because she thinks that +a sacrifice must be made to the prejudices of men, but because +that mode of exhibiting her memory and Latinity does not present +itself to her as edifying or graceful. She does not write +books to confound philosophers, perhaps because she is able to +write books that delight them. In conversation she is the +least formidable of women, because she understands you, without +wanting to make you aware that you <i>can’t</i> understand +her. She does not give you information, which is the raw +material of culture—she gives you sympathy, which is its +subtlest essence.</p> +<p>A more numerous class of silly novels than the oracular (which +are generally inspired by some form of High Church or +transcendental Christianity) is what we may call the <i>white +neck-cloth</i> species, which represent the tone of thought and +feeling in the Evangelical party. This species is a kind of +genteel tract on a large scale, intended as a sort of medicinal +sweetmeat for Low Church young ladies; an Evangelical substitute +for the fashionable novel, as the May Meetings are a substitute +for the Opera. Even Quaker children, one would think, can +hardly have been denied the indulgence of a doll; but it must be +a doll dressed in a drab gown and a coal-scuttle-bonnet—not +a worldly doll, in gauze and spangles. And there are no +young ladies, we imagine—unless they belong to the Church +of the United Brethren, in which people are married without any +love-making—who can dispense with love stories. Thus, +for Evangelical young ladies there are Evangelical love stories, +in which the vicissitudes of the tender passion are sanctified by +saving views of Regeneration and the Atonement. These +novels differ from the oracular ones, as a Low Churchwoman often +differs from a High Churchwoman: they are a little less <!-- page +197--><a name="page197"></a><span class="pagenum">p. +197</span>supercilious and a great deal more ignorant, a little +less correct in their syntax and a great deal more vulgar.</p> +<p>The Orlando of Evangelical literature is the young curate, +looked at from the point of view of the middle class, where +cambric bands are understood to have as thrilling an effect on +the hearts of young ladies as epaulettes have in the classes +above and below it. In the ordinary type of these novels +the hero is almost sure to be a young curate, frowned upon, +perhaps by worldly mammas, but carrying captive the hearts of +their daughters, who can “never forget <i>that</i> +sermon;” tender glances are seized from the pulpit stairs +instead of the opera-box; <i>tête-à-têtes</i> +are seasoned with quotations from Scripture instead of quotations +from the poets; and questions as to the state of the +heroine’s affections are mingled with anxieties as to the +state of her soul. The young curate always has a background +of well-dressed and wealthy if not fashionable society—for +Evangelical silliness is as snobbish as any other kind of +silliness—and the Evangelical lady novelist, while she +explains to you the type of the scapegoat on one page, is +ambitious on another to represent the manners and conversations +of aristocratic people. Her pictures of fashionable society +are often curious studies, considered as efforts of the +Evangelical imagination; but in one particular the novels of the +White Neck-cloth School are meritoriously realistic—their +favorite hero, the Evangelical young curate, is always rather an +insipid personage.</p> +<p>The most recent novel of this species that we happen to have +before us is “The Old Grey Church.” It is +utterly tame and feeble; there is no one set of objects on which +the writer seems to have a stronger grasp than on any other; and +we should be entirely at a loss to conjecture among what phases +of life her experience has been gained, but for certain +vulgarisms of style which sufficiently indicate that she has had +the advantage, though she has been unable to use it, of mingling +chiefly with men and women whose manners and characters have not +had all their bosses and angles rubbed down by refined +conventionalism. It is less excusable in an Evangelical +novelist than <!-- page 198--><a name="page198"></a><span +class="pagenum">p. 198</span>in any other, gratuitously to seek +her subjects among titles and carriages. The real drama of +Evangelicalism—and it has abundance of fine drama for any +one who has genius enough to discern and reproduce it—lies +among the middle and lower classes; and are not Evangelical +opinions understood to give an especial interest in the weak +things of the earth, rather than in the mighty? Why, then, +cannot our Evangelical lady novelists show us the operation of +their religious views among people (there really are many such in +the world) who keep no carriage, “not so much as a +brass-bound gig,” who even manage to eat their dinner +without a silver fork, and in whose mouths the authoress’s +questionable English would be strictly consistent? Why can +we not have pictures of religious life among the industrial +classes in England, as interesting as Mrs. Stowe’s pictures +of religious life among the negroes? Instead of this pious +ladies nauseate us with novels which remind us of what we +sometimes see in a worldly woman recently +“converted;”—she is as fond of a fine +dinner-table as before, but she invites clergymen instead of +beaux; she thinks as much of her dress as before, but she adopts +a more sober choice of colors and patterns; her conversation is +as trivial as before, but the triviality is flavored with gospel +instead of gossip. In “The Old Grey Church” we +have the same sort of Evangelical travesty of the fashionable +novel, and of course the vicious, intriguing baronet is not +wanting. It is worth while to give a sample of the style of +conversation attributed to this high-born rake—a style +that, in its profuse italics and palpable innuendoes, is worthy +of Miss Squeers. In an evening visit to the ruins of the +Colosseum, Eustace, the young clergyman, has been withdrawing the +heroine, Miss Lushington, from the rest of the party, for the +sake of a <i>tête-à-tête</i>. The +baronet is jealous, and vents his pique in this way:</p> +<blockquote><p>“There they are, and Miss Lushington, no +doubt, quite safe; for she is under the holy guidance of Pope +Eustace the First, who has, of course, been delivering to her an +edifying homily on the wickedness of the heathens of yore, who, +as tradition tells us, in this very <!-- page 199--><a +name="page199"></a><span class="pagenum">p. 199</span>place let +loose the wild <i>beastises</i> on poor St. Paul!—Oh, no! +by the bye, I believe I am wrong, and betraying my want of +clergy, and that it was not at all St. Paul, nor was it +here. But no matter, it would equally serve as a text to +preach from, and from which to diverge to the degenerate +<i>heathen</i> Christians of the present day, and all their +naughty practices, and so end with an exhortation to ‘come +but from among them, and be separate;’—and I am sure, +Miss Lushington, you have most scrupulously conformed to that +injunction this evening, for we have seen nothing of you since +our arrival. But every one seems agreed it has been a +<i>charming party of pleasure</i>, and I am sure we all feel +<i>much indebted</i> to Mr. Gray for having <i>suggested</i> it; +and as he seems so capital a cicerone, I hope he will think of +something else equally agreeable to <i>all</i>.”</p> +</blockquote> +<p>This drivelling kind of dialogue, and equally drivelling +narrative, which, like a bad drawing, represents nothing, and +barely indicates what is meant to be represented, runs through +the book; and we have no doubt is considered by the amiable +authoress to constitute an improving novel, which Christian +mothers will do well to put into the hands of their +daughters. But everything is relative; we have met with +American vegetarians whose normal diet was dry meal, and who, +when their appetite wanted stimulating, tickled it with +<i>wet</i> meal; and so, we can imagine that there are +Evangelical circles in which “The Old Grey Church” is +devoured as a powerful and interesting fiction.</p> +<p>But perhaps the least readable of silly women’s novels +are the <i>modern-antique</i> species, which unfold to us the +domestic life of Jannes and Jambres, the private love affairs of +Sennacherib, or the mental struggles and ultimate conversion of +Demetrius the silversmith. From most silly novels we can at +least extract a laugh; but those of the modern-antique school +have a ponderous, a leaden kind of fatuity, under which we +groan. What can be more demonstrative of the inability of +literary women to measure their own powers than their frequent +assumption of a task which can only be justified by the rarest +concurrence of acquirement with genius? The finest effort +to reanimate the past is of course only approximative—is +<!-- page 200--><a name="page200"></a><span class="pagenum">p. +200</span>always more or less an infusion of the modern spirit +into the ancient form—</p> +<blockquote><p>Was ihr den Geist der Zeiten heisst,<br /> +Das ist im Grund der Herren eigner Geist,<br /> +In dem die Zeiten sich bespiegeln.</p> +</blockquote> +<p>Admitting that genius which has familiarized itself with all +the relics of an ancient period can sometimes, by the force of +its sympathetic divination, restore the missing notes in the +“music of humanity,” and reconstruct the fragments +into a whole which will really bring the remote past nearer to +us, and interpret it to our duller apprehension—this form +of imaginative power must always be among the very rarest, +because it demands as much accurate and minute knowledge as +creative vigor. Yet we find ladies constantly choosing to +make their mental mediocrity more conspicuous by clothing it in a +masquerade of ancient names; by putting their feeble +sentimentality into the mouths of Roman vestals or Egyptian +princesses, and attributing their rhetorical arguments to Jewish +high-priests and Greek philosophers. A recent example of +this heavy imbecility is “Adonijah, a Tale of the Jewish +Dispersion,” which forms part of a series, +“uniting,” we are told, “taste, humor, and +sound principles.” “Adonijah,” we +presume, exemplifies the tale of “sound principles;” +the taste and humor are to be found in other members of the +series. We are told on the cover that the incidents of this +tale are “fraught with unusual interest,” and the +preface winds up thus: “To those who feel interested in the +dispersed of Israel and Judea, these pages may afford, perhaps, +information on an important subject, as well as +amusement.” Since the “important subject” +on which this book is to afford information is not specified, it +may possibly lie in some esoteric meaning to which we have no +key; but if it has relation to the dispersed of Israel and Judea +at any period of their history, we believe a tolerably +well-informed school-girl already knows much more of it than she +will find in this “Tale of the Jewish +Dispersion.” “Adonijah” is simply the +feeblest kind of love story, supposed <!-- page 201--><a +name="page201"></a><span class="pagenum">p. 201</span>to be +instructive, we presume, because the hero is a Jewish captive and +the heroine a Roman vestal; because they and their friends are +converted to Christianity after the shortest and easiest method +approved by the “Society for Promoting the Conversion of +the Jews;” and because, instead of being written in plain +language, it is adorned with that peculiar style of +grandiloquence which is held by some lady novelists to give an +antique coloring, and which we recognize at once in such phrases +as these:—“the splendid regnal talent, undoubtedly, +possessed by the Emperor Nero”—“the expiring +scion of a lofty stem”—“the virtuous partner of +his couch”—“ah, by Vesta!”—and +“I tell thee, Roman.” Among the quotations +which serve at once for instruction and ornament on the cover of +this volume, there is one from Miss Sinclair, which informs us +that “Works of imagination are <i>avowedly</i> read by men +of science, wisdom, and piety;” from which we suppose the +reader is to gather the cheering inference that Dr. Daubeny, Mr. +Mill, or Mr. Maurice may openly indulge himself with the perusal +of “Adonijah,” without being obliged to secrete it +among the sofa cushions, or read it by snatches under the +dinner-table.</p> +<div class="gapspace"> </div> +<p>“Be not a baker if your head be made of butter,” +says a homely proverb, which, being interpreted, may mean, let no +woman rush into print who is not prepared for the +consequences. We are aware that our remarks are in a very +different tone from that of the reviewers who, with perennial +recurrence of precisely similar emotions, only paralleled, we +imagine, in the experience of monthly nurses, tell one lady +novelist after another that they “hail” her +productions “with delight.” We are aware that +the ladies at whom our criticism is pointed are accustomed to be +told, in the choicest phraseology of puffery, that their pictures +of life are brilliant, their characters well drawn, their style +fascinating, and their sentiments lofty. But if they are +inclined to resent our plainness of speech, we ask them to +reflect for a moment on the chary <!-- page 202--><a +name="page202"></a><span class="pagenum">p. 202</span>praise, and +often captious blame, which their panegyrists give to writers +whose works are on the way to become classics. No sooner +does a woman show that she has genius or effective talent, than +she receives the tribute of being moderately praised and severely +criticised. By a peculiar thermometric adjustment, when a +woman’s talent is at zero, journalistic approbation is at +the boiling pitch; when she attains mediocrity, it is already at +no more than summer heat; and if ever she reaches excellence, +critical enthusiasm drops to the freezing point. Harriet +Martineau, Currer Bell, and Mrs. Gaskell have been treated as +cavalierly as if they had been men. And every critic who +forms a high estimate of the share women may ultimately take in +literature, will on principle abstain from any exceptional +indulgence toward the productions of literary women. For it +must be plain to every one who looks impartially and extensively +into feminine literature that its greatest deficiencies are due +hardly more to the want of intellectual power than to the want of +those moral qualities that contribute to literary +excellence—patient diligence, a sense of the responsibility +involved in publication, and an appreciation of the sacredness of +the writer’s art. In the majority of women’s +books you see that kind of facility which springs from the +absence of any high standard; that fertility in imbecile +combination or feeble imitation which a little self-criticism +would check and reduce to barrenness; just as with a total want +of musical ear people will sing out of tune, while a degree more +melodic sensibility would suffice to render them silent. +The foolish vanity of wishing to appear in print, instead of +being counterbalanced by any consciousness of the intellectual or +moral derogation implied in futile authorship, seems to be +encouraged by the extremely false impression that to write <i>at +all</i> is a proof of superiority in a woman. On this +ground we believe that the average intellect of women is unfairly +represented by the mass of feminine literature, and that while +the few women who write well are very far above the ordinary +intellectual level of their sex, the many women who write ill are +very far below it. So <!-- page 203--><a +name="page203"></a><span class="pagenum">p. 203</span>that, after +all, the severer critics are fulfilling a chivalrous duty in +depriving the mere fact of feminine authorship of any false +prestige which may give it a delusive attraction, and in +recommending women of mediocre faculties—as at least a +negative service they can render their sex—to abstain from +writing.</p> +<p>The standing apology for women who become writers without any +special qualification is that society shuts them out from other +spheres of occupation. Society is a very culpable entity, +and has to answer for the manufacture of many unwholesome +commodities, from bad pickles to bad poetry. But society, +like “matter,” and Her Majesty’s Government, +and other lofty abstractions, has its share of excessive blame as +well as excessive praise. Where there is one woman who +writes from necessity, we believe there are three women who write +from vanity; and besides, there is something so antispetic in the +mere healthy fact of working for one’s bread, that the most +trashy and rotten kind of feminine literature is not likely to +have been produced under such circumstances. “In all +labor there is profit;” but ladies’ silly novels, we +imagine, are less the result of labor than of busy idleness.</p> +<p>Happily, we are not dependent on argument to prove that +Fiction is a department of literature in which women can, after +their kind, fully equal men. A cluster of great names, both +living and dead, rush to our memories in evidence that women can +produce novels not only fine, but among the very +finest—novels, too, that have a precious speciality, lying +quite apart from masculine aptitudes and experience. No +educational restrictions can shut women out from the materials of +fiction, and there is no species of art which is so free from +rigid requirements. Like crystalline masses, it may take +any form, and yet be beautiful; we have only to pour in the right +elements—genuine observation, humor, and passion. But +it is precisely this absence of rigid requirement which +constitutes the fatal seduction of novel-writing to incompetent +women. Ladies are not wont to be very grossly deceived as +to their power of playing on the piano; here certain positive +difficulties <!-- page 204--><a name="page204"></a><span +class="pagenum">p. 204</span>of execution have to be conquered, +and incompetence inevitably breaks down. Every art which +had its absolute <i>technique</i> is, to a certain extent, +guarded from the intrusions of mere left-handed imbecility. +But in novel-writing there are no barriers for incapacity to +stumble against, no external criteria to prevent a writer from +mistaking foolish facility for mastery. And so we have +again and again the old story of La Fontaine’s ass, who +pats his nose to the flute, and, finding that he elicits some +sound, exclaims, “Moi, aussie, je joue de la +flute”—a fable which we commend, at parting, to the +consideration of any feminine reader who is in danger of adding +to the number of “silly novels by lady +novelists.”</p> +<h3><!-- page 205--><a name="page205"></a><span +class="pagenum">p. 205</span>VII. WORLDLINESS AND +OTHER-WORLDLINESS: THE POET YOUNG. <a name="citation205"></a><a +href="#footnote205" class="citation">[205]</a></h3> +<p>The study of men, as they have appeared in different ages and +under various social conditions, may be considered as the natural +history of the race. Let us, then, for a moment imagine +ourselves, as students of this natural history, +“dredging” the first half of the eighteenth century +in search of specimens. About the year 1730 we have hauled +up a remarkable individual of the species <i>divine</i>—a +surprising name, considering the nature of the animal before us, +but we are used to unsuitable names in natural history. Let +us examine this individual at our leisure. He is on the +verge of fifty, and has recently undergone his metamorphosis into +the clerical form. Rather a paradoxical specimen, if you +observe him narrowly: a sort of cross between a sycophant and a +psalmist; a poet whose imagination is alternately fired by the +“Last Day” and by a creation of peers, who fluctuates +between rhapsodic applause of King George and rhapsodic applause +of Jehovah. After spending “a foolish youth, the +sport of peers and poets,” after being a hanger-on of the +profligate Duke of Wharton, after aiming in vain at a +parliamentary career, and angling for pensions and preferment +with fulsome dedications and fustian odes, he is a little +disgusted with his imperfect success, and has determined to +retire from the general mendicancy <!-- page 206--><a +name="page206"></a><span class="pagenum">p. 206</span>business to +a particular branch; in other words, he has determined on that +renunciation of the world implied in “taking orders,” +with the prospect of a good living and an advantageous +matrimonial connection. And no man can be better fitted for +an Established Church. He personifies completely her nice +balance of temporalities and spiritualities. He is equally +impressed with the momentousness of death and of burial fees; he +languishes at once for immortal life and for +“livings;” he has a fervid attachment to patrons in +general, but on the whole prefers the Almighty. He will +teach, with something more than official conviction, the +nothingness of earthly things; and he will feel something more +than private disgust if his meritorious efforts in directing +men’s attention to another world are not rewarded by +substantial preferment in this. His secular man believes in +cambric bands and silk stockings as characteristic attire for +“an ornament of religion and virtue;” hopes courtiers +will never forget to copy Sir Robert Walpole; and writes begging +letters to the King’s mistress. His spiritual man +recognizes no motives more familiar than Golgotha and “the +skies;” it walks in graveyards, or it soars among the +stars. His religion exhausts itself in ejaculations and +rebukes, and knows no medium between the ecstatic and the +sententious. If it were not for the prospect of +immortality, he considers, it would be wise and agreeable to be +indecent or to murder one’s father; and, heaven apart, it +would be extremely irrational in any man not to be a knave. +Man, he thinks, is a compound of the angel and the brute; the +brute is to be humbled by being reminded of its “relation +to the stalls,” and frightened into moderation by the +contemplation of death-beds and skulls; the angel is to be +developed by vituperating this world and exalting the next; and +by this double process you get the Christian—“the +highest style of man.” With all this, our new-made +divine is an unmistakable poet. To a clay compounded +chiefly of the worldling and the rhetorician, there is added a +real spark of Promethean fire. He will one day clothe his +apostrophes and objurgations, his <!-- page 207--><a +name="page207"></a><span class="pagenum">p. +207</span>astronomical religion and his charnel-house morality, +in lasting verse, which will stand, like a Juggernaut made of +gold and jewels, at once magnificent and repulsive: for this +divine is Edward Young, the future author of the “Night +Thoughts.”</p> +<p>It would be extremely ill-bred in us to suppose that our +readers are not acquainted with the facts of Young’s life; +they are among the things that “every one knows;” but +we have observed that, with regard to these universally known +matters, the majority of readers like to be treated after the +plan suggested by Monsieur Jourdain. When that +distinguished <i>bourgeois</i> was asked if he knew Latin, he +implied, “Oui, mais faîtes comme si je ne le savais +pas.” Assuming, then, as a polite writer should, that +our readers know everything about Young, it will be a direct +<i>sequitur</i> from that assumption that we should proceed as if +they knew nothing, and recall the incidents of his biography with +as much particularity as we may without trenching on the space we +shall need for our main purpose—the reconsideration of his +character as a moral and religious poet.</p> +<p>Judging from Young’s works, one might imagine that the +preacher had been organized in him by hereditary transmission +through a long line of clerical forefathers—that the +diamonds of the “Night Thoughts” had been slowly +condensed from the charcoal of ancestral sermons. Yet it +was not so. His grandfather, apparently, wrote himself +<i>gentleman</i>, not <i>clerk</i>; and there is no evidence that +preaching had run in the family blood before it took that turn in +the person of the poet’s father, who was quadruply +clerical, being at once rector, prebendary, court chaplain, and +dean. Young was born at his father’s rectory of Upham +in 1681. We may confidently assume that even the author of +the “Night Thoughts” came into the world without a +wig; but, apart from Dr. Doran’s authority, we should not +have ventured to state that the excellent rector “kissed, +<i>with dignified emotion</i>, his only son and intended +namesake.” Dr. Doran doubtless knows this, from his +intimate acquaintance with clerical physiology and +psychology. He has ascertained that the paternal emotions +of prebendaries have a sacerdotal <!-- page 208--><a +name="page208"></a><span class="pagenum">p. 208</span>quality, +and that the very chyme and chyle of a rector are conscious of +the gown and band.</p> +<p>In due time the boy went to Winchester College, and +subsequently, though not till he was twenty-two, to Oxford, +where, for his father’s sake, he was befriended by the +wardens of two colleges, and in 1708, three years after his +father’s death, nominated by Archbishop Tenison to a law +fellowship at All Souls. Of Young’s life at Oxford in +these years, hardly anything is known. His biographer, +Croft, has nothing to tell us but the vague report that, when +“Young found himself independent and his own master at All +Souls, he was not the ornament to religion and morality that he +afterward became,” and the perhaps apocryphal anecdote, +that Tindal, the atheist, confessed himself embarrassed by the +originality of Young’s arguments. Both the report and +the anecdote, however, are borne out by indirect evidence. +As to the latter, Young has left us sufficient proof that he was +fond of arguing on the theological side, and that he had his own +way of treating old subjects. As to the former, we learn +that Pope, after saying other things which we know to be true of +Young, added, that he passed “a foolish youth, the sport of +peers and poets;” and, from all the indications we possess +of his career till he was nearly fifty, we are inclined to think +that Pope’s statement only errs by defect, and that he +should rather have said, “a foolish youth and <i>middle</i> +age.” It is not likely that Young was a very hard +student, for he impressed Johnson, who saw him in his old age, as +“not a great scholar,” and as surprisingly ignorant +of what Johnson thought “quite common maxims” in +literature; and there is no evidence that he filled either his +leisure or his purse by taking pupils. His career as an +author did not commence till he was nearly thirty, even dating +from the publication of a portion of the “Last Day,” +in the <i>Tatler</i>; so that he could hardly have been absorbed +in composition. But where the fully developed insect is +parasitic, we believe the larva is usually parasitic also, and we +shall probably not be far wrong in supposing that Young at +Oxford, <!-- page 209--><a name="page209"></a><span +class="pagenum">p. 209</span>as elsewhere, spent a good deal of +his time in hanging about possible and actual patrons, and +accommodating himself to the habits with considerable flexibility +of conscience and of tongue; being none the less ready, upon +occasion, to present himself as the champion of theology and to +rhapsodize at convenient moments in the company of the skies or +of skulls. That brilliant profligate, the Duke of Wharton, +to whom Young afterward clung as his chief patron, was at this +time a mere boy; and, though it is probable that their intimacy +had commenced, since the Duke’s father and mother were +friends of the old dean, that intimacy ought not to aggravate any +unfavorable inference as to Young’s Oxford life. It +is less likely that he fell into any exceptional vice than that +he differed from the men around him chiefly in his episodes of +theological advocacy and rhapsodic solemnity. He probably +sowed his wild oats after the coarse fashion of his times, for he +has left us sufficient evidence that his moral sense was not +delicate; but his companions, who were occupied in sowing their +own oats, perhaps took it as a matter of course that he should be +a rake, and were only struck with the exceptional circumstance +that he was a pious and moralizing rake.</p> +<p>There is some irony in the fact that the two first poetical +productions of Young, published in the same year, were his +“Epistles to Lord Lansdowne,” celebrating the recent +creation of peers—Lord Lansdowne’s creation in +particular; and the “Last Day.” Other poets +besides Young found the device for obtaining a Tory majority by +turning twelve insignificant commoners into insignificant lords, +an irresistible stimulus to verse; but no other poet showed so +versatile an enthusiasm—so nearly equal an ardor for the +honor of the new baron and the honor of the Deity. But the +twofold nature of the sycophant and the psalmist is not more +strikingly shown in the contrasted themes of the two poems than +in the transitions from bombast about monarchs to bombast about +the resurrection, in the “Last Day” itself. The +dedication of the poem to Queen Anne, Young afterward suppressed, +for he was always <!-- page 210--><a name="page210"></a><span +class="pagenum">p. 210</span>ashamed of having flattered a dead +patron. In this dedication, Croft tells us, “he gives +her Majesty praise indeed for her victories, but says that the +author is more pleased to see her rise from this lower world, +soaring above the clouds, passing the first and second heavens, +and leaving the fixed stars behind her; nor will he lose her +there, he says, but keep her still in view through the boundless +spaces on the other side of creation, in her journey toward +eternal bliss, till he behold the heaven of heavens open, and +angels receiving and conveying her still onward from the stretch +of his imagination, which tires in her pursuit, and falls back +again to earth.”</p> +<p>The self-criticism which prompted the suppression of the +dedication did not, however, lead him to improve either the rhyme +or the reason of the unfortunate couplet—</p> +<blockquote><p>“When other Bourbons reign in other +lands,<br /> +And, if men’s sins forbid not, other Annes.”</p> +</blockquote> +<p>In the “Epistle to Lord Lansdowne” Young indicates +his taste for the drama; and there is evidence that his tragedy +of “Busiris” was “in the theatre” as +early as this very year, 1713, though it was not brought on the +stage till nearly six years later; so that Young was now very +decidedly bent on authorship, for which his degree of B.C.L., +taken in this year, was doubtless a magical equipment. +Another poem, “The Force of Religion; or, Vanquished +Love,” founded on the execution of Lady Jane Grey and her +husband, quickly followed, showing fertility in feeble and +tasteless verse; and on the Queen’s death, in 1714, Young +lost no time in making a poetical lament for a departed patron a +vehicle for extravagant laudation of the new monarch. No +further literary production of his appeared until 1716, when a +Latin oration, which he delivered on the foundation of the +Codrington Library at All Souls, gave him a new opportunity for +displaying his alacrity in inflated panegyric.</p> +<p>In 1717 it is probable that Young accompanied the Duke of +Wharton to Ireland, though so slender are the materials for his +<!-- page 211--><a name="page211"></a><span class="pagenum">p. +211</span>biography that the chief basis for this supposition is +a passage in his “Conjectures on Original +Composition,” written when he was nearly eighty, in which +he intimates that he had once been in that country. But +there are many facts surviving to indicate that for the next +eight or nine years Young was a sort of <i>attaché</i> of +Wharton’s. In 1719, according to legal records, the +Duke granted him an annuity, in consideration of his having +relinquished the office of tutor to Lord Burleigh, with a life +annuity of £100 a year, on his Grace’s assurances +that he would provide for him in a much more ample manner. +And again, from the same evidence, it appears that in 1721 Young +received from Wharton a bond for £600, in compensation of +expenses incurred in standing for Parliament at the Duke’s +desire, and as an earnest of greater services which his Grace had +promised him on his refraining from the spiritual and temporal +advantages of taking orders, with a certainty of two livings in +the gift of his college. It is clear, therefore, that lay +advancement, as long as there was any chance of it, had more +attractions for Young than clerical preferment; and that at this +time he accepted the Duke of Wharton as the pilot of his +career.</p> +<p>A more creditable relation of Young’s was his friendship +with Tickell, with whom he was in the habit of interchanging +criticisms, and to whom in 1719—the same year, let us note, +in which he took his doctor’s degree—he addressed his +“Lines on the Death of Addison.” Close upon +these followed his “Paraphrase of part of the Book of +Job,” with a dedication to Parker, recently made Lord +Chancellor, showing that the possession of Wharton’s +patronage did not prevent Young from fishing in other +waters. He knew nothing of Parker, but that did not prevent +him from magnifying the new Chancellor’s merits; on the +other hand, he <i>did</i> know Wharton, but this again did not +prevent him from prefixing to his tragedy, “The +Revenge,” which appeared in 1721, a dedication attributing +to the Duke all virtues, as well as all accomplishments. In +the concluding sentence of this dedication, Young <!-- page +212--><a name="page212"></a><span class="pagenum">p. +212</span>naïvely indicates that a considerable ingredient +in his gratitude was a lively sense of anticipated favors. +“My present fortune is his bounty, and my future his care; +which I will venture to say will always be remembered to his +honor; since he, I know, intended his generosity as an +encouragement to merit, through his very pardonable partiality to +one who bears him so sincere a duty and respect, I happen to +receive the benefit of it.” Young was economical with +his ideas and images; he was rarely satisfied with using a clever +thing once, and this bit of ingenious humility was afterward made +to do duty in the “Instalment,” a poem addressed to +Walpole:</p> +<blockquote><p>“Be this thy partial smile, from censure +free,<br /> +’Twas meant for merit, though it fell on me.”</p> +</blockquote> +<p>It was probably “The Revenge” that Young was +writing when, as we learn from Spence’s anecdotes, the Duke +of Wharton gave him a skull with a candle fixed in it, as the +most appropriate lamp by which to write tragedy. According +to Young’s dedication, the Duke was “accessory” +to the scenes of this tragedy in a more important way, “not +only by suggesting the most beautiful incident in them, but by +making all possible provision for the success of the +whole.” A statement which is credible, not indeed on +the ground of Young’s dedicatory assertion, but from the +known ability of the Duke, who, as Pope tells us, possessed</p> +<blockquote><p> “each +gift of Nature and of Art,<br /> +And wanted nothing but an honest heart.”</p> +</blockquote> +<p>The year 1722 seems to have been the period of a visit to Mr. +Dodington, of Eastbury, in Dorsetshire—the “pure +Dorsetian downs” celebrated by Thomson—in which Young +made the acquaintance of Voltaire; for in the subsequent +dedication of his “Sea Piece” to “Mr. +Voltaire,” he recalls their meeting on “Dorset +Downs;” and it was in this year that Christopher Pitt, a +gentleman-poet of those days, addressed an <!-- page 213--><a +name="page213"></a><span class="pagenum">p. +213</span>“Epistle to Dr. Edward Young, at Eastbury, in +Dorsetshire,” which has at least the merit of this +biographical couplet:</p> +<blockquote><p>“While with your Dodington retired you +sit,<br /> +Charm’d with his flowing Burgundy and wit.”</p> +</blockquote> +<p>Dodington, apparently, was charmed in his turn, for he told +Dr. Wharton that Young was “far superior to the French poet +in the variety and novelty of his <i>bon-mots</i> and +repartees.” Unfortunately, the only specimen of +Young’s wit on this occasion that has been preserved to us +is the epigram represented as an extempore retort (spoken aside, +surely) to Voltaire’s criticism of Milton’s episode +of sin and death:</p> +<blockquote><p>“Thou art so witty, profligate, and thin,<br +/> +At once, we think thee Milton, Death, and Sin;”—</p> +</blockquote> +<p>an epigram which, in the absence of “flowing +Burgundy,” does not strike us as remarkably +brilliant. Let us give Young the benefit of the doubt +thrown on the genuineness of this epigram by his own poetical +dedication, in which he represents himself as having +“soothed” Voltaire’s “rage” against +Milton “with gentle rhymes;” though in other respects +that dedication is anything but favorable to a high estimate of +Young’s wit. Other evidence apart, we should not be +eager for the after-dinner conversation of the man who wrote:</p> +<blockquote><p>“Thine is the Drama, how renown’d!<br +/> +Thine Epic’s loftier trump to sound;—<br /> +<i>But let Arion’s sea-strung harp be mine</i>;<br /> +<i>But where’s his dolphin</i>? <i>Know’st thou +where</i>?<br /> +<i>May that be found in thee</i>, <i>Voltaire</i>!”</p> +</blockquote> +<p>The “Satires” appeared in 1725 and 1726, each, of +course, with its laudatory dedication and its compliments +insinuated among the rhymes. The seventh and last is +dedicated to Sir Robert Walpole, is very short, and contains +nothing in particular except lunatic flattery of George the First +and his prime <!-- page 214--><a name="page214"></a><span +class="pagenum">p. 214</span>minister, attributing that royal +hog’s late escape from a storm at sea to the miraculous +influence of his grand and virtuous soul—for George, he +says, rivals the angels:</p> +<blockquote><p>“George, who in foes can soft affections +raise,<br /> +And charm envenom’d satire into praise.<br /> +Nor human rage alone his pow’r perceives,<br /> +But the mad winds and the tumultuous waves,<br /> +Ev’n storms (Death’s fiercest ministers!) forbear,<br +/> +And in their own wild empire learn to spare.<br /> +Thus, Nature’s self, supporting Man’s decree,<br /> +Styles Britain’s sovereign, sovereign of the +sea.”</p> +</blockquote> +<p>As for Walpole, what <i>he</i> felt at this tremendous +crisis</p> +<blockquote><p>“No powers of language, but his own, can +tell,<br /> +His own, which Nature and the Graces form,<br /> +At will, to raise, or hush, the civil storm.”</p> +</blockquote> +<p>It is a coincidence worth noticing, that this seventh Satire +was published in 1726, and that the warrant of George the First, +granting Young a pension of £200 a year from Lady-day, +1725, is dated May 3d, 1726. The gratitude exhibited in +this Satire may have been chiefly prospective, but the +“Instalment,” a poem inspired by the thrilling event +of Walpole’s installation as Knight of the Garter, was +clearly written with the double ardor of a man who has got a +pension and hopes for something more. His emotion about +Walpole is precisely at the same pitch as his subsequent emotion +about the Second Advent. In the “Instalment” he +says:</p> +<blockquote><p>“With invocations some their hearts +inflame;<br /> +<i>I need no muse</i>, <i>a Walpole is my theme</i>.”</p> +</blockquote> +<p>And of God coming to judgment, he says, in the “Night +Thoughts:”</p> +<blockquote><p>“I find my inspiration is my theme;<br /> +<i>The grandeur of my subject is my muse</i>.”</p> +</blockquote> +<p><!-- page 215--><a name="page215"></a><span class="pagenum">p. +215</span>Nothing can be feebler than this +“Instalment,” except in the strength of impudence +with which the writer professes to scorn the prostitution of fair +fame, the “profanation of celestial fire.”</p> +<p>Herbert Croft tells us that Young made more than three +thousand pounds by his “Satires”—a surprising +statement, taken in connection with the reasonable doubt he +throws on the story related in Spence’s +“Anecdotes,” that the Duke of Wharton gave Young +£2000 for this work. Young, however, seems to have +been tolerably fortunate in the pecuniary results of his +publications; and, with his literary profits, his annuity from +Wharton, his fellowship, and his pension, not to mention other +bounties which may be inferred from the high merits he discovers +in many men of wealth and position, we may fairly suppose that he +now laid the foundation of the considerable fortune he left at +his death.</p> +<p>It is probable that the Duke of Wharton’s final +departure for the Continent and disgrace at Court in 1726, and +the consequent cessation of Young’s reliance on his +patronage, tended not only to heighten the temperature of his +poetical enthusiasm for Sir Robert Walpole, but also to turn his +thoughts toward the Church again, as the second-best means of +rising in the world. On the accession of George the Second, +Young found the same transcendent merits in him as in his +predecessor, and celebrated them in a style of poetry previously +unattempted by him—the Pindaric ode, a poetic form which +helped him to surpass himself in furious bombast. +“Ocean, an Ode: concluding with a Wish,” was the +title of this piece. He afterward pruned it, and cut off, +among other things, the concluding Wish, expressing the yearning +for humble retirement, which, of course, had prompted him to the +effusion; but we may judge of the rejected stanzas by the quality +of those he has allowed to remain. For example, calling on +Britain’s dead mariners to rise and meet their +“country’s full-blown glory” in the person of +the new King, he says:</p> +<blockquote><p> <!-- page +216--><a name="page216"></a><span class="pagenum">p. +216</span>“What powerful charm<br /> + Can Death disarm?<br /> +Your long, your iron slumbers break?<br /> + <i>By Jove</i>, <i>by Fame</i>,<br +/> + <i>By George’s name</i>,<br +/> +Awake! awake! awake! awake!”</p> +</blockquote> +<p>Soon after this notable production, which was written with the +ripe folly of forty-seven, Young took orders, and was presently +appointed chaplain to the King. “The Brothers,” +his third and last tragedy, which was already in rehearsal, he +now withdrew from the stage, and sought reputation in a way more +accordant with the decorum of his new profession, by turning +prose writer. But after publishing “A True Estimate +of Human Life,” with a dedication to the Queen, as one of +the “most shining representatives” of God on earth, +and a sermon, entitled “An Apology for Princes; or, the +Reverence due to Government,” preached before the House of +Commons, his Pindaric ambition again seized him, and he matched +his former ode by another, called “Imperium Pelagi, a Naval +Lyric; written in imitation of Pindar’s spirit, occasioned +by his Majesty’s return from Hanover, 1729, and the +succeeding Peace.” Since he afterward suppressed this +second ode, we must suppose that it was rather worse than the +first. Next came his two “Epistles to Pope, +concerning the Authors of the Age,” remarkable for nothing +but the audacity of affectation with which the most servile of +poets professes to despise servility.</p> +<p>In 1730 Young was presented by his college with the rectory of +Welwyn, in Hertfordshire, and, in the following year, when he was +just fifty, he married Lady Elizabeth Lee, a widow with two +children, who seems to have been in favor with Queen Caroline, +and who probably had an income—two attractions which +doubtless enhanced the power of her other charms. Pastoral +duties and domesticity probably cured Young of some bad habits; +but, unhappily, they did not cure him either of flattery or of +fustian. Three more odes followed, <!-- page 217--><a +name="page217"></a><span class="pagenum">p. 217</span>quite as +bad as those of his bachelorhood, except that in the third he +announced the wise resolution of never writing another. It +must have been about this time, since Young was now “turned +of fifty,” that he wrote the letter to Mrs. Howard +(afterward Lady Suffolk), George the Second’s mistress, +which proves that he used other engines, besides Pindaric ones, +in “besieging Court favor.” The letter is too +characteristic to be omitted:</p> +<blockquote><p style="text-align: right">“Monday +Morning.</p> +<p>“<span class="smcap">Madam</span>: I know his +Majesty’s goodness to his servants, and his love of justice +in general, so well, that I am confident, if his Majesty knew my +case, I should not have any cause to despair of his gracious +favor to me.</p> +</blockquote> +<table> +<tr> +<td><blockquote><p>“Abilities.</p> +</blockquote> +</td> +<td><blockquote><p>Want.</p> +</blockquote> +</td> +<td><blockquote><p> </p> +</blockquote> +</td> +</tr> +<tr> +<td><blockquote><p>Good Manners.</p> +</blockquote> +</td> +<td><blockquote><p>Sufferings</p> +</blockquote> +</td> +<td><blockquote><p>}</p> +</blockquote> +</td> +</tr> +<tr> +<td><blockquote><p>Service.</p> +</blockquote> +</td> +<td><blockquote><p>and</p> +</blockquote> +</td> +<td><blockquote><p>} for his Majesty.</p> +</blockquote> +</td> +</tr> +<tr> +<td><blockquote><p>Age.</p> +</blockquote> +</td> +<td><blockquote><p>Zeal</p> +</blockquote> +</td> +<td><blockquote><p>}</p> +</blockquote> +</td> +</tr> +</table> +<blockquote><p><i>These</i>, madam, are the proper points of +consideration in the person that humbly hopes his Majesty’s +favor.</p> +<p>“As to <i>Abilities</i>, all I can presume to say is, I +have done the best I could to improve them.</p> +<p>“As to <i>Good manners</i>, I desire no favor, if any +just objection lies against them.</p> +<p>“As for <i>Service</i>, I have been near seven years in +his Majesty’s and never omitted any duty in it, which few +can say.</p> +<p>“As for <i>Age</i>, I am turned of fifty.</p> +<p>“As for <i>Want</i>, I have no manner of preferment.</p> +<p>“As for <i>Sufferings</i>, I have lost £300 per +ann. by being in his Majesty’s service; as I have shown in +a <i>Representation</i> which his Majesty has been so good as to +read and consider.</p> +<p>“As for <i>Zeal</i>, I have written nothing without +showing my duty to their Majesties, and some pieces are dedicated +to them.</p> +<p>“This, madam, is the short and true state of my +case. They that make their court to the ministers, and not +their Majesties, succeed better. If my case deserves some +consideration, and you can serve me in it, I humbly hope and +believe you will: I shall, therefore, trouble you no farther; but +beg leave to subscribe myself, with truest respect and +gratitude,</p> +<p style="text-align: right">“Yours, etc.,<br /> +<span class="smcap">Edward Young</span>.</p> +<p><!-- page 218--><a name="page218"></a><span class="pagenum">p. +218</span>“P.S. I have some hope that my Lord +Townshend is my friend; if therefore soon, and before he leaves +the court, you had an opportunity of mentioning me, with that +favor you have been so good to show, I think it would not fail of +success; and, if not, I shall owe you more than +any.”—“Suffolk Letters,” vol. i. p. +285.</p> +</blockquote> +<p>Young’s wife died in 1741, leaving him one son, born in +1733. That he had attached himself strongly to her two +daughters by her former marriage, there is better evidence in the +report, mentioned by Mrs. Montagu, of his practical kindness and +liberality to the younger, than in his lamentations over the +elder as the “Narcissa” of the “Night +Thoughts.” “Narcissa” had died in 1735, +shortly after marriage to Mr. Temple, the son of Lord Palmerston; +and Mr. Temple himself, after a second marriage, died in 1740, a +year before Lady Elizabeth Young. These, then, are the +three deaths supposed to have inspired “The +Complaint,” which forms the three first books of the +“Night Thoughts:”</p> +<blockquote><p>“Insatiate archer, could not one suffice?<br +/> +Thy shaft flew thrice: and thrice my peace was slain:<br /> +And thrice, ere thrice yon moon had fill’d her +horn.”</p> +</blockquote> +<p>Since we find Young departing from the truth of dates, in +order to heighten the effect of his calamity, or at least of his +climax, we need not be surprised that he allowed his imagination +great freedom in other matters besides chronology, and that the +character of “Philander” can, by no process, be made +to fit Mr. Temple. The supposition that the much-lectured +“Lorenzo” of the “Night Thoughts” was +Young’s own son is hardly rendered more absurd by the fact +that the poem was written when that son was a boy, than by the +obvious artificiality of the characters Young introduces as +targets for his arguments and rebukes. Among all the +trivial efforts of conjectured criticism, there can hardly be one +more futile than the attempts to discover the original of those +pitiable lay-figures, the “Lorenzos” and +“Altamonts” of Young’s didactic prose and +poetry. His muse never stood face to face with a genuine +<!-- page 219--><a name="page219"></a><span class="pagenum">p. +219</span>living human being; she would have been as much +startled by such an encounter as a necromancer whose incantations +and blue fire had actually conjured up a demon.</p> +<p>The “Night Thoughts” appeared between 1741 and +1745. Although he declares in them that he has chosen God +for his “patron” henceforth, this is not at all to +the prejudice of some half dozen lords, duchesses, and right +honorables who have the privilege of sharing finely-turned +compliments with their co-patron. The line which closed the +Second Night in the earlier editions—</p> +<blockquote><p>“Wits spare not Heaven, O +Wilmington!—nor thee”—</p> +</blockquote> +<p>is an intense specimen of that perilous juxtaposition of ideas +by which Young, in his incessant search after point and novelty, +unconsciously converts his compliments into sarcasms; and his +apostrophe to the moon as more likely to be favorable to his song +if he calls her “fair Portland of the skies,” is +worthy even of his Pindaric ravings. His ostentatious +renunciation of worldly schemes, and especially of his +twenty-years’ siege of Court favor, are in the tone of one +who retains some hope in the midst of his querulousness.</p> +<p>He descended from the astronomical rhapsodies of his +“Ninth Night,” published in 1745, to more terrestrial +strains in his “Reflections on the Public Situation of the +Kingdom,” dedicated to the Duke of Newcastle; but in this +critical year we get a glimpse of him through a more prosaic and +less refracting medium. He spent a part of the year at +Tunbridge Wells; and Mrs. Montagu, who was there too, gives a +very lively picture of the “divine Doctor” in her +letters to the Duchess of Portland, on whom Young had bestowed +the superlative bombast to which we have recently alluded. +We shall borrow the quotations from Dr. Doran, in spite of their +length, because, to our mind, they present the most agreeable +portrait we possess of Young:</p> +<blockquote><p>“I have great joy in Dr. Young, whom I +disturbed in a reverie. At first he started, then bowed, +then fell back into a surprise; then <!-- page 220--><a +name="page220"></a><span class="pagenum">p. 220</span>began a +speech, relapsed into his astonishment two or three times, forgot +what he had been saying; began a new subject, and so went +on. I told him your grace desired he would write longer +letters; to which he cried ‘Ha!’ most emphatically, +and I leave you to interpret what it meant. He has made a +friendship with one person here, whom I believe you would not +imagine to have been made for his bosom friend. You would, +perhaps, suppose it was a bishop or dean, a prebend, a pious +preacher, a clergyman of exemplary life, or, if a layman, of most +virtuous conversation, one that had paraphrased St. Matthew, or +wrote comments on St. Paul. . . . You would not guess that this +associate of the doctor’s was—old Cibber! +Certainly, in their religious, moral, and civil character, there +is no relation; but in their dramatic capacity there is +some.—Mrs. Montagu was not aware that Cibber, whom Young +had named not disparagingly in his Satires, was the brother of +his old school-fellow; but to return to our hero. +‘The waters,’ says Mrs. Montagu, ‘have raised +his spirits to a fine pitch, as your grace will imagine, when I +tell you how sublime an answer he made to a very vulgar +question. I asked him how long he stayed at the Wells; he +said, ‘As long as my rival stayed;—as long as the sun +did.’ Among the visitors at the Wells were Lady +Sunderland (wife of Sir Robert Sutton), and her sister, Mrs. +Tichborne. ‘He did an admirable thing to Lady +Sunderland: on her mentioning Sir Robert Sutton, he asked her +where Sir Robert’s lady was; on which we all laughed very +heartily, and I brought him off, half ashamed, to my lodgings, +where, during breakfast, he assured me he had asked after Lady +Sunderland, because he had a great honor for her; and that, +having a respect for her sister, he designed to have inquired +after her, if we had not put it out of his head by laughing at +him. You must know, Mrs. Tichborne sat next to Lady +Sunderland. It would have been admirable to have had him +finish his compliment in that manner.’ . . . ‘His +expressions all bear the stamp of novelty, and his thoughts of +sterling sense. He practises a kind of philosophical +abstinence. . . . He carried Mrs. Rolt and myself to Tunbridge, +five miles from hence, where we were to see some fine old +ruins. First rode the doctor on a tall steed, decently +caparisoned in dark gray; next, ambled Mrs. Rolt on a hackney +horse; . . . then followed your humble servant on a milk-white +palfrey. I rode on in safety, and at leisure to observe the +company, especially the two figures that brought up the +rear. The first was my servant, valiantly armed with two +uncharged pistols; the last was the doctor’s man, whose +uncombed hair so resembled the mane of the horse he rode, <!-- +page 221--><a name="page221"></a><span class="pagenum">p. +221</span>one could not help imagining they were of kin, and +wishing, for the honor of the family, that they had had one comb +betwixt them. On his head was a velvet cap, much resembling +a black saucepan, and on his side hung a little basket. At +last we arrived at the King’s Head, where the loyalty of +the doctor induced him to alight; and then, knight-errant-like, +he took his damsels from off their palfreys, and courteously +handed us into the inn.’ . . . The party returned to the +Wells; and ‘the silver Cynthia held up her lamp in the +heavens’ the while. ‘The night silenced all but +our divine doctor, who sometimes uttered things fit to be spoken +in a season when all nature seems to be hushed and +hearkening. I followed, gathering wisdom as I went, till I +found, by my horse’s stumbling, that I was in a bad road, +and that the blind was leading the blind. So I placed my +servant between the doctor and myself; which he not perceiving, +went on in a most philosophical strain, to the great admiration +of my poor clown of a servant, who, not being wrought up to any +pitch of enthusiasm, nor making any answer to all the fine things +he heard, the doctor, wondering I was dumb, and grieving I was so +stupid, looked round and declared his surprise.’”</p> +</blockquote> +<p>Young’s oddity and absence of mind are gathered from +other sources besides these stories of Mrs. Montagu’s, and +gave rise to the report that he was the original of +Fielding’s “Parson Adams;” but this Croft +denies, and mentions another Young, who really sat for the +portrait, and who, we imagine, had both more Greek and more +genuine simplicity than the poet. His love of chatting with +Colley Cibber was an indication that the old predilection for the +stage survived, in spite of his emphatic contempt for “all +joys but joys that never can expire;” and the production of +“The Brothers,” at Drury Lane in 1753, after a +suppression of fifteen years, was perhaps not entirely due to the +expressed desire to give the proceeds to the Society for the +Propagation of the Gospel. The author’s profits were +not more than £400—in those days a disappointing sum; +and Young, as we learn from his friend Richardson, did not make +this the limit of his donation, but gave a thousand guineas to +the Society. “I had some talk with him,” says +Richardson, in one of his letters, “about this great +action. ‘I always,’ said he, ‘intended to +do something handsome for <!-- page 222--><a +name="page222"></a><span class="pagenum">p. 222</span>the +Society. Had I deferred it to my demise, I should have +given away my son’s money. All the world are inclined +to pleasure; could I have given myself a greater by disposing of +the sum to a different use, I should have done +it.’” Surely he took his old friend Richardson +for “Lorenzo!”</p> +<p>His next work was “The Centaur not Fabulous; in Six +Letters to a Friend, on the Life in Vogue,” which reads +very much like the most objurgatory parts of the “Night +Thoughts” reduced to prose. It is preceded by a +preface which, though addressed to a lady, is in its +denunciations of vice as grossly indecent and almost as flippant +as the epilogues written by “friends,” which he +allowed to be reprinted after his tragedies in the latest edition +of his works. We like much better than “The +Centaur,” “Conjectures on Original +Composition,” written in 1759, for the sake, he says, of +communicating to the world the well-known anecdote about +Addison’s deathbed, and with the exception of his poem on +Resignation, the last thing he ever published.</p> +<p>The estrangement from his son, which must have embittered the +later years of his life, appears to have begun not many years +after the mother’s death. On the marriage of her +second daughter, who had previously presided over Young’s +household, a Mrs. Hallows, understood to be a woman of discreet +age, and the daughter (a widow) of a clergyman who was an old +friend of Young’s, became housekeeper at Welwyn. +Opinions about ladies are apt to differ. “Mrs. +Hallows was a woman of piety, improved by reading,” says +one witness. “She was a very coarse woman,” +says Dr. Johnson; and we shall presently find some indirect +evidence that her temper was perhaps not quite so much improved +as her piety. Servants, it seems, were not fond of +remaining long in the house with her; a satirical curate, named +Kidgell, hints at “drops of juniper” taken as a +cordial (but perhaps he was spiteful, and a teetotaller); and +Young’s son is said to have told his father that “an +old man should not resign himself to the management of +anybody.” The result was, that the son was banished +from home for the <!-- page 223--><a name="page223"></a><span +class="pagenum">p. 223</span>rest of his father’s +life-time, though Young seems never to have thought of +disinheriting him.</p> +<p>Our latest glimpses of the aged poet are derived from certain +letters of Mr. Jones, his curate—letters preserved in the +British Museum, and happily made accessible to common mortals in +Nichols’s “Anecdotes.” Mr. Jones was a +man of some literary activity and ambition—a collector of +interesting documents, and one of those concerned in the +“Free and Candid Disquisitions,” the design of which +was “to point out such things in our ecclesiastical +establishment as want to be reviewed and amended.” On +these and kindred subjects he corresponded with Dr. Birch, +occasionally troubling him with queries and manuscripts. We +have a respect for Mr. Jones. Unlike any person who ever +troubled <i>us</i> with queries or manuscripts, he mitigates the +infliction by such gifts as “a fat pullet,” wishing +he “had anything better to send; but this depauperizing +vicarage (of Alconbury) too often checks the freedom and +forwardness of my mind.” Another day comes a +“pound canister of tea,” another, a “young +fatted goose.” Clearly, Mr. Jones was entirely unlike +your literary correspondents of the present day; he forwarded +manuscripts, but he had “bowels,” and forwarded +poultry too. His first letter from Welwyn is dated June, +1759, not quite six years before Young’s death. In +June, 1762, he expresses a wish to go to London “this +summer. But,” he continues:</p> +<blockquote><p>“My time and pains are almost continually +taken up here, and . . . I have been (I now find) a considerable +loser, upon the whole, by continuing here so long. The +consideration of this, and the inconveniences I sustained, and do +still experience, from my late illness, obliged me at last to +acquaint the Doctor (Young) with my case, and to assure him that +I plainly perceived the duty and confinement here to be too much +for me; for which reason I must (I said) beg to be at liberty to +resign my charge at Michaelmas. I began to give him these +notices in February, when I was very ill; and now I perceive, by +what he told me the other day, that he is in some difficulty: for +which reason he is at last (he says) resolved to advertise, +<i>and even</i> (<i>which is much wondered at</i>) <i>to raise +the salary considerably </i><!-- page 224--><a +name="page224"></a><span class="pagenum">p. +224</span><i>higher</i>. (What he allowed my predecessors +was 20<i>l.</i> per annum; and now he proposes 50<i>l.</i>, as he +tells me.) I never asked him to raise it for me, though I +well knew it was not equal to the duty; nor did I say a word +about myself when he lately suggested to me his intentions upon +this subject.”</p> +</blockquote> +<p>In a postscript to this letter he says:</p> +<blockquote><p>“I may mention to you farther, as a friend +that may be trusted, that in all likelihood the poor old +gentleman will not find it a very easy matter, unless by dint of +money, <i>and force upon himself</i>, to procure a man that he +can like for his next curate, <i>nor one that will stay with him +so long as I have done</i>. Then, his great age will recur +to people’s thoughts; and if he has any foibles, either in +temper or conduct, they will be sure not to be forgotten on this +occasion by those who know him; and those who do not will +probably be on their guard. On these and the like +considerations, it is by no means an eligible office to be +seeking out for a curate for him, as he has several times wished +me to do; and would, if he knew that I am now writing to you, +wish your assistance also. But my best friends here, <i>who +well foresee the probable consequences</i>, and wish me well, +earnestly dissuade me from complying: and I will decline the +office with as much decency as I can: but high salary will, I +suppose, fetch in somebody or other, soon.”</p> +</blockquote> +<p>In the following July he writes:</p> +<blockquote><p>“The old gentleman here (I may venture to +tell you freely) seems to me to be in a pretty odd way of +late—moping, dejected, self-willed, and as if surrounded +with some perplexing circumstances. Though I visit him +pretty frequently for short intervals, I say very little to his +affairs, not choosing to be a party concerned, especially in +cases of so critical and tender a nature. There is much +mystery in almost all his temporal affairs, as well as in many of +his speculative theories. Whoever lives in this +neighborhood to see his exit will probably see and hear some very +strange things. Time will show;—I am afraid, not +greatly to his credit. There is thought to be <i>an +irremovable obstruction to his happiness within his walls</i>, +<i>as well as another without them</i>; but the former is the +more powerful, and like to continue so. He has this day +been trying anew to engage me to stay with him. No +lucrative views can tempt me to sacrifice my liberty or my +health, to such measures as are proposed here. <i>Nor do I +like to </i><!-- page 225--><a name="page225"></a><span +class="pagenum">p. 225</span><i>have to do with persons whose +word and honor cannot be depended on</i>. So much for this +very odd and unhappy topic.”</p> +</blockquote> +<p>In August Mr. Jones’s tone is slightly modified. +Earnest entreaties, not lucrative considerations, have induced +him to cheer the Doctor’s dejected heart by remaining at +Welwyn some time longer. The Doctor is, “in various +respects, a very unhappy man,” and few know so much of +these respects as Mr. Jones. In September he recurs to the +subject:</p> +<blockquote><p>“My ancient gentleman here is still full of +trouble, which moves my concern, though it moves only the secret +laughter of many, and some untoward surmises in disfavor of him +and his household. The loss of a very large sum of money +(about 200<i>l.</i>) is talked of; whereof this vill and +neighborhood is full. Some disbelieve; others says, +‘<i>It is no wonder</i>, <i>where about eighteen or more +servants are sometimes taken and dismissed in the course of a +year</i>.’ The gentleman himself is allowed by all to +be far more harmless and easy in his family than some one else +who hath too much the lead in it. This, among others, was +one reason for my late motion to quit.”</p> +</blockquote> +<p>No other mention of Young’s affairs occurs until April +2d, 1765, when he says that Dr. Young is very ill, attended by +two physicians.</p> +<blockquote><p>“Having mentioned this young gentleman (Dr. +Young’s son), I would acquaint you next, that he came +hither this morning, having been sent for, as I am told, by the +direction of Mrs. Hallows. Indeed, she intimated to me as +much herself. And if this be so, I must say, that it is one +of the most prudent Acts she ever did, or could have done in such +a case as this; as it may prove a means of preventing much +confusion after the death of the Doctor. I have had some +little discourse with the son: he seems much affected, and I +believe really is so. He earnestly wishes his father might +be pleased to ask after him; for you must know he has not yet +done this, nor is, in my opinion, like to do it. And it has +been said farther, that upon a late application made to him on +the behalf of his son, he desired that no more might be said to +him about it. How true this may be I cannot as yet be +certain; all I shall say is, it seems not improbable . . . I +heartily wish the ancient man’s heart may prove tender +toward his son; <i>though</i>, <i>knowing him so well</i>, <i>I +can scarce hope to hear such desirable news</i>.”</p> +</blockquote> +<p><!-- page 226--><a name="page226"></a><span class="pagenum">p. +226</span>Eleven days later he writes:</p> +<blockquote><p>“I have now the pleasure to acquaint you, +that the late Dr. Young, though he had for many years kept his +son at a distance from him, yet has now at last left him all his +possessions, after the payment of certain legacies; so that the +young gentleman (who bears a fair character, and behaves well, as +far as I can hear or see) will, I hope, soon enjoy and make a +prudent use of a handsome fortune. The father, on his +deathbed, and since my return from London, was applied to in the +tenderest manner, by one of his physicians, and by another +person, to admit the son into his presence, to make submission, +intreat forgiveness, and obtain his blessing. As to an +interview with his son, he intimated that he chose to decline it, +as his spirits were then low and his nerves weak. With +regard to the next particular, he said, ‘<i>I heartily +forgive him</i>;’ and upon ‘mention of this last, he +gently lifted up his hand, and letting it gently fall, pronounced +these words, ‘<i>God bless him</i>!’ . . . I know it +will give you pleasure to be farther informed that he was pleased +to make respectful mention of me in his will; expressing his +satisfaction in my care of his parish, <i>bequeathing to me a +handsome legacy</i>, and appointing me to be one of his +executors.”</p> +</blockquote> +<p>So far Mr. Jones, in his confidential correspondence with a +“friend, who may be trusted.” In a letter +communicated apparently by him to the <i>Gentleman’s +Magazine</i>, seven years later, namely, in 1782, on the +appearance of Croft’s biography of Young, we find him +speaking of “the ancient gentleman” in a tone of +reverential eulogy, quite at variance with the free comments we +have just quoted. But the Rev. John Jones was probably of +opinion, with Mrs. Montagu, whose contemporary and retrospective +letters are also set in a different key, that “the +interests of religion were connected with the character of a man +so distinguished for piety as Dr. Young.” At all +events, a subsequent quasi-official statement weighs nothing as +evidence against contemporary, spontaneous, and confidential +hints.</p> +<p>To Mrs. Hallows, Young left a legacy of £1000, with the +request that she would destroy all his manuscripts. This +final request, from some unknown cause, was not complied with, +and among the papers he left behind him was the following <!-- +page 227--><a name="page227"></a><span class="pagenum">p. +227</span>letter from Archbishop Secker, which probably marks the +date of his latest effort after preferment:</p> +<blockquote><p style="text-align: right">“<span +class="smcap">Deanery of St. Paul’s</span>, July 8, +1758.</p> +<p>“Good <span class="smcap">Dr. Young</span>: I have long +wondered that more suitable notice of your great merit hath not +been taken by persons in power. But how to remedy the +omission I see not. No encouragement hath ever been given +me to mention things of this nature to his Majesty. And +therefore, in all likelihood, the only consequence of doing it +would be weakening the little influence which else I may possibly +have on some other occasions. <i>Your fortune and your +reputation set you above the need of advancement</i>; <i>and your +sentiments above that concern for it</i>, <i>on your own +account</i>, which, on that of the public, is sincerely felt +by</p> +<p>“Your loving Brother,</p> +<p style="text-align: right">“<span class="smcap">Tho. +Cant.</span>”</p> +</blockquote> +<p>The loving brother’s irony is severe!</p> +<p>Perhaps the least questionable testimony to the better side of +Young’s character is that of Bishop Hildesley, who, as the +vicar of a parish near Welwyn, had been Young’s neighbor +for upward of twenty years. The affection of the clergy for +each other, we have observed, is, like that of the fair sex, not +at all of a blind and infatuated kind; and we may therefore the +rather believe them when they give each other any extra-official +praise. Bishop Hildesley, then writing of Young to +Richardson, says:</p> +<blockquote><p>“The impertinence of my frequent visits to +him was amply rewarded; forasmuch as, I can truly say, he never +received me but with agreeable open complacency; and I never left +him but with profitable pleasure and improvement. He was +one or other, the most modest, the most patient of contradiction, +and the most informing and entertaining I ever conversed +with—at least, of any man who had so just pretensions to +pertinacity and reserve.”</p> +</blockquote> +<p>Mr. Langton, however, who was also a frequent visitor of +Young’s, informed Boswell—</p> +<blockquote><p>“That there was an air of benevolence in his +manner; but that he could obtain from him less information than +he had hoped to receive from one who had lived so much in +intercourse with the brightest <!-- page 228--><a +name="page228"></a><span class="pagenum">p. 228</span>men of what +had been called the Augustan age of England; and that he showed a +degree of eager curiosity concerning the common occurrences that +were then passing, which appeared somewhat remarkable in a man of +such intellectual stores, of such an advanced age, and who had +retired from life with declared disappointment in his +expectations.”</p> +</blockquote> +<p>The same substance, we know, will exhibit different qualities +under different tests; and, after all, imperfect reports of +individual impressions, whether immediate or traditional, are a +very frail basis on which to build our opinion of a man. +One’s character may be very indifferently mirrored in the +mind of the most intimate neighbor; it all depends on the quality +of that gentleman’s reflecting surface.</p> +<p>But, discarding any inferences from such uncertain evidence, +the outline of Young’s character is too distinctly +traceable in the well-attested facts of his life, and yet more in +the self-betrayal that runs through all his works, for us to fear +that our general estimate of him may be false. For, while +no poet seems less easy and spontaneous than Young, no poet +discloses himself more completely. Men’s minds have +no hiding-place out of themselves—their affectations do but +betray another phase of their nature. And if, in the +present view of Young, we seem to be more intent on laying bare +unfavorable facts than on shrouding them in “charitable +speeches,” it is not because we have any irreverential +pleasure in turning men’s characters “the seamy side +without,” but because we see no great advantage in +considering a man as he was <i>not</i>. Young’s +biographers and critics have usually set out from the position +that he was a great religious teacher, and that his poetry is +morally sublime; and they have toned down his failings into +harmony with their conception of the divine and the poet. +For our own part, we set out from precisely the opposite +conviction—namely, that the religious and moral spirit of +Young’s poetry is low and false, and we think it of some +importance to show that the “Night Thoughts” are the +reflex of the mind in which the higher human sympathies were +inactive. This <!-- page 229--><a name="page229"></a><span +class="pagenum">p. 229</span>judgment is entirely opposed to our +youthful predilections and enthusiasm. The sweet +garden-breath of early enjoyment lingers about many a page of the +“Night Thoughts,” and even of the “Last +Day,” giving an extrinsic charm to passages of stilted +rhetoric and false sentiment; but the sober and repeated reading +of maturer years has convinced us that it would hardly be +possible to find a more typical instance than Young’s +poetry, of the mistake which substitutes interested obedience for +sympathetic emotion, and baptizes egoism as religion.</p> +<div class="gapspace"> </div> +<p>Pope said of Young, that he had “much of a sublime +genius without common-sense.” The deficiency Pope +meant to indicate was, we imagine, moral rather than +intellectual: it was the want of that fine sense of what is +fitting in speech and action, which is often eminently possessed +by men and women whose intellect is of a very common order, but +who have the sincerity and dignity which can never coexist with +the selfish preoccupations of vanity or interest. This was +the “common-sense” in which Young was conspicuously +deficient; and it was partly owing to this deficiency that his +genius, waiting to be determined by the highest prize, fluttered +uncertainly from effort to effort, until, when he was more than +sixty, it suddenly spread its broad wing, and soared so as to +arrest the gaze of other generations besides his own. For +he had no versatility of faculty to mislead him. The +“Night Thoughts” only differ from his previous works +in the degree and not in the kind of power they manifest. +Whether he writes prose or poetry, rhyme or blank verse, dramas, +satires, odes, or meditations, we see everywhere the same +Young—the same narrow circle of thoughts, the same love of +abstractions, the same telescopic view of human things, the same +appetency toward antithetic apothegm and rhapsodic climax. +The passages that arrest us in his tragedies are those in which +he anticipates some fine passage in the “Night +Thoughts,” and where his characters are only transparent +shadows through which we see the bewigged <i>embonpoint</i> of +the didactic poet, excogitating epigrams or ecstatic <!-- page +230--><a name="page230"></a><span class="pagenum">p. +230</span>soliloquies by the light of a candle fixed in a +skull. Thus, in “The Revenge,” +“Alonzo,” in the conflict of jealousy and love that +at once urges and forbids him to murder his wife, says:</p> +<blockquote><p>“This vast and solid earth, that blazing +sun,<br /> +Those skies, through which it rolls, must all have end.<br /> +What then is man? The smallest part of nothing.<br /> +Day buries day; month, month; and year the year!<br /> +Our life is but a chain of many deaths.<br /> +Can then Death’s self be feared? Our life much +rather:<br /> +<i>Life is the desert</i>, <i>life the solitude</i>;<br /> +Death joins us to the great majority;<br /> +’Tis to be born to Plato and to Cæsar;<br /> +’Tis to be great forever;<br /> +’Tis pleasure, ’tis ambition, then, to +die.”</p> +</blockquote> +<p>His prose writings all read like the “Night +Thoughts,” either diluted into prose or not yet +crystallized into poetry. For example, in his +“Thoughts for Age,” he says:</p> +<blockquote><p>“Though we stand on its awful brink, such +our leaden bias to the world, we turn our faces the wrong way; we +are still looking on our old acquaintance, <i>Time</i>; though +now so wasted and reduced, that we can see little more of him +than his wings and his scythe: our age enlarges his wings to our +imagination; and our fear of death, his scythe; as Time himself +grows less. His consumption is deep; his annihilation is at +hand.”</p> +</blockquote> +<p>This is a dilution of the magnificent image—</p> +<blockquote><p>“Time in advance behind him hides his +wings,<br /> +And seems to creep decrepit with his age.<br /> +Behold him when past by! What then is seen<br /> +But his proud pinions, swifter than the winds?”</p> +</blockquote> +<p>Again:</p> +<blockquote><p>“A requesting Omnipotence? What can +stun and confound thy reason more? What more can ravish and +exalt thy heart? It cannot but ravish and exalt; it cannot +but gloriously disturb and perplex thee, to take in all +<i>that</i> suggests. Thou child of the dust! Thou +speck of misery and sin! How abject thy weakness! how great +is thy power! Thou crawler on earth, and possible (I was +about to say) controller of the skies! Weigh, and weigh +well, the wondrous truths I have in view: which cannot be weighed +too much; which <!-- page 231--><a name="page231"></a><span +class="pagenum">p. 231</span>the more they are weighed, amaze the +more; which to have supposed, before they were revealed, would +have been as great madness, and to have presumed on as great sin, +as it is now madness and sin not to believe.”</p> +</blockquote> +<p>Even in his Pindaric odes, in which he made the most violent +efforts against nature, he is still neither more nor less than +the Young of the “Last Day,” emptied and swept of his +genius, and possessed by seven demons of fustian and bad +rhyme. Even here his “Ercles’ Vein” +alternates with his moral platitudes, and we have the perpetual +text of the “Night Thoughts:”</p> +<blockquote><p> “Gold pleasure buys;<br /> + But pleasure dies,<br /> +For soon the gross fruition cloys;<br /> + Though raptures court,<br /> + The sense is short;<br /> +But virtue kindles living joys;—</p> +<p> “Joys felt alone!<br /> + Joys asked of none!<br /> +Which Time’s and fortune’s arrows miss:<br /> + Joys that subsist,<br /> + Though fates resist,<br /> +An unprecarious, endless bliss!</p> +<p> “Unhappy they!<br /> + And falsely gay!<br /> +Who bask forever in success;<br /> + A constant feast<br /> + Quite palls the taste,<br /> +<i>And long enjoyment is distress</i>.”</p> +</blockquote> +<p>In the “Last Day,” again, which is the earliest +thing he wrote, we have an anticipation of all his greatest +faults and merits. Conspicuous among the faults is that +attempt to exalt our conceptions of Deity by vulgar images and +comparisons, which is so offensive in the later “Night +Thoughts.” In a burst of prayer and homage to God, +called forth by the contemplation of Christ coming to judgment, +he asks, Who brings the change of the seasons? and answers:</p> +<blockquote><p>“Not the great Ottoman, or Greater Czar;<br +/> +Not Europe’s arbitress of peace and war!”</p> +</blockquote> +<p><!-- page 232--><a name="page232"></a><span class="pagenum">p. +232</span>Conceive the soul in its most solemn moments, assuring +God that it doesn’t place his power below that of Louis +Napoleon or Queen Victoria!</p> +<p>But in the midst of uneasy rhymes, inappropriate imagery, +vaulting sublimity that o’erleaps itself, and vulgar +emotions, we have in this poem an occasional flash of genius, a +touch of simple grandeur, which promises as much as Young ever +achieved. Describing the on-coming of the dissolution of +all things, he says:</p> +<blockquote><p>“No sun in radiant glory shines on high;<br +/> +<i>No light but from the terrors of the sky</i>.”</p> +</blockquote> +<p>And again, speaking of great armies:</p> +<blockquote><p>“Whose rear lay wrapt in night, while +breaking dawn<br /> +Rous’d the broad front, and call’d the battle +on.”</p> +</blockquote> +<p>And this wail of the lost souls is fine:</p> + +<blockquote><p> “And +this for sin?<br /> +Could I offend if I had never been?<br /> +But still increas’d the senseless, happy mass,<br /> +Flow’d in the stream, <i>or shiver’d in the +grass</i>?<br /> +Father of mercies! Why from silent earth<br /> +Didst thou awake and curse me into birth?<br /> +Tear me from quiet, ravish me from night,<br /> +And make a thankless present of thy light?<br /> +Push into being a reverse of Thee,<br /> +And <i>animate a clod with misery</i>?”</p> +</blockquote> +<p>But it is seldom in Young’s rhymed poems that the effect +of a felicitous thought or image is not counteracted by our sense +of the constraint he suffered from the necessities of +rhyme—that “Gothic demon,” as he afterward +called it, “which, modern poetry tasting, became +mortal.” In relation to his own power, no one will +question the truth of this dictum, that “blank verse is +verse unfallen, uncurst; verse reclaimed, reinthroned in the true +language of the gods; who never thundered nor suffered their +Homer to thunder in rhyme.” His want of mastery in +rhyme is especially a drawback on the effects of his Satires; for +epigrams and witticisms are peculiarly susceptible to the +intrusion of a superfluous word, or to an inversion which implies +constraint. Here, even more than elsewhere, <!-- page +233--><a name="page233"></a><span class="pagenum">p. +233</span>the art that conceals art is an absolute requisite, and +to have a witticism presented to us in limping or cumbrous rhythm +is as counteractive to any electrifying effect as to see the +tentative grimaces by which a comedian prepares a grotesque +countenance. We discern the process, instead of being +startled by the result.</p> +<p>This is one reason why the Satires, read <i>seriatim</i>, have +a flatness to us, which, when we afterward read picked passages, +we are inclined to disbelieve in, and to attribute to some +deficiency in our own mood. But there are deeper reasons +for that dissatisfaction. Young is not a satirist of a high +order. His satire has neither the terrible vigor, the +lacerating energy of genuine indignation, nor the humor which +owns loving fellowship with the poor human nature it laughs at; +nor yet the personal bitterness which, as in Pope’s +characters of Sporus and Atticus, insures those living touches by +virtue of which the individual and particular in Art becomes the +universal and immortal. Young could never describe a real, +complex human being; but what he <i>could</i> do with eminent +success was to describe, with neat and finished point, obvious +<i>types</i>, of manners rather than of character—to write +cold and clever epigrams on personified vices and +absurdities. There is no more emotion in his satire than if +he were turning witty verses on a waxen image of Cupid or a +lady’s glove. He has none of these felicitious +epithets, none of those pregnant lines, by which Pope’s +Satires have enriched the ordinary speech of educated men. +Young’s wit will be found in almost every instance to +consist in that antithetic combination of ideas which, of all the +forms of wit, is most within reach of a clever effort. In +his gravest arguments, as well as in his lightest satire, one +might imagine that he had set himself to work out the problem, +how much antithesis might be got out of a given subject. +And there he completely succeeds. His neatest portraits are +all wrought on this plan. “Narcissus,” for +example, who</p> +<blockquote><p>“Omits no duty; nor can Envy say<br /> +He miss’d, these many years, the Church or Play:<br /> +<!-- page 234--><a name="page234"></a><span class="pagenum">p. +234</span>He makes no noise in Parliament, ’tis true;<br /> +But pays his debts, and visit when ’tis due;<br /> +His character and gloves are ever clean,<br /> +And then he can out-bow the bowing Dean;<br /> +A smile eternal on his lip he wears,<br /> +Which equally the wise and worthless shares.<br /> +In gay fatigues, this most undaunted chief,<br /> +Patient of idleness beyond belief,<br /> +Most charitably lends the town his face<br /> +For ornament in every public place;<br /> +As sure as cards he to th’ assembly comes,<br /> +And is the furniture of drawing-rooms:<br /> +When Ombre calls, his hand and heart are free,<br /> +And, joined to two, he fails not—to make three;<br /> +Narcissus is the glory of his race;<br /> +For who does nothing with a better grace?<br /> +To deck my list by nature were designed<br /> +Such shining expletives of human kind,<br /> +Who want, while through blank life they dream along,<br /> +Sense to be right and passion to be wrong.”</p> +</blockquote> +<p>It is but seldom that we find a touch of that easy slyness +which gives an additional zest to surprise; but here is an +instance:</p> +<blockquote><p>“See Tityrus, with merriment possest,<br /> +Is burst with laughter ere he hears the jest,<br /> +What need he stay, for when the joke is o’er,<br /> +His <i>teeth</i> will be no whiter than before.”</p> +</blockquote> +<p>Like Pope, whom he imitated, he sets out with a psychological +mistake as the basis of his satire, attributing all forms of +folly to one passion—the love of fame, or vanity—a +much grosser mistake, indeed, than Pope’s, exaggeration of +the extent to which the “ruling passion” determines +conduct in the individual. Not that Young is consistent in +his mistake. He sometimes implies no more than what is the +truth—that the love of fame is the cause, not of all +follies, but of many.</p> +<p>Young’s satires on women are superior to Pope’s, +which is only saying that they are superior to Pope’s +greatest failure. We can more frequently pick out a couplet +as successful than an entire sketch. Of the too emphatic +“Syrena” he says:</p> +<blockquote><p>“Her judgment just, her sentence is too +strong;<br /> +Because she’s right, she’s ever in the +wrong.”</p> +</blockquote> +<p>Of the diplomatic “Julia:”</p> +<blockquote><p><!-- page 235--><a name="page235"></a><span +class="pagenum">p. 235</span>“For her own breakfast +she’ll project a scheme,<br /> +Nor take her tea without a stratagem.”</p> +</blockquote> +<p>Of “Lyce,” the old painted coquette:</p> +<blockquote><p>“In vain the cock has summoned sprites +away;<br /> +She walks at noon and blasts the bloom of day.”</p> +</blockquote> +<p>Of the nymph, who, “gratis, clears religious +mysteries:”</p> +<blockquote><p>“’Tis hard, too, she who makes no use +but chat<br /> +Of her religion, should be barr’d in that.”</p> +</blockquote> +<p>The description of the literary <i>belle</i>, +“Daphne,” well prefaces that of “Stella,” +admired by Johnson:</p> +<blockquote><p>“With legs toss’d high, on her sophee +she sits,<br /> +Vouchsafing audience to contending wits:<br /> +Of each performance she’s the final test;<br /> +One act read o’er, she prophecies the rest;<br /> +And then, pronouncing with decisive air,<br /> +Fully convinces all the town—<i>she’s fair</i>.<br /> +Had lonely Daphne Hecatessa’s face,<br /> +How would her elegance of taste decrease!<br /> +Some ladies’ judgment in their features lies,<br /> +And all their genius sparkles in their eyes.<br /> +But hold, she cries, lampooner! have a care;<br /> +Must I want common sense because I’m fair?<br /> +O no; see Stella: her eyes shine as bright<br /> +As if her tongue was never in the right;<br /> +And yet what real learning, judgment, fire!<br /> +She seems inspir’d, and can herself inspire.<br /> +How then (if malice ruled not all the fair)<br /> +<i>Could Daphne publish</i>, <i>and could she +forbear</i>?”</p> +</blockquote> +<p>After all, when we have gone through Young’s seven +Satires, we seem to have made but an indifferent meal. They +are a sort of fricassee, with some little solid meat in them, and +yet the flavor is not always piquant. It is curious to find +him, when he pauses a moment from his satiric sketching, +recurring to his old platitudes:</p> +<blockquote><p>“Can gold calm passion, or make reason +shine?<br /> +Can we dig peace or wisdom from the mine?<br /> +Wisdom to gold prefer;”—</p> +</blockquote> +<p>platitudes which he seems inevitably to fall into, for the +same reason that some men are constantly asserting their contempt +for criticism—because he felt the opposite so keenly.</p> +<p><!-- page 236--><a name="page236"></a><span class="pagenum">p. +236</span>The outburst of genius in the earlier books of the +“Night Thoughts” is the more remarkable, that in the +interval between them and the Satires he had produced nothing but +his Pindaric odes, in which he fell far below the level of his +previous works. Two sources of this sudden strength were +the freedom of blank verse and the presence of a genuine +emotion. Most persons, in speaking of the “Night +Thoughts,” have in their minds only the two or three first +Nights, the majority of readers rarely getting beyond these, +unless, as Wilson says, they “have but few books, are poor, +and live in the country.” And in these earlier Nights +there is enough genuine sublimity and genuine sadness to bribe us +into too favorable a judgment of them as a whole. Young had +only a very few things to say or sing—such as that life is +vain, that death is imminent, that man is immortal, that virtue +is wisdom, that friendship is sweet, and that the source of +virtue is the contemplation of death and immortality—and +even in his two first Nights he had said almost all he had to say +in his finest manner. Through these first outpourings of +“complaint” we feel that the poet is really sad, that +the bird is singing over a rifled nest; and we bear with his +morbid picture of the world and of life, as the Job-like lament +of a man whom “the hand of God hath touched.” +Death has carried away his best-beloved, and that “silent +land” whither they are gone has more reality for the +desolate one than this world which is empty of their love:</p> +<blockquote><p>“This is the desert, this the solitude;<br +/> +How populous, how vital is the grave!”</p> +</blockquote> +<p>Joy died with the loved one:</p> + +<blockquote><p> “The +disenchanted earth<br /> +Lost all her lustre. Where her glitt’ring towers?<br +/> +Her golden mountains, where? All darkened down<br /> +To naked waste; a dreary vale of tears:<br /> +<i>The great magician’s dead</i>!”</p> +</blockquote> +<p>Under the pang of parting, it seems to the bereaved man as if +love were only a nerve to suffer with, and he sickens at the +thought of every joy of which he must one day +say—“<i>it </i><!-- page 237--><a +name="page237"></a><span class="pagenum">p. +237</span><i>was</i>.” In its unreasoning anguish, +the soul rushes to the idea of perpetuity as the one element of +bliss:</p> +<blockquote><p>“O ye blest scenes of permanent +delight!—<br /> +Could ye, so rich in rapture, fear an end,—<br /> +That ghastly thought would drink up all your joy,<br /> +And quite unparadise the realms of light.”</p> +</blockquote> +<p>In a man under the immediate pressure of a great sorrow, we +tolerate morbid exaggerations; we are prepared to see him turn +away a weary eye from sunlight and flowers and sweet human faces, +as if this rich and glorious life had no significance but as a +preliminary of death; we do not criticise his views, we +compassionate his feelings. And so it is with Young in +these earlier Nights. There is already some artificiality +even in his grief, and feeling often slides into rhetoric, but +through it all we are thrilled with the unmistakable cry of pain, +which makes us tolerant of egoism and hyperbole:</p> +<blockquote><p>“In every varied posture, place, and +hour,<br /> +How widow’d every thought of every joy!<br /> +Thought, busy thought! too busy for my peace!<br /> +Through the dark postern of time long elapsed<br /> +Led softly, by the stillness of the night,—<br /> +Led like a murderer (and such it proves!)<br /> +Strays (wretched rover!) o’er the pleasing past,—<br +/> +In quest of wretchedness, perversely strays;<br /> +And finds all desert now; and meets the ghosts<br /> +Of my departed joys.”</p> +</blockquote> +<p>But when he becomes didactic, rather than +complaining—when he ceases to sing his sorrows, and begins +to insist on his opinions—when that distaste for life which +we pity as a transient feeling is thrust upon us as a theory, we +become perfectly cool and critical, and are not in the least +inclined to be indulgent to false views and selfish +sentiments.</p> +<p>Seeing that we are about to be severe on Young’s +failings and failures, we ought, if a reviewer’s space were +elastic, to dwell also on his merits—on the startling vigor +of his imagery—on the occasional grandeur of his +thought—on the piquant force of that grave satire into +which his meditations continually run. But, since our +“limits” are rigorous, we must content ourselves with +the less agreeable half of the critic’s duty; and <!-- page +238--><a name="page238"></a><span class="pagenum">p. 238</span>we +may the rather do so, because it would be difficult to say +anything new of Young, in the way of admiration, while we think +there are many salutary lessons remaining to be drawn from his +faults.</p> +<p>One of the most striking characteristics of Young is his +<i>radical insincerity as a poetic artist</i>. This, added +to the thin and artificial texture of his wit, is the true +explanation of the paradox—that a poet who is often +inopportunely witty has the opposite vice of bombastic +absurdity. The source of all grandiloquence is the want of +taking for a criterion the true qualities of the object described +or the emotion expressed. The grandiloquent man is never +bent on saying what he feels or what he sees, but on producing a +certain effect on his audience; hence he may float away into +utter inanity without meeting any criterion to arrest him. +Here lies the distinction between grandiloquence and genuine +fancy or bold imaginativeness. The fantastic or the boldly +imaginative poet may be as sincere as the most realistic: he is +true to his own sensibilities or inward vision, and in his +wildest flights he never breaks loose from his +criterion—the truth of his own mental state. Now, +this disruption of language from genuine thought and feeling is +what we are constantly detecting in Young; and his insincerity is +the more likely to betray him into absurdity, because he +habitually treats of abstractions, and not of concrete objects or +specific emotions. He descants perpetually on virtue, +religion, “the good man,” life, death, immortality, +eternity—subjects which are apt to give a factitious +grandeur to empty wordiness. When a poet floats in the +empyrean, and only takes a bird’s-eye view of the earth, +some people accept the mere fact of his soaring for sublimity, +and mistake his dim vision of earth for proximity to +heaven. Thus:</p> +<blockquote><p>“His hand the good man fixes on the +skies,<br /> +And bids earth roll, nor feels her idle whirl,”</p> +</blockquote> +<p>may, perhaps, pass for sublime with some readers. But +pause a moment to realize the image, and the monstrous absurdity +of a man’s grasping the skies, and hanging habitually +suspended <!-- page 239--><a name="page239"></a><span +class="pagenum">p. 239</span>there, while he contemptuously bids +the earth roll, warns you that no genuine feeling could have +suggested so unnatural a conception. Again,</p> +<blockquote><p>“See the man immortal: him, I mean,<br /> +Who lives as such; whose heart, full bent on Heaven,<br /> +Leans all that way, his bias to the stars.”</p> +</blockquote> +<p>This is worse than the previous example: for you can at least +form some imperfect conception of a man hanging from the skies, +though the position strikes you as uncomfortable and of no +particular use; but you are utterly unable to imagine how his +heart can lean toward the stars. Examples of such vicious +imagery, resulting from insincerity, may be found, perhaps, in +almost every page of the “Night Thoughts.” But +simple assertions or aspirations, undisguised by imagery, are +often equally false. No writer whose rhetoric was checked +by the slightest truthful intentions could have said—</p> +<blockquote><p>“An eye of awe and wonder let me roll,<br /> +And roll forever.”</p> +</blockquote> +<p>Abstracting the more poetical associations with the eye, this +is hardly less absurd than if he had wished to stand forever with +his mouth open.</p> +<p>Again:</p> + +<blockquote><p> “Far +beneath<br /> +A soul immortal is a mortal joy.”</p> +</blockquote> +<p>Happily for human nature, we are sure no man really believes +that. Which of us has the impiety not to feel that our +souls are only too narrow for the joy of looking into the +trusting eyes of our children, of reposing on the love of a +husband or a wife—nay, of listening to the divine voice of +music, or watching the calm brightness of autumnal +afternoons? But Young could utter this falsity without +detecting it, because, when he spoke of “mortal +joys,” he rarely had in his mind any object to which he +could attach sacredness. He was thinking of bishoprics, and +benefices, of smiling monarchs, patronizing prime ministers, and +a “much indebted muse.” <!-- page 240--><a +name="page240"></a><span class="pagenum">p. 240</span>Of anything +between these and eternal bliss he was but rarely and moderately +conscious. Often, indeed, he sinks very much below even the +bishopric, and seems to have no notion of earthly pleasure but +such as breathes gaslight and the fumes of wine. His +picture of life is precisely such as you would expect from a man +who has risen from his bed at two o’clock in the afternoon +with a headache and a dim remembrance that he has added to his +“debts of honor:”</p> +<blockquote><p>“What wretched repetition cloys us here!<br +/> +What periodic potions for the sick,<br /> +Distemper’d bodies, and distemper’d minds?”</p> +</blockquote> +<p>And then he flies off to his usual antithesis:</p> +<blockquote><p>“In an eternity what scenes shall strike!<br +/> +Adventures thicken, novelties surprise!”</p> +</blockquote> +<p>“Earth” means lords and levees, duchesses and +Dalilahs, South-Sea dreams, and illegal percentage; and the only +things distinctly preferable to these are eternity and the +stars. Deprive Young of this antithesis, and more than half +his eloquence would be shrivelled up. Place him on a breezy +common, where the furze is in its golden bloom, where children +are playing, and horses are standing in the sunshine with +fondling necks, and he would have nothing to say. Here are +neither depths of guilt nor heights of glory; and we doubt +whether in such a scene he would be able to pay his usual +compliment to the Creator:</p> +<blockquote><p>“Where’er I turn, what claim on all +applause!”</p> +</blockquote> +<p>It is true that he sometimes—not often—speaks of +virtue as capable of sweetening life, as well as of taking the +sting from death and winning heaven; and, lest we should be +guilty of any unfairness to him, we will quote the two passages +which convey this sentiment the most explicitly. In the one +he gives “Lorenzo” this excellent recipe for +obtaining cheerfulness:</p> + +<blockquote><p> “Go, +fix some weighty truth;<br /> +Chain down some passion; do some generous good;<br /> +Teach Ignorance to see, or Grief to smile;<br /> +<!-- page 241--><a name="page241"></a><span class="pagenum">p. +241</span>Correct thy friend; befriend thy greatest foe;<br /> +Or, with warm heart, and confidence divine,<br /> +Spring up, and lay strong hold on Him who made thee.”</p> +</blockquote> +<p>The other passage is vague, but beautiful, and its music has +murmured in our minds for many years:</p> + +<blockquote><p> “The +cuckoo seasons sing<br /> +The same dull note to such as nothing prize<br /> +But what those seasons from the teeming earth<br /> +To doting sense indulge. But nobler minds,<br /> +Which relish fruit unripened by the sun,<br /> +Make their days various; various as the dyes<br /> +On the dove’s neck, which wanton in his rays.<br /> +On minds of dove-like innocence possess’d,<br /> +On lighten’d minds that bask in Virtue’s beams,<br /> +Nothing hangs tedious, nothing old revolves<br /> +In that for which they long, for which they live.<br /> +Their glorious efforts, winged with heavenly hopes,<br /> +Each rising morning sees still higher rise;<br /> +Each bounteous dawn its novelty presents<br /> +To worth maturing, new strength, lustre, fame;<br /> +While Nature’s circle, like a chariot wheel,<br /> +Boiling beneath their elevated aims,<br /> +Makes their fair prospect fairer every hour;<br /> +Advancing virtue in a line to bliss.”</p> +</blockquote> +<p>Even here, where he is in his most amiable mood, you see at +what a telescopic distance he stands from mother Earth and simple +human joys—“Nature’s circle rolls +beneath.” Indeed, we remember no mind in poetic +literature that seems to have absorbed less of the beauty and the +healthy breath of the common landscape than Young’s. +His images, often grand and finely presented—witness that +sublimely sudden leap of thought,</p> +<blockquote><p>“Embryos we must be till we burst the +shell,<br /> +<i>Yon ambient azure shell</i>, and spring to +life”—</p> +</blockquote> +<p>lie almost entirely within that circle of observation which +would be familiar to a man who lived in town, hung about the +theatres, read the newspaper, and went home often by moon and +starlight.</p> +<p>There is no natural object nearer than the moon that seems to +have any strong attraction for him, and even to the moon he +chiefly appeals for patronage, and “pays his court” +to her. It is reckoned among the many deficiencies of +“Lorenzo” <!-- page 242--><a name="page242"></a><span +class="pagenum">p. 242</span>that he “never asked the moon +one question”—an omission which Young thinks +eminently unbecoming a rational being. He describes nothing +so well as a comet, and is tempted to linger with fond detail +over nothing more familiar than the day of judgment and an +imaginary journey among the stars. Once on Saturn’s +ring he feels at home, and his language becomes quite easy:</p> + +<blockquote><p> “What +behold I now?<br /> +A wilderness of wonders burning round,<br /> +Where larger suns inhabit higher spheres;<br /> +Perhaps <i>the villas of descending gods</i>!”</p> +</blockquote> +<p>It is like a sudden relief from a strained posture when, in +the “Night Thoughts,” we come on any allusion that +carries us to the lanes, woods, or fields. Such allusions +are amazingly rare, and we could almost count them on a single +hand. That we may do him no injustice, we will quote the +three best:</p> +<blockquote><p>“Like <i>blossom’d trees +o’erturned by vernal storm</i>,<br /> +Lovely in death the beauteous ruin lay.</p> +<p style="text-align: center">* * * * *</p> +<p>“In the same brook none ever bathed him twice:<br /> +To the same life none ever twice awoke.<br /> +We call the brook the same—the same we think<br /> +Our life, though still more rapid in its flow;<br /> +Nor mark the much irrevocably lapsed<br /> +And mingled with the sea.”</p> +<p style="text-align: center">* * * * *</p> +<p>“The crown of manhood is a winter joy;<br /> +An evergreen that stands the northern blast,<br /> +And blossoms in the rigor of our fate.”</p> +</blockquote> +<p>The adherence to abstractions, or to the personification of +abstractions, is closely allied in Young to the <i>want of +genuine emotion</i>. He sees virtue sitting on a mount +serene, far above the mists and storms of earth; he sees Religion +coming down from the skies, with this world in her left hand and +the other world in her right; but we never find him dwelling on +virtue or religion as it really exists—in the emotions of a +man dressed in an ordinary coat, and seated by his fireside of an +evening, with his hand resting on the head of his little +daughter, in courageous effort for unselfish ends, in the <!-- +page 243--><a name="page243"></a><span class="pagenum">p. +243</span>internal triumph of justice and pity over personal +resentment, in all the sublime self-renunciation and sweet +charities which are found in the details of ordinary life. +Now, emotion links itself with particulars, and only in a faint +and secondary manner with abstractions. An orator may +discourse very eloquently on injustice in general, and leave his +audience cold; but let him state a special case of oppression, +and every heart will throb. The most untheoretic persons +are aware of this relation between true emotion and particular +facts, as opposed to general terms, and implicitly recognize it +in the repulsion they feel toward any one who professes strong +feeling about abstractions—in the interjectional +“Humbug!” which immediately rises to their +lips. Wherever abstractions appear to excite strong +emotion, this occurs in men of active intellect and imagination, +in whom the abstract term rapidly and vividly calls up the +particulars it represents, these particulars being the true +source of the emotion; and such men, if they wished to express +their feeling, would be infallibly prompted to the presentation +of details. Strong emotion can no more be directed to +generalities apart from particulars, than skill in figures can be +directed to arithmetic apart from numbers. Generalities are +the refuge at once of deficient intellectual activity and +deficient feeling.</p> +<p>If we except the passages in “Philander,” +“Narcissa,” and “Lucia,” there is hardly +a trace of human sympathy, of self-forgetfulness in the joy or +sorrow of a fellow-being, throughout this long poem, which +professes to treat the various phases of man’s +destiny. And even in the “Narcissa” Night, +Young repels us by the low moral tone of his exaggerated +lament. This married step-daughter died at Lyons, and, +being a Protestant, was denied burial, so that her friends had to +bury her in secret—one of the many miserable results of +superstition, but not a fact to throw an educated, still less a +Christian man, into a fury of hatred and vengeance, in +contemplating it after the lapse of five years. Young, +however, takes great pains to simulate a bad feeling:</p> + +<blockquote><p> <!-- +page 244--><a name="page244"></a><span class="pagenum">p. +244</span>“Of grief<br /> +And indignation rival bursts I pour’d,<br /> +Half execration mingled with my pray’r;<br /> +Kindled at man, while I his God adored;<br /> +Sore grudg’d the savage land her sacred dust;<br /> +Stamp’d the cursed soil; <i>and with humanity</i><br /> +(<i>Denied Narcissa</i>) <i>wish’d them all a +grave</i>.”</p> +</blockquote> +<p>The odiously bad taste of this last clause makes us hope that +it is simply a platitude, and not intended as witticism, until he +removes the possibility of this favorable doubt by immediately +asking, “Flows my resentment into guilt?”</p> +<p>When, by an afterthought, he attempts something like sympathy, +he only betrays more clearly his want of it. Thus, in the +first Night, when he turns from his private griefs to depict +earth as a hideous abode of misery for all mankind, and asks,</p> +<blockquote><p>“What then am I, who sorrow for +myself?”</p> +</blockquote> +<p>he falls at once into calculating the benefit of sorrowing for +others:</p> +<blockquote><p>“More generous sorrow, while it sinks, +exalts;<br /> +<i>And conscious virtue mitigates the pang</i>.<br /> +Nor virtue, more than prudence, bids me give<br /> +Swollen thought a second channel.”</p> +</blockquote> +<p>This remarkable negation of sympathy is in perfect consistency +with Young’s theory of ethics:</p> + +<blockquote><p> “Virtue +is a crime,<br /> +A crime of reason, if it costs us pain<br /> +Unpaid.”</p> +</blockquote> +<p>If there is no immortality for man—</p> +<blockquote><p>“Sense! take the rein; blind Passion, drive +us on;<br /> +And Ignorance! befriend us on our way. . .<br /> +Yes; give the pulse full empire; live the Brute,<br /> +Since as the brute we die. The sum of man,<br /> +Of godlike man, to revel and to rot.”</p> +<p style="text-align: center">* * * * *</p> +<p>“If this life’s gain invites him to the deed,<br +/> +Why not his country sold, his father slain?”</p> +<p style="text-align: center">* * * * *</p> +<p>“Ambition, avarice, by the wise disdain’d,<br /> +Is perfect wisdom, while mankind are fools,<br /> +And think a turf or tombstone covers all.”</p> +<p style="text-align: center">* * * * *</p> +<p><!-- page 245--><a name="page245"></a><span class="pagenum">p. +245</span>“Die for thy country, thou romantic fool!<br /> +Seize, seize the plank thyself, and let her sink.”</p> +<p style="text-align: center">* * * * *</p> +<p>“As in the dying parent dies the child,<br /> +Virtue with Immortality expires.<br /> +Who tells me he denies his soul immortal,<br /> +<i>Whate’er his boost</i>, <i>has told me he’s a +knave</i>.<br /> +<i>His duty ’tis to love himself alone</i>.<br /> +<i>Nor care though mankind perish if he smiles</i>.”</p> +</blockquote> +<p>We can imagine the man who “denies his soul +immortal,” replying, “It is quite possible that +<i>you</i> would be a knave, and love yourself alone, if it were +not for your belief in immortality; but you are not to force upon +me what would result from your own utter want of moral +emotion. I am just and honest, not because I expect to live +in another world, but because, having felt the pain of injustice +and dishonesty toward myself, I have a fellow-feeling with other +men, who would suffer the same pain if I were unjust or dishonest +toward them. Why should I give my neighbor short weight in +this world, because there is not another world in which I should +have nothing to weigh out to him? I am honest, because I +don’t like to inflict evil on others in this life, not +because I’m afraid of evil to myself in another. The +fact is, I do <i>not</i> love myself alone, whatever logical +necessity there may be for that in your mind. I have a +tender love for my wife, and children, and friends, and through +that love I sympathize with like affections in other men. +It is a pang to me to witness the sufferings of a fellow-being, +and I feel his suffering the more acutely because he is +<i>mortal</i>—because his life is so short, and I would +have it, if possible, filled with happiness and not misery. +Through my union and fellowship with the men and women I +<i>have</i> seen, I feel a like, though a fainter, sympathy with +those I have <i>not</i> seen; and I am able so to live in +imagination with the generations to come, that their good is not +alien to me, and is a stimulus to me to labor for ends which may +not benefit myself, but will benefit them. It is possible +that you may prefer to ‘live the brute,’ to sell your +country, or to slay your father, if you were not afraid of some +disagreeable consequences from <!-- page 246--><a +name="page246"></a><span class="pagenum">p. 246</span>the +criminal laws of another world; but even if I could conceive no +motive but my own worldly interest or the gratification of my +animal desire, I have not observed that beastliness, treachery, +and parricide are the direct way to happiness and comfort on +earth. And I should say, that if you feel no motive to +common morality but your fear of a criminal bar in heaven, you +are decidedly a man for the police on earth to keep their eye +upon, since it is matter of world-old experience that fear of +distant consequences is a very insufficient barrier against the +rush of immediate desire. Fear of consequences is only one +form of egoism, which will hardly stand against half a dozen +other forms of egoism bearing down upon it. And in +opposition to your theory that a belief in immortality is the +only source of virtue, I maintain that, so far as moral action is +dependent on that belief, so far the emotion which prompts it is +not truly moral—is still in the stage of egoism, and has +not yet attained the higher development of sympathy. In +proportion as a man would care less for the rights and welfare of +his fellow, if he did not believe in a future life, in that +proportion is he wanting in the genuine feelings of justice and +benevolence; as the musician who would care less to play a sonata +of Beethoven’s finely in solitude than in public, where he +was to be paid for it, is wanting in genuine enthusiasm for +music.”</p> +<p>Thus far might answer the man who “denies himself +immortal;” and, allowing for that deficient recognition of +the finer and more indirect influences exercised by the idea of +immortality which might be expected from one who took up a +dogmatic position on such a subject, we think he would have given +a sufficient reply to Young and other theological advocates who, +like him, pique themselves on the loftiness of their doctrine +when they maintain that “virtue with immortality +expires.” We may admit, indeed, that if the better +part of virtue consists, as Young appears to think, in contempt +for mortal joys, in “meditation of our own decease,” +and in “applause” of God in the style of a +congratulatory address to Her Majesty—all which has small +relation to the well-being of <!-- page 247--><a +name="page247"></a><span class="pagenum">p. 247</span>mankind on +this earth—the motive to it must be gathered from something +that lies quite outside the sphere of human sympathy. But, +for certain other elements of virtue, which are of more obvious +importance to untheological minds—a delicate sense of our +neighbor’s rights, an active participation in the joys and +sorrows of our fellow-men, a magnanimous acceptance of privation +or suffering for ourselves when it is the condition of good to +others, in a word, the extension and intensification of our +sympathetic nature—we think it of some importance to +contend that they have no more direct relation to the belief in a +future state than the interchange of gases in the lungs has to +the plurality of worlds. Nay, to us it is conceivable that +in some minds the deep pathos lying in the thought of human +mortality—that we are here for a little while and then +vanish away, that this earthly life is all that is given to our +loved ones and to our many suffering fellow-men—lies nearer +the fountains of moral emotion than the conception of extended +existence. And surely it ought to be a welcome fact, if the +thought of <i>mortality</i>, as well as of immortality, be +favorable to virtue. Do writers of sermons and religious +novels prefer that men should be vicious in order that there may +be a more evident political and social necessity for printed +sermons and clerical fictions? Because learned gentlemen +are theological, are we to have no more simple honesty and +good-will? We can imagine that the proprietors of a patent +water-supply have a dread of common springs; but, for our own +part, we think there cannot be too great a security against a +lack of fresh water or of pure morality. To us it is a +matter of unmixed rejoicing that this latter necessary of +healthful life is independent of theological ink, and that its +evolution is insured in the interaction of human souls as +certainly as the evolution of science or of art, with which, +indeed, it is but a twin ray, melting into them with undefinable +limits.</p> +<p>To return to Young. We can often detect a man’s +deficiencies in what he admires more clearly than in what he +contemns—in the sentiments he presents as laudable rather +than in those <!-- page 248--><a name="page248"></a><span +class="pagenum">p. 248</span>he decries. And in +Young’s notion of what is lofty he casts a shadow by which +we can measure him without further trouble. For example, in +arguing for human immortality, he says:</p> +<blockquote><p>“First, what is <i>true ambition</i>? +The pursuit<br /> +Of glory <i>nothing less than man can share</i>.</p> +<p>* * * *</p> +<p>The Visible and Present are for brutes,<br /> +A slender portion, and a narrow bound!<br /> +These Reason, with an energy divine,<br /> +O’erleaps, and claims the Future and Unseen;<br /> +The vast Unseen, the Future fathomless!<br /> +When the great soul buoys up to this high point,<br /> +Leaving gross Nature’s sediments below,<br /> +Then, and then only, Adam’s offspring quits<br /> +The sage and hero of the fields and woods,<br /> +Asserts his rank, and rises into man.”</p> +</blockquote> +<p>So, then, if it were certified that, as some benevolent minds +have tried to infer, our dumb fellow-creatures would share a +future existence, in which it is to be hoped we should neither +beat, starve, nor maim them, our ambition for a future life would +cease to be “lofty!” This is a notion of +loftiness which may pair off with Dr. Whewell’s celebrated +observation, that Bentham’s moral theory is low because it +includes justice and mercy to brutes.</p> +<p>But, for a reflection of Young’s moral personality on a +colossal scale, we must turn to those passages where his rhetoric +is at its utmost stretch of inflation—where he addresses +the Deity, discourses of the Divine operations, or describes the +last judgment. As a compound of vulgar pomp, crawling +adulation, and hard selfishness, presented under the guise of +piety, there are few things in literature to surpass the Ninth +Night, entitled “Consolation,” especially in the +pages where he describes the last judgment—a subject to +which, with naïve self-betrayal, he applies phraseology, +favored by the exuberant penny-a-liner. Thus, when God +descends, and the groans of hell are opposed by “shouts of +joy,” much as cheers and groans contend at a public meeting +where the resolutions are <i>not</i> passed unanimously, the poet +completes his climax in this way:</p> +<blockquote><p><!-- page 249--><a name="page249"></a><span +class="pagenum">p. 249</span>“Hence, in one peal of loud, +eternal praise,<br /> +The <i>charmed spectators</i> thunder their applause.”</p> +</blockquote> +<p>In the same taste he sings:</p> +<blockquote><p>“Eternity, the various sentence past,<br /> +Assigns the sever’d throng distinct abodes,<br /> +<i>Sulphureous</i> or <i>ambrosial</i>.”</p> +</blockquote> +<p>Exquisite delicacy of indication! He is too nice to be +specific as to the interior of the “sulphureous” +abode; but when once half the human race are shut up there, hear +how he enjoys turning the key on them!</p> + +<blockquote><p> “What +ensues?<br /> +The deed predominant, the deed of deeds!<br /> +Which makes a hell of hell, a <i>heaven of heaven</i>!<br /> +The goddess, with determin’d aspect turns<br /> +Her adamantine key’s enormous size<br /> +Through Destiny’s inextricable wards,<br /> +<i>Deep driving every bolt</i> on both their fates.<br /> +Then, from the crystal battlements of heaven,<br /> +Down, down she hurls it through the dark profound,<br /> +Ten thousand, thousand fathom; there to rust<br /> +And ne’er unlock her resolution more.<br /> +The deep resounds; and Hell, through all her glooms,<br /> +Returns, in groans, the melancholy roar.”</p> +</blockquote> +<p>This is one of the blessings for which Dr. Young thanks God +“most:”</p> +<blockquote><p> “For all I bless thee, +most, for the severe;<br /> +Her death—my own at hand—<i>the fiery gulf</i>,<br /> +<i>That flaming bound of wrath omnipotent</i>!<br /> +<i>It thunders</i>;—<i>but it thunders to preserve</i>;<br +/> +. . . its wholesome dread<br /> +Averts the dreaded pain; <i>its hideous groans</i><br /> +<i>Join Heaven’s sweet Hallelujahs in Thy praise</i>,<br /> +Great Source of good alone! How kind in all!<br /> +In vengeance kind! Pain, Death, Gehenna, <i>save</i>” +. . .</p> +</blockquote> +<p><i>i.e.</i>, save <i>me</i>, Dr. Young, who, in return for +that favor, promise to give my divine patron the monopoly of that +exuberance in laudatory epithet, of which specimens may be seen +at any moment in a large number of dedications and odes to kings, +queens, prime ministers, and other persons of distinction. +<i>That</i>, in Young’s conception, is what God delights +in. His crowning aim in the “drama” of the +ages, is to vindicate his own renown. The God of the +“Night Thoughts” <!-- page 250--><a +name="page250"></a><span class="pagenum">p. 250</span>is simply +Young himself “writ large”—a didactic poet, who +“lectures” mankind in the antithetic hyperbole of +mortal and immortal joys, earth and the stars, hell and heaven; +and expects the tribute of inexhaustible +“applause.” Young has no conception of religion +as anything else than egoism turned heavenward; and he does not +merely imply this, he insists on it. Religion, he tells us, +in argumentative passages too long to quote, is “ambition, +pleasure, and the love of gain,” directed toward the joys +of the future life instead of the present. And his ethics +correspond to his religion. He vacillates, indeed, in his +ethical theory, and shifts his position in order to suit his +immediate purpose in argument; but he never changes his level so +as to see beyond the horizon of mere selfishness. Sometimes +he insists, as we have seen, that the belief in a future life is +the only basis of morality; but elsewhere he tells us—</p> +<blockquote><p>“In self-applause is virtue’s golden +prize.”</p> +</blockquote> +<p>Virtue, with Young, must always squint—must never look +straight toward the immediate object of its emotion and +effort. Thus, if a man risks perishing in the snow himself +rather than forsake a weaker comrade, he must either do this +because his hopes and fears are directed to another world, or +because he desires to applaud himself afterward! Young, if +we may believe him, would despise the action as folly unless it +had these motives. Let us hope he was not so bad as he +pretended to be! The tides of the divine life in man move +under the thickest ice of theory.</p> +<p>Another indication of Young’s deficiency in moral, +<i>i.e.</i>, in sympathetic emotion, is his unintermitting habit +of pedagogic moralizing. On its theoretic and perceptive +side, morality touches science; on its emotional side, Art. +Now, the products of Art are great in proportion as they result +from that immediate prompting of innate power which we call +Genius, and not from labored obedience to a theory or rule; and +the presence of genius or innate prompting is directly opposed to +the perpetual consciousness of a rule. The action of +faculty is <!-- page 251--><a name="page251"></a><span +class="pagenum">p. 251</span>imperious, and excludes the +reflection <i>why</i> it should act. In the same way, in +proportion as morality is emotional, <i>i.e.</i>, has affinity +with Art, it will exhibit itself in direct sympathetic feeling +and action, and not as the recognition of a rule. Love does +not say, “I ought to love”—it loves. Pity +does not say, “It is right to be pitiful”—it +pities. Justice does not say, “I am bound to be +just”—it feels justly. It is only where moral +emotion is comparatively weak that the contemplation of a rule or +theory habitually mingles with its action; and in accordance with +this, we think experience, both in literature and life, has shown +that the minds which are pre-eminently didactic—which +insist on a “lesson,” and despise everything that +will not convey a moral, are deficient in sympathetic +emotion. A certain poet is recorded to have said that he +“wished everything of his burned that did not impress some +moral; even in love-verses, it might be flung in by the +way.” What poet was it who took this medicinal view +of poetry? Dr. Watts, or James Montgomery, or some other +singer of spotless life and ardent piety? Not at all. +It was <i>Waller</i>. A significant fact in relation to our +position, that the predominant didactic tendency proceeds rather +from the poet’s perception that it is good for other men to +be moral, than from any overflow of moral feeling in +himself. A man who is perpetually thinking in apothegms, +who has an unintermittent flux of admonition, can have little +energy left for simple emotion. And this is the case with +Young. In his highest flights of contemplation and his most +wailing soliloquies he interrupts himself to fling an admonitory +parenthesis at “Lorenzo,” or to hint that +“folly’s creed” is the reverse of his +own. Before his thoughts can flow, he must fix his eye on +an imaginary miscreant, who gives unlimited scope for lecturing, +and recriminates just enough to keep the spring of admonition and +argument going to the extent of nine books. It is curious +to see how this pedagogic habit of mind runs through +Young’s contemplation of Nature. As the tendency to +see our own sadness reflected in the external world has been +called by Mr. Ruskin the “pathetic fallacy,” <!-- +page 252--><a name="page252"></a><span class="pagenum">p. +252</span>so we may call Young’s disposition to see a +rebuke or a warning in every natural object, the “pedagogic +fallacy.” To his mind, the heavens are “forever +<i>scolding</i> as they shine;” and the great function of +the stars is to be a “lecture to mankind.” The +conception of the Deity as a didactic author is not merely an +implicit point of view with him; he works it out in elaborate +imagery, and at length makes it the occasion of his most +extraordinary achievement in the “art of sinking,” by +exclaiming, <i>à propos</i>, we need hardly say, of the +nocturnal heavens,</p> +<blockquote><p>“Divine Instructor! Thy first volume +this<br /> +For man’s perusal! all in <span +class="smcap">capitals</span>!”</p> +</blockquote> +<p>It is this pedagogic tendency, this sermonizing attitude of +Young’s mind, which produces the wearisome monotony of his +pauses. After the first two or three nights he is rarely +singing, rarely pouring forth any continuous melody inspired by +the spontaneous flow of thought or feeling. He is rather +occupied with argumentative insistence, with hammering in the +proofs of his propositions by disconnected verses, which he puts +down at intervals. The perpetual recurrence of the pause at +the end of the line throughout long passages makes them as +fatiguing to the ear as a monotonous chant, which consists of the +endless repetition of one short musical phrase. For +example:</p> + +<blockquote><p> “Past +hours,<br /> +If not by guilt, yet wound us by their flight,<br /> +If folly bound our prospect by the grave,<br /> +All feeling of futurity be numb’d,<br /> +All godlike passion for eternals quench’d,<br /> +All relish of realities expired;<br /> +Renounced all correspondence with the skies;<br /> +Our freedom chain’d; quite wingless our desire;<br /> +In sense dark-prison’d all that ought to soar;<br /> +Prone to the centre; crawling in the dust;<br /> +Dismounted every great and glorious aim;<br /> +Enthralled every faculty divine,<br /> +Heart-buried in the rubbish of the world.”</p> +</blockquote> +<p>How different from the easy, graceful melody of Cowper’s +blank verse! Indeed, it is hardly possible to criticise +Young without being reminded at every step of the contrast +presented <!-- page 253--><a name="page253"></a><span +class="pagenum">p. 253</span>to him by Cowper. And this +contrast urges itself upon us the more from the fact that there +is, to a certain extent, a parallelism between the “Night +Thoughts” and the “Task.” In both poems +the author achieves his greatest in virtue of the new freedom +conferred by blank verse; both poems are professionally didactic, +and mingle much satire with their graver meditations; both poems +are the productions of men whose estimate of this life was formed +by the light of a belief in immortality, and who were intensely +attached to Christianity. On some grounds we might have +anticipated a more morbid view of things from Cowper than from +Young. Cowper’s religion was dogmatically the more +gloomy, for he was a Calvinist; while Young was a +“low” Arminian, believing that Christ died for all, +and that the only obstacle to any man’s salvation lay in +his will, which he could change if he chose. There was real +and deep sadness involved in Cowper’s personal lot; while +Young, apart from his ambitious and greedy discontent, seems to +have had no great sorrow.</p> +<p>Yet, see how a lovely, sympathetic nature manifests itself in +spite of creed and circumstance! Where is the poem that +surpasses the “Task” in the genuine love it breathes, +at once toward inanimate and animate existence—in +truthfulness of perception and sincerity of presentation—in +the calm gladness that springs from a delight in objects for +their own sake, without self-reference—in divine sympathy +with the lowliest pleasures, with the most short-lived capacity +for pain? Here is no railing at the earth’s +“melancholy map,” but the happiest lingering over her +simplest scenes with all the fond minuteness of attention that +belongs to love; no pompous rhetoric about the inferiority of the +“brutes,” but a warm plea on their behalf against +man’s inconsiderateness and cruelty, and a sense of +enlarged happiness from their companionship in enjoyment; no +vague rant about human misery and human virtue, but that close +and vivid presentation of particular sorrows and privations, of +particular deeds and misdeeds, which is the direct road to the +emotions. How Cowper’s exquisite mind falls <!-- page +254--><a name="page254"></a><span class="pagenum">p. +254</span>with the mild warmth of morning sunlight on the +commonest objects, at once disclosing every detail, and investing +every detail with beauty! No object is too small to prompt +his song—not the sooty film on the bars, or the spoutless +teapot holding a bit of mignonette that serves to cheer the dingy +town-lodging with a “hint that Nature lives;” and yet +his song is never trivial, for he is alive to small objects, not +because his mind is narrow, but because his glance is clear and +his heart is large. Instead of trying to edify us by +supercilious allusions to the “brutes” and the +“stalls,” he interests us in that tragedy of the +hen-roost when the thief has wrenched the door,</p> +<blockquote><p>“Where Chanticleer amidst his harem +sleeps<br /> +<i>In unsuspecting pomp</i>;”</p> +</blockquote> +<p>in the patient cattle, that on the winter’s morning</p> +<blockquote><p> “Mourn in corners where +the fence<br /> +Screens them, and seem half petrified to sleep<br /> +<i>In unrecumbent sadness</i>;”</p> +</blockquote> +<p>in the little squirrel, that, surprised by him in his woodland +walk,</p> + +<blockquote><p> “At +once, swift as a bird,<br /> +Ascends the neighboring beech; there whisks his brush,<br /> +And perks his ears, and stamps, and cries aloud,<br /> +With all the prettiness of feign’d alarm<br /> +And anger insignificantly fierce.”</p> +</blockquote> +<p>And then he passes into reflection, not with curt apothegm and +snappish reproof, but with that melodious flow of utterance which +belongs to thought when it is carried along in a stream of +feeling:</p> +<blockquote><p>“The heart is hard in nature, and unfit<br +/> +For human fellowship, as being void<br /> +Of sympathy, and therefore dead alike<br /> +To love and friendship both, that is not pleased<br /> +With sight of animals enjoying life,<br /> +Nor feels their happiness augment his own.”</p> +</blockquote> +<p>His large and tender heart embraces the most every-day forms +of human life—the carter driving his team through the +wintry storm; the cottager’s wife who, painfully nursing +the embers on her hearth, while her infants “sit cowering +o’er the sparks,”</p> +<blockquote><p>“Retires, content to quake, so they be +warm’d;”</p> +</blockquote> +<p>or the villager, with her little ones, going out to pick</p> +<blockquote><p>“A cheap but wholesome salad from the +brook;”</p> +</blockquote> +<p><!-- page 255--><a name="page255"></a><span class="pagenum">p. +255</span>and he compels our colder natures to follow his in its +manifold sympathies, not by exhortations, not by telling us to +meditate at midnight, to “indulge” the thought of +death, or to ask ourselves how we shall “weather an eternal +night,” <i>but by presenting to us the object of his +compassion truthfully and lovingly</i>. And when he handles +greater themes, when he takes a wider survey, and considers the +men or the deeds which have a direct influence on the welfare of +communities and nations, there is the same unselfish warmth of +feeling, the same scrupulous truthfulness. He is never +vague in his remonstrance or his satire, but puts his finger on +some particular vice or folly which excites his indignation or +“dissolves his heart in pity,” because of some +specific injury it does to his fellow-man or to a sacred +cause. And when he is asked why he interests himself about +the sorrows and wrongs of others, hear what is the reason he +gives. Not, like Young, that the movements of the planets +show a mutual dependence, and that</p> +<blockquote><p>“Thus man his sovereign duty learns in +this<br /> +Material picture of benevolence,”</p> +</blockquote> +<p>or that—</p> +<blockquote><p>“More generous sorrow, while it sinks, +exalts,<br /> +And conscious virtue mitigates the pang.”</p> +</blockquote> +<p>What is Cowper’s answer, when he imagines some +“sage, erudite, profound,” asking him +“What’s the world to you?”</p> +<blockquote><p>“Much. <i>I was born of woman</i>, +<i>and drew milk</i><br /> +<i>As sweet as charity from human breasts</i>.<br /> +I think, articulate, I laugh and weep,<br /> +And exercise all functions of a man.<br /> +How then should I and any man that lives<br /> +Be strangers to each other?”</p> +</blockquote> +<p>Young is astonished that men can make war on each +other—that any one can “seize his brother’s +throat,” while</p> +<blockquote><p>“The Planets cry, +‘Forbear.’”</p> +</blockquote> +<p>Cowper weeps because</p> +<blockquote><p>“There is no flesh in man’s obdurate +heart:<br /> +<i>It does not feel for man</i>.”</p> +</blockquote> +<p>Young applauds God as a monarch with an empire and a court +quite superior to the English, or as an author who produces +“volumes for man’s perusal.” Cowper sees +his father’s love in all the gentle pleasures of the home +fireside, in the charms even of the wintry landscape, and +thinks—</p> +<blockquote><p><!-- page 256--><a name="page256"></a><span +class="pagenum">p. 256</span>“Happy who walks with him! +whom what he finds<br /> +Of flavor or of scent in fruit or flower,<br /> +Or what he views of beautiful or grand<br /> +In nature, from the broad, majestic oak<br /> +To the green blade that twinkles in the sun,<br /> +<i>Prompts with remembrance of a present God</i>.”</p> +</blockquote> +<p>To conclude—for we must arrest ourselves in a contrast +that would lead us beyond our bounds. Young flies for his +utmost consolation to the day of judgment, when</p> + +<blockquote><p> “Final +Ruin fiercely drives<br /> +Her ploughshare o’er creation;”</p> +</blockquote> +<p>when earth, stars, and sun are swept aside,</p> +<blockquote><p>“And now, all dross removed, Heaven’s +own pure day,<br /> +Full on the confines of our ether, flames:<br /> +While (dreadful contrast!) far (how far!) beneath,<br /> +Hell, bursting, belches forth her blazing seas,<br /> +And storms suphureous; her voracious jaws<br /> +Expanding wide, and roaring for her prey,”</p> +</blockquote> +<p>Dr. Young and similar “ornaments of religion and +virtue” passing of course with grateful +“applause” into the upper region. Cowper finds +his highest inspiration in the Millennium—in the +restoration of this our beloved home of earth to perfect holiness +and bliss, when the Supreme</p> +<blockquote><p>“Shall visit earth in mercy; shall +descend<br /> +Propitious in his chariot paved with love;<br /> +And what his storms have blasted and defaced<br /> +For man’s revolt, shall with a smile repair.”</p> +</blockquote> +<p>And into what delicious melody his song flows at the thought +of that blessedness to be enjoyed by future generations on +earth!</p> +<blockquote><p>“The dwellers in the vales and on the +rocks<br /> +Shout to each other, and the mountains tops<br /> +From distant mountains catch the flying joy;<br /> +Till, nation after nation taught the strain,<br /> +Earth rolls the rapturous Hosanna round!”</p> +</blockquote> +<p>The sum of our comparison is this: In Young we have the type +of that deficient human sympathy, that impiety toward the present +and the visible, which flies for its motives, its sanctities, and +its religion, to the remote, the vague, and the unknown: in +Cowper we have the type of that genuine love which cherishes +things in proportion to their nearness, and feels its reverence +grow in proportion to the intimacy of its knowledge.</p> +<h3><!-- page 257--><a name="page257"></a><span +class="pagenum">p. 257</span>VIII. THE INFLUENCE OF +RATIONALISM. <a name="citation257"></a><a href="#footnote257" +class="citation">[257]</a></h3> +<p>There is a valuable class of books on great subjects which +have something of the character and functions of good popular +lecturing. They are not original, not subtle, not of close +logical texture, not exquisite either in thought or style; but by +virtue of these negatives they are all the more fit to act on the +average intelligence. They have enough of organizing +purpose in them to make their facts illustrative, and to leave a +distinct result in the mind even when most of the facts are +forgotten; and they have enough of vagueness and vacillation in +their theory to win them ready acceptance from a mixed +audience. The vagueness and vacillation are not devices of +timidity; they are the honest result of the writer’s own +mental character, which adapts him to be the instructor and the +favorite of “the general reader.” For the most +part, the general reader of the present day does not exactly know +what distance he goes; he only knows that he does not go +“too far.” Of any remarkable thinker, whose +writings have excited controversy, he likes to have it said that +“his errors are to be deplored,” leaving it not too +certain what those errors are; he is fond of what may be called +disembodied opinions, that float in vapory phrases above all +systems of thought or action; he likes an undefined Christianity +which opposes itself to nothing in particular, an undefined +education of the people, an undefined amelioration of all things: +in fact, he likes sound views—nothing extreme, but +something between the excesses of the past and the excesses of +the present. This modern type of the general reader may be +known in conversation by the cordiality with which he assents to +indistinct, blurred statements: say that black is black, he will +shake his head and hardly think it; say that black is not so very +black, he will reply, “Exactly.” <!-- page +258--><a name="page258"></a><span class="pagenum">p. 258</span>He +has no hesitation, if you wish it, even to get up at a public +meeting and express his conviction that at times, and within +certain limits, the radii of a circle have a tendency to be +equal; but, on the other hand, he would urge that the spirit of +geometry may be carried a little too far. His only bigotry +is a bigotry against any clearly defined opinion; not in the +least based on a scientific scepticism, but belonging to a lack +of coherent thought—a spongy texture of mind, that +gravitates strongly to nothing. The one thing he is staunch +for is, the utmost liberty of private haziness.</p> +<p>But precisely these characteristics of the general reader, +rendering him incapable of assimilating ideas unless they are +administered in a highly diluted form, make it a matter of +rejoicing that there are clever, fair-minded men, who will write +books for him—men very much above him in knowledge and +ability, but not too remote from him in their habits of thinking, +and who can thus prepare for him infusions of history and science +that will leave some solidifying deposit, and save him from a +fatal softening of the intellectual skeleton. Among such +serviceable writers, Mr. Lecky’s “History of the Rise +and Influence of the Spirit of Rationalism in Europe” +entitles him to a high place. He has prepared himself for +its production by an unusual amount of well-directed reading; he +has chosen his facts and quotations with much judgment; and he +gives proof of those important moral qualifications, +impartiality, seriousness, and modesty. This praise is +chiefly applicable to the long chapter on the history of Magic +and Witchcraft, which opens the work, and to the two chapters on +the antecedents and history of Persecution, which occur, the one +at the end of the first volume, the other at the beginning of the +second. In these chapters Mr. Lecky has a narrower and +better-traced path before him than in other portions of his work; +he is more occupied with presenting a particular class of facts +in their historical sequence, and in their relation to certain +grand tide-marks of opinion, than with disquisition; and his +writing is freer than elsewhere from an apparent confusedness of +thought and an exuberance of approximative phrases, which can be +serviceable in no other way than as diluents needful for the sort +of reader we have just described.</p> +<p>The history of magic and witchcraft has been judiciously +chosen by Mr. Lecky as the subject of his first section on the +Declining Sense of the Miraculous, because it is strikingly +illustrative of a position with the truth of which he is strongly +<!-- page 259--><a name="page259"></a><span class="pagenum">p. +259</span>impressed, though he does not always treat of it with +desirable clearness and precision, namely, that certain beliefs +become obsolete, not in consequence of direct arguments against +them, but because of their incongruity with prevalent habits of +thought. Here is his statement of the two “classes of +influences” by which the mass of men, in what is called +civilized society, get their beliefs gradually modified:</p> +<blockquote><p>“If we ask why it is that the world has +rejected what was once so universally and so intensely believed, +why a narrative of an old woman who had been seen riding on a +broomstick, or who was proved to have transformed herself into a +wolf, and to have devoured the flocks of her neighbors, is deemed +so entirely incredible, most persons would probably be unable to +give a very definite answer to the question. It is not +because we have examined the evidence and found it insufficient, +for the disbelief always precedes, when it does not prevent, +examination. It is rather because the idea of absurdity is +so strongly attached to such narratives, that it is difficult +even to consider them with gravity. Yet at one time no such +improbability was felt, and hundreds of persons have been burnt +simply on the two grounds I have mentioned.</p> +<p>“When so complete a change takes place in public +opinion, it may be ascribed to one or other of two causes. +It may be the result of a controversy which has conclusively +settled the question, establishing to the satisfaction of all +parties a clear preponderance of argument or fact in favor of one +opinion, and making that opinion a truism which is accepted by +all enlightened men, even though they have not themselves +examined the evidence on which it rests. Thus, if any one +in a company of ordinarily educated persons were to deny the +motion of the earth, or the circulation of the blood, his +statement would be received with derision, though it is probable +that some of his audience would be unable to demonstrate the +first truth, and that very few of them could give sufficient +reasons for the second. They may not themselves be able to +defend their position; but they are aware that, at certain known +periods of history, controversies on those subjects took place, +and that known writers then brought forward some definite +arguments or experiments, which were ultimately accepted by the +whole learned world as rigid and conclusive demonstrations. +It is possible, also, for as complete a change to be effected by +what is called the spirit of the age. The general +intellectual tendencies pervading the literature of a century +profoundly modify the character of the public mind. They +form a new tone and habit of thought. They alter the +measure of probability. They create new attractions and new +antipathies, and they eventually cause as absolute a rejection of +certain old opinions as could be produced by the most cogent and +definite arguments.”</p> +</blockquote> +<p>Mr. Lecky proceeds to some questionable views concerning the +evidences of witchcraft, which seem to be irreconcilable even +with his own remarks later on; but they lead him to the <!-- page +260--><a name="page260"></a><span class="pagenum">p. +260</span>statement, thoroughly made out by his historical +survey, that “movement was mainly silent, unargumentative, +and insensible; that men came gradually to disbelieve in +witchcraft, because they came gradually to look upon it as +absurd; and that this new tone of thought appeared, first of all, +in those who were least subject to theological influences, and +soon spread through the educated laity, and, last of all, took +possession of the clergy.”</p> +<p>We have rather painful proof that this “second class of +influences,” with a vast number go hardly deeper than +Fashion, and that witchcraft to many of us is absurd only on the +same ground that our grandfathers’ gigs are absurd. +It is felt preposterous to think of spiritual agencies in +connection with ragged beldames soaring on broomsticks, in an age +when it is known that mediums of communication with the invisible +world are usually unctuous personages dressed in excellent +broadcloth, who soar above the curtain-poles without any +broomstick, and who are not given to unprofitable +intrigues. The enlightened imagination rejects the figure +of a witch with her profile in dark relief against the moon and +her broomstick cutting a constellation. No undiscovered +natural laws, no names of “respectable” witnesses, +are invoked to make us feel our presumption in questioning the +diabolic intimacies of that obsolete old woman, for it is known +now that the undiscovered laws, and the witnesses qualified by +the payment of income tax, are all in favor of a different +conception—the image of a heavy gentleman in boots and +black coat-tails foreshortened against the cornice. Yet no +less a person than Sir Thomas Browne once wrote that those who +denied there were witches, inasmuch as they thereby denied +spirits also, were “obliquely and upon consequence a sort, +not of infidels, but of atheists.” At present, +doubtless, in certain circles, unbelievers in heavy gentlemen who +float in the air by means of undiscovered laws are also taxed +with atheism; illiberal as it is not to admit that mere weakness +of understanding may prevent one from seeing how that phenomenon +is necessarily involved in the Divine origin of things. +With still more remarkable parallelism, Sir Thomas Browne goes +on: “Those that, to refute their incredulity, desire to see +apparitions, shall questionless never behold any, nor have the +power to be so much as witches. The devil hath made them +already in a heresy as capital as witchcraft, <i>and to appear to +them were but to convert them</i>.” It would be +difficult to see what has been changed here, but the <!-- page +261--><a name="page261"></a><span class="pagenum">p. +261</span>mere drapery of circumstance, if it were not for this +prominent difference between our own days and the days of +witchcraft, that instead of torturing, drowning, or burning the +innocent, we give hospitality and large pay to—the highly +distinguished medium. At least we are safely rid of certain +horrors; but if the multitude—that “farraginous +concurrence of all conditions, tempers, sexes, and +ages”—do not roll back even to a superstition that +carries cruelty in its train, it is not because they possess a +cultivated reason, but because they are pressed upon and held up +by what we may call an external reason—the sum of +conditions resulting from the laws of material growth, from +changes produced by great historical collisions shattering the +structures of ages and making new highways for events and ideas, +and from the activities of higher minds no longer existing merely +as opinions and teaching, but as institutions and organizations +with which the interests, the affections, and the habits of the +multitude are inextricably interwoven. No undiscovered laws +accounting for small phenomena going forward under drawing-room +tables are likely to affect the tremendous facts of the increase +of population, the rejection of convicts by our colonies, the +exhaustion of the soil by cotton plantations, which urge even +upon the foolish certain questions, certain claims, certain views +concerning the scheme of the world, that can never again be +silenced. If right reason is a right representation of the +co-existence and sequences of things, here are co-existences and +sequences that do not wait to be discovered, but press themselves +upon us like bars of iron. No séances at a guinea a +head for the sake of being pinched by “Mary Jane” can +annihilate railways, steamships, and electric telegraphs, which +are demonstrating the interdependence of all human interests, and +making self-interest a duct for sympathy. These things are +part of the external Reason to which internal silliness has +inevitably to accommodate itself.</p> +<p>Three points in the history of magic and witchcraft are well +brought out by Mr. Lecky. First, that the cruelties +connected with it did not begin until men’s minds had +ceased to repose implicitly in a sacramental system which made +them feel well armed against evil spirits; that is, until the +eleventh century, when there came a sort of morning dream of +doubt and heresy, bringing on the one side the terror of timid +consciences, and on the other the terrorism of authority or zeal +bent on checking the rising struggle. In that time of +comparative mental repose, says Mr. Lecky,</p> +<blockquote><p><!-- page 262--><a name="page262"></a><span +class="pagenum">p. 262</span>“All those conceptions of +diabolical presence; all that predisposition toward the +miraculous, which acted so fearfully upon the imaginations of the +fifteenth and sixteenth centuries, existed; but the implicit +faith, the boundless and triumphant credulity with which the +virtue of ecclesiastical rites was accepted, rendered them +comparatively innocuous. If men had been a little less +superstitious, the effects of their superstition would have been +much more terrible. It was firmly believed that any one who +deviated from the strict line of orthodoxy must soon succumb +beneath the power of Satan; but as there was no spirit of +rebellion or doubt, this persuasion did not produce any +extraordinary terrorism.”</p> +</blockquote> +<p>The Church was disposed to confound heretical opinion with +sorcery; false doctrine was especially the devil’s work, +and it was a ready conclusion that a denier or innovator had held +consultation with the father of lies. It is a saying of a +zealous Catholic in the sixteenth century, quoted by Maury in his +excellent work, “De la Magie”—“<i>Crescit +cum magia hæresis</i>, <i>cum hæresi +magia</i>.” Even those who doubted were terrified at +their doubts, for trust is more easily undermined than +terror. Fear is earlier born than hope, lays a stronger +grasp on man’s system than any other passion, and remains +master of a larger group of involuntary actions. A chief +aspect of man’s moral development is the slow subduing of +fear by the gradual growth of intelligence, and its suppression +as a motive by the presence of impulses less animally selfish; so +that in relation to invisible Power, fear at last ceases to +exist, save in that interfusion with higher faculties which we +call awe.</p> +<p>Secondly, Mr. Lecky shows clearly that dogmatic Protestantism, +holding the vivid belief in Satanic agency to be an essential of +piety, would have felt it shame to be a whit behind Catholicism +in severity against the devil’s servants. +Luther’s sentiment was that he would not suffer a witch to +live (he was not much more merciful to Jews); and, in spite of +his fondness for children, believing a certain child to have been +begotten by the devil, he recommended the parents to throw it +into the river. The torch must be turned on the worst +errors of heroic minds—not in irreverent ingratitude, but +for the sake of measuring our vast and various debt to all the +influences which have concurred, in the intervening ages, to make +us recognize as detestable errors the honest convictions of men +who, in mere individual capacity and moral force, were very much +above us. Again, the Scotch Puritans, during the +comparatively short period of their ascendency, surpassed all +Christians before them in the elaborate ingenuity of the <!-- +page 263--><a name="page263"></a><span class="pagenum">p. +263</span>tortures they applied for the discovery of witchcraft +and sorcery, and did their utmost to prove that if Scotch +Calvinism was the true religion, the chief “note” of +the true religion was cruelty. It is hardly an endurable +task to read the story of their doings; thoroughly to imagine +them as a past reality is already a sort of torture. One +detail is enough, and it is a comparatively mild one. It +was the regular profession of men called “prickers” +to thrust long pins into the body of a suspected witch in order +to detect the insensible spot which was the infallible sign of +her guilt. On a superficial view one would be in danger of +saying that the main difference between the teachers who +sanctioned these things and the much-despised ancestors who +offered human victims inside a huge wicker idol, was that they +arrived at a more elaborate barbarity by a longer series of +dependent propositions. We do not share Mr. Buckle’s +opinion that a Scotch minister’s groans were a part of his +deliberate plan for keeping the people in a state of terrified +subjection; the ministers themselves held the belief they taught, +and might well groan over it. What a blessing has a little +false logic been to the world! Seeing that men are so slow +to question their premises, they must have made each other much +more miserable, if pity had not sometimes drawn tender +conclusions not warranted by Major and Minor; if there had not +been people with an amiable imbecility of reasoning which enabled +them at once to cling to hideous beliefs, and to be +conscientiously inconsistent with them in their conduct. +There is nothing like acute deductive reasoning for keeping a man +in the dark: it might be called the <i>technique</i> of the +intellect, and the concentration of the mind upon it corresponds +to that predominance of technical skill in art which ends in +degradation of the artist’s function, unless new +inspiration and invention come to guide it.</p> +<p>And of this there is some good illustration furnished by that +third node in the history of witchcraft, the beginning of its +end, which is treated in an interesting manner by Mr. +Lecky. It is worth noticing, that the most important +defences of the belief in witchcraft, against the growing +scepticism in the latter part of the sixteenth century and in the +seventeenth, were the productions of men who in some departments +were among the foremost thinkers of their time. One of them +was Jean Bodin, the famous writer on government and +jurisprudence, whose “Republic,” Hallam thinks, had +an important influence in England, and furnished “a store +of arguments and examples <!-- page 264--><a +name="page264"></a><span class="pagenum">p. 264</span>that were +not lost on the thoughtful minds of our countrymen.” +In some of his views he was original and bold; for example, he +anticipated Montesquieu in attempting to appreciate the relations +of government and climate. Hallam inclines to the opinion +that he was a Jew, and attached Divine authority only to the Old +Testament. But this was enough to furnish him with his +chief data for the existence of witches and for their capital +punishment; and in the account of his “Republic,” +given by Hallam, there is enough evidence that the sagacity which +often enabled him to make fine use of his learning was also often +entangled in it, to temper our surprise at finding a writer on +political science of whom it could be said that, along with +Montesquieu, he was “the most philosophical of those who +had read so deeply, the most learned of those who had thought so +much,” in the van of the forlorn hope to maintain the +reality of witchcraft. It should be said that he was +equally confident of the unreality of the Copernican hypothesis, +on the ground that it was contrary to the tenets of the +theologians and philosophers and to common-sense, and therefore +subversive of the foundations of every science. Of his work +on witchcraft, Mr. Lecky says:</p> +<blockquote><p>“The ‘Démonomanie des +Sorciers’ is chiefly an appeal to authority, which the +author deemed on this subject so unanimous and so conclusive, +that it was scarcely possible for any sane man to resist +it. He appealed to the popular belief in all countries, in +all ages, and in all religions. He cited the opinions of an +immense multitude of the greatest writers of pagan antiquity, and +of the most illustrious of the Fathers. He showed how the +laws of all nations recognized the existence of witchcraft; and +he collected hundreds of cases which had been investigated before +the tribunals of his own or of other countries. He relates +with the most minute and circumstantial detail, and with the most +unfaltering confidence, all the proceedings at the witches’ +Sabbath, the methods which the witches employed in transporting +themselves through the air, their transformations, their carnal +intercourse with the devil, their various means of injuring their +enemies, the signs that lead to their detection, their +confessions when condemned, and their demeanor at the +stake.”</p> +</blockquote> +<p>Something must be allowed for a lawyer’s affection +toward a belief which had furnished so many +“cases.” Bodin’s work had been +immediately prompted by the treatise “De Prestigiis +Dænionum,” written by John Wier, a German physician, +a treatise which is worth notice as an example of a transitional +form of opinion for which many analogies may be found in the +history both of religion and science. Wier <!-- page +265--><a name="page265"></a><span class="pagenum">p. +265</span>believed in demons, and in possession by demons, but +his practice as a physician had convinced him that the so-called +witches were patients and victims, that the devil took advantage +of their diseased condition to delude them, and that there was no +consent of an evil will on the part of the women. He argued +that the word in Leviticus translated “witch” meant +“poisoner,” and besought the princes of Europe to +hinder the further spilling of innocent blood. These +heresies of Wier threw Bodin into such a state of amazed +indignation that if he had been an ancient Jew instead of a +modern economical one, he would have rent his garments. +“No one had ever heard of pardon being accorded to +sorcerers;” and probably the reason why Charles IX. died +young was because he had pardoned the sorcerer, Trios +Echelles! We must remember that this was in 1581, when the +great scientific movement of the Renaissance had hardly +begun—when Galileo was a youth of seventeen, and Kepler a +boy of ten.</p> +<p>But directly afterward, on the other side, came Montaigne, +whose sceptical acuteness could arrive at negatives without any +apparatus of method. A certain keen narrowness of nature +will secure a man from many absurd beliefs which the larger soul, +vibrating to more manifold influences, would have a long struggle +to part with. And so we find the charming, chatty +Montaigne—in one of the brightest of his essays, “Des +Boiteux,” where he declares that, from his own observation +of witches and sorcerers, he should have recommended them to be +treated with curative hellebore—stating in his own way a +pregnant doctrine, since taught more gravely. It seems to +him much less of a prodigy that men should lie, or that their +imaginations should deceive them, than that a human body should +be carried through the air on a broomstick, or up a chimney by +some unknown spirit. He thinks it a sad business to +persuade oneself that the test of truth lies in the multitude of +believers—“en une prosse où les fols +surpassent de tant les sages en nombre.” Ordinarily, +he has observed, when men have something stated to them as a +fact, they are more ready to explain it than to inquire whether +it is real: “ils passent pardessus les propositions, mais +ils examinent les conséquences; <i>ils laissent les +choses</i>, <i>et courent aux causes</i>.” There is a +sort of strong and generous ignorance which is as honorable and +courageous as science—“ignorance pour laquelle +concevoir il n’y a pas moins de science qu’à +concevoir la science.” And <i>à propos</i> of +the immense traditional evidence which weighed <!-- page 266--><a +name="page266"></a><span class="pagenum">p. 266</span>with such +men as Bodin, he says—“As for the proofs and +arguments founded on experience and facts, I do not pretend to +unravel these. What end of a thread is there to lay hold +of? I often cut them as Alexander did his knot. +<i>Après tout</i>, <i>c’est mettre ses conjectures +â bien haut prix</i>, <i>que d’en faire cuire un +homme tout dif</i>.”</p> +<p>Writing like this, when it finds eager readers, is a sign that +the weather is changing; yet much later, namely, after 1665, when +the Royal Society had been founded, our own Glanvil, the author +of the “Scepsis Scientifica,” a work that was a +remarkable advance toward the true definition of the limits of +inquiry, and that won him his election as fellow of the society, +published an energetic vindication of the belief in witchcraft, +of which Mr. Lecky gives the following sketch:</p> +<blockquote><p>“The ‘Sadducismus Triumphatus,’ +which is probably the ablest book ever published in defence of +the superstition, opens with a striking picture of the rapid +progress of the scepticism in England. Everywhere, a +disbelief in witchcraft was becoming fashionable in the upper +classes; but it was a disbelief that arose entirely from a strong +sense of its antecedent improbability. All who were opposed +to the orthodox faith united in discrediting witchcraft. +They laughed at it, as palpably absurd, as involving the most +grotesque and ludicrous conceptions, as so essentially incredible +that it would be a waste of time to examine it. This spirit +had arisen since the Restoration, although the laws were still in +force, and although little or no direct reasoning had been +brought to bear upon the subject. In order to combat it, +Glanvil proceeded to examine the general question of the +credibility of the miraculous. He saw that the reason why +witchcraft was ridiculed was, because it was a phase of the +miraculous and the work of the devil; that the scepticism was +chiefly due to those who disbelieved in miracles and the devil; +and that the instances of witchcraft or possession in the Bible +were invariably placed on a level with those that were tried in +the law courts of England. That the evidence of the belief +was overwhelming, he firmly believed; and this, indeed, was +scarcely disputed; but, until the sense of <i>à priori</i> +improbability was removed, no possible accumulation of facts +would cause men to believe it. To that task he accordingly +addressed himself. Anticipating the idea and almost the +words of modern controversialists, he urged that there was such a +thing as a credulity of unbelief; and that those who believed so +strange a concurrence of delusions, as was necessary on the +supposition of the unreality of witchcraft, were far more +credulous than those who accepted the belief. He made his +very scepticism his principal weapon; and, analyzing with much +acuteness the <i>à priori</i> objections, he showed that +they rested upon an unwarrantable confidence in our knowledge of +the laws of the spirit world; that they implied the existence of +some strict analogy between the faculties of men and of spirits; +and that, as such analogy most probably did not exist, no +reasoning based on the <!-- page 267--><a +name="page267"></a><span class="pagenum">p. 267</span>supposition +could dispense men from examining the evidence. He +concluded with a large collection of cases, the evidence of which +was, as he thought, incontestable.”</p> +</blockquote> +<p>We have quoted this sketch because Glanvil’s argument +against the <i>à priori</i> objection of absurdity is +fatiguingly urged in relation to other alleged marvels which, to +busy people seriously occupied with the difficulties of affairs, +of science, or of art, seem as little worthy of examination as +aëronautic broomsticks. And also because we here see +Glanvil, in combating an incredulity that does not happen to be +his own, wielding that very argument of traditional evidence +which he had made the subject of vigorous attack in his +“Scepsis Scientifica.” But perhaps large minds +have been peculiarly liable to this fluctuation concerning the +sphere of tradition, because, while they have attacked its +misapplications, they have been the more solicited by the vague +sense that tradition is really the basis of our best life. +Our sentiments may be called organized traditions; and a large +part of our actions gather all their justification, all their +attraction and aroma, from the memory of the life lived, of the +actions done, before we were born. In the absence of any +profound research into psychological functions or into the +mysteries of inheritance, in the absence of any comprehensive +view of man’s historical development and the dependence of +one age on another, a mind at all rich in sensibilities must +always have had an indefinite uneasiness in an undistinguishing +attack on the coercive influence of tradition. And this may +be the apology for the apparent inconsistency of Glanvil’s +acute criticism on the one side, and his indignation at the +“looser gentry,” who laughed at the evidences for +witchcraft on the other. We have already taken up too much +space with this subject of witchcraft, else we should be tempted +to dwell on Sir Thomas Browne, who far surpassed Glanvil in +magnificent incongruity of opinion, and whose works are the most +remarkable combination existing, of witty sarcasm against ancient +nonsense and modern obsequiousness, with indications of a +capacious credulity. After all, we may be sharing what +seems to us the hardness of these men, who sat in their studies +and argued at their ease about a belief that would be reckoned to +have caused more misery and bloodshed than any other +superstition, if there had been no such thing as persecution on +the ground of religious opinion.</p> +<p>On this subject of Persecution, Mr. Lecky writes his best: +with clearness of conception, with calm justice, bent on +appreciating <!-- page 268--><a name="page268"></a><span +class="pagenum">p. 268</span>the necessary tendency of ideas, and +with an appropriateness of illustration that could be supplied +only by extensive and intelligent reading. Persecution, he +shows, is not in any sense peculiar to the Catholic Church; it is +a direct sequence of the doctrines that salvation is to be had +only within the Church, and that erroneous belief is +damnatory—doctrines held as fully by Protestant sects as by +the Catholics; and in proportion to its power, Protestantism has +been as persecuting as Catholicism. He maintains, in +opposition to the favorite modern notion of persecution defeating +its own object, that the Church, holding the dogma of exclusive +salvation, was perfectly consequent, and really achieved its end +of spreading one belief and quenching another, by calling in the +aid of the civil arm. Who will say that governments, by +their power over institutions and patronage, as well as over +punishment, have not power also over the interests and +inclinations of men, and over most of those external conditions +into which subjects are born, and which make them adopt the +prevalent belief as a second nature? Hence, to a sincere +believer in the doctrine of exclusive salvation, governments had +it in their power to save men from perdition; and wherever the +clergy were at the elbow of the civil arm, no matter whether they +were Catholic or Protestant, persecution was the result. +“Compel them to come in” was a rule that seemed +sanctioned by mercy, and the horrible sufferings it led men to +inflict seemed small to minds accustomed to contemplate, as a +perpetual source of motive, the eternal unmitigated miseries of a +hell that was the inevitable destination of a majority among +mankind.</p> +<p>It is a significant fact, noted by Mr. Lecky, that the only +two leaders of the Reformation who advocated tolerance were +Zuinglius and Socinus, both of them disbelievers in exclusive +salvation. And in corroboration of other evidence that the +chief triumphs of the Reformation were due to coercion, he +commends to the special attention of his readers the following +quotation from a work attributed without question to the famous +Protestant theologian, Jurieu, who had himself been hindered, as +a Protestant, from exercising his professional functions in +France, and was settled as pastor at Rotterdam. It should +be remembered that Jurieu’s labors fell in the latter part +of the seventeenth century and in the beginning of the +eighteenth, and that he was the contemporary of Bayle, with whom +he was in bitter controversial hostility. He wrote, then, +at <!-- page 269--><a name="page269"></a><span class="pagenum">p. +269</span>a time when there was warm debate on the question of +Toleration; and it was his great object to vindicate himself and +his French fellow-Protestants from all laxity on this point.</p> +<blockquote><p>“Peut on nier que le panganisme est +tombé dans le monde par l’autorité des +empereurs Romains? On peut assurer sans temerité que +le paganisme seroit encore debout, et que les trois quarts de +l’Europe seroient encore payens si Constantin et ses +successeurs n’avaient employé leur autorité +pour l’abolir. Mais, je vous prie, de quelles voies +Dieu s’est il servi dans ces derniers siècles pour +rétablir la veritable religion dans +l’Occident? <i>Les rois de Suède</i>, <i>ceux +de Danemarck</i>, <i>ceux d’Angleterre</i>, <i>les +magistrats souverains de Suisse</i>, <i>des Païs Bas</i>, +<i>des villes livres d’Allemagne</i>, <i>les princes +électeurs</i>, <i>et autres princes souverains de +l’empire</i>, <i>n’ont ils pas emploié leur +autorité pour abbattre le Papisme</i>?”</p> +</blockquote> +<p>Indeed, wherever the tremendous alternative of everlasting +torments is believed in—believed in so that it becomes a +motive determining the life—not only persecution, but every +other form of severity and gloom are the legitimate +consequences. There is much ready declamation in these days +against the spirit of asceticism and against zeal for doctrinal +conversion; but surely the macerated form of a Saint Francis, the +fierce denunciations of a Saint Dominic, the groans and prayerful +wrestlings of the Puritan who seasoned his bread with tears and +made all pleasurable sensation sin, are more in keeping with the +contemplation of unending anguish as the destiny of a vast +multitude whose nature we share, than the rubicund cheerfulness +of some modern divines, who profess to unite a smiling liberalism +with a well-bred and tacit but unshaken confidence in the reality +of the bottomless pit. But, in fact, as Mr. Lecky +maintains, that awful image, with its group of associated dogmas +concerning the inherited curse, and the damnation of unbaptized +infants, of heathens, and of heretics, has passed away from what +he is fond of calling “the realizations” of +Christendom. These things are no longer the objects of +practical belief. They may be mourned for in encyclical +letters; bishops may regret them; doctors of divinity may sign +testimonials to the excellent character of these decayed beliefs; +but for the mass of Christians they are no more influential than +unrepealed but forgotten statutes. And with these dogmas +has melted away the strong basis for the defence of +persecution. No man now writes eager vindications of +himself and his colleagues from the suspicion of adhering to the +principle of toleration. And this momentous change, it is +Mr. Lecky’s object to show, is due to that concurrence of +<!-- page 270--><a name="page270"></a><span class="pagenum">p. +270</span>conditions which he has chosen to call “the +advance of the Spirit of Rationalism.”</p> +<p>In other parts of his work, where he attempts to trace the +action of the same conditions on the acceptance of miracles and +on other chief phases of our historical development, Mr. Lecky +has laid himself open to considerable criticism. The +chapters on the “Miracles of the Church,” the +æsthetic, scientific, and moral development of Rationalism, +the Secularization of Politics, and the Industrial History of +Rationalism, embrace a wide range of diligently gathered facts; +but they are nowhere illuminated by a sufficiently clear +conception and statement of the agencies at work, or the mode of +their action, in the gradual modification of opinion and of +life. The writer frequently impresses us as being in a +state of hesitation concerning his own standing-point, which may +form a desirable stage in private meditation but not in published +exposition. Certain epochs in theoretic conception, certain +considerations, which should be fundamental to his survey, are +introduced quite incidentally in a sentence or two, or in a note +which seems to be an afterthought. Great writers and their +ideas are touched upon too slightly and with too little +discrimination, and important theories are sometimes +characterized with a rashness which conscientious revision will +correct. There is a fatiguing use of vague or shifting +phrases, such as “modern civilization,” “spirit +of the age,” “tone of thought,” +“intellectual type of the age,” “bias of the +imagination,” “habits of religious thought,” +unbalanced by any precise definition; and the spirit of +rationalism is sometimes treated of as if it lay outside the +specific mental activities of which it is a generalized +expression. Mr. Curdle’s famous definition of the +dramatic unities as “a sort of a general oneness,” is +not totally false; but such luminousness as it has could only be +perceived by those who already knew what the unities were. +Mr. Lecky has the advantage of being strongly impressed with the +great part played by the emotions in the formation of opinion, +and with the high complexity of the causes at work in social +evolution; but he frequently writes as if he had never yet +distinguished between the complexity of the conditions that +produce prevalent states of mind and the inability of particular +minds to give distinct reasons for the preferences or persuasions +produced by those states. In brief, he does not +discriminate, or does not help his reader to discriminate, +between objective complexity and subjective confusion. But +the most muddle-headed <!-- page 271--><a +name="page271"></a><span class="pagenum">p. 271</span>gentleman +who represents the spirit of the age by observing, as he settles +his collar, that the development theory is quite “the +thing” is a result of definite processes, if we could only +trace them. “Mental attitudes,” and +“predispositions,” however vague in consciousness, +have not vague causes, any more than the “blind motions of +the spring” in plants and animals.</p> +<p>The word “Rationalism” has the misfortune, shared +by most words in this gray world, of being somewhat +equivocal. This evil may be nearly overcome by careful +preliminary definition; but Mr. Lecky does not supply this, and +the original specific application of the word to a particular +phase of biblical interpretation seems to have clung about his +use of it with a misleading effect. Through some parts of +his book he appears to regard the grand characteristic of modern +thought and civilization, compared with ancient, as a radiation +in the first instance from a change in religious +conceptions. The supremely important fact, that the gradual +reduction of all phenomena within the sphere of established law, +which carries as a consequence the rejection of the miraculous, +has its determining current in the development of physical +science, seems to have engaged comparatively little of his +attention; at least, he gives it no prominence. The great +conception of universal regular sequence, without partiality and +without caprice—the conception which is the most potent +force at work in the modification of our faith, and of the +practical form given to our sentiments—could only grow out +of that patient watching of external fact, and that silencing of +preconceived notions, which are urged upon the mind by the +problems of physical science.</p> +<p>There is not room here to explain and justify the impressions +of dissatisfaction which have been briefly indicated, but a +serious writer like Mr. Lecky will not find such suggestions +altogether useless. The objections, even the +misunderstandings, of a reader who is not careless or +ill-disposed, may serve to stimulate an author’s vigilance +over his thoughts as well as his style. It would be +gratifying to see some future proof that Mr. Lecky has acquired +juster views than are implied in the assertion that philosophers +of the sensational school “can never rise to the conception +of the disinterested;” and that he has freed himself from +all temptation to that mingled laxity of statement and +ill-pitched elevation of tone which are painfully present in the +closing pages of his second volume.</p> +<h3><!-- page 272--><a name="page272"></a><span +class="pagenum">p. 272</span>IX. THE GRAMMAR OF ORNAMENT. +<a name="citation272"></a><a href="#footnote272" +class="citation">[272]</a></h3> +<p>The inventor of movable types, says the venerable +Teufelsdröckh, was disbanding hired armies, cashiering most +kings and senates, and creating a whole new democratic +world. Has any one yet said what great things are being +done by the men who are trying to banish ugliness from our +streets and our homes, and to make both the outside and inside of +our dwellings worthy of a world where there are forests and +flower-tressed meadows, and the plumage of birds; where the +insects carry lessons of color on their wings, and even the +surface of a stagnant pool will show us the wonders of +iridescence and the most delicate forms of leafage? They, +too, are modifying opinions, for they are modifying men’s +moods and habits, which are the mothers of opinions, having quite +as much to do with their formation as the responsible +father—Reason. Think of certain hideous manufacturing +towns where the piety is chiefly a belief in copious perdition, +and the pleasure is chiefly gin. The dingy surface of wall +pierced by the ugliest windows, the staring shop-fronts, +paper-hangings, carpets, brass and gilt mouldings, and +advertising placards, have an effect akin to that of malaria; it +is easy to understand that with such surroundings there is more +belief in cruelty than in beneficence, and that the best earthly +bliss attainable is the dulling of the external senses. For +it is a fatal mistake to suppose that ugliness which is taken for +beauty will answer all the purposes of beauty; the subtle +relation between all kinds of truth and fitness in our life +forbids that bad taste should ever be harmless to our moral +sensibility or our intellectual discernment; and—more than +that—as it is probable that fine musical harmonies have a +sanative influence over our bodily organization, it is also +probable <!-- page 273--><a name="page273"></a><span +class="pagenum">p. 273</span>that just coloring and lovely +combinations of lines may be necessary to the complete well-being +of our systems apart from any conscious delight in them. A +savage may indulge in discordant chuckles and shrieks and +gutturals, and think that they please the gods, but it does not +follow that his frame would not be favorably wrought upon by the +vibrations of a grand church organ. One sees a person +capable of choosing the worst style of wall-paper become suddenly +afflicted by its ugliness under an attack of illness. And +if an evil state of blood and lymph usually goes along with an +evil state of mind, who shall say that the ugliness of our +streets, the falsity of our ornamentation, the vulgarity of our +upholstery, have not something to do with those bad tempers which +breed false conclusions?</p> +<p>On several grounds it is possible to make a more speedy and +extensive application of artistic reform to our interior +decoration than to our external architecture. One of these +grounds is that most of our ugly buildings must stand; we cannot +afford to pull them down. But every year we are decorating +interiors afresh, and people of modest means may benefit by the +introduction of beautiful designs into stucco ornaments, +paper-hangings, draperies, and carpets. Fine taste in the +decoration of interiors is a benefit that spreads from the palace +to the clerk’s house with one parlor.</p> +<p>All honor, then, to the architect who has zealously vindicated +the claim of internal ornamentation to be a part of the +architect’s function, and has labored to rescue that form +of art which is most closely connected with the sanctities and +pleasures of our hearths from the hands of uncultured +tradesmen. All the nation ought at present to know that +this effort is peculiarly associated with the name of Mr. Owen +Jones; and those who are most disposed to dispute with the +architect about his coloring must at least recognize the high +artistic principle which has directed his attention to colored +ornamentation as a proper branch of architecture. One +monument of his effort in this way is his “Grammar of +Ornament,” of which a new and cheaper edition has just been +issued. The one point in which it differs from the original +and more expensive edition, viz., the reduction in the size of +the pages (the amount of matter and number of plates are +unaltered), is really an advantage; it is now a very manageable +folio, and when the reader is in a lounging mood may be held +easily on the knees. It is a magnificent book; and those +who know no more of it than the title should be told that they +will find in it a pictorial history <!-- page 274--><a +name="page274"></a><span class="pagenum">p. 274</span>of +ornamental design, from its rudimentary condition as seen in the +productions of savage tribes, through all the other great types +of art—the Egyptian, Assyrian, ancient Persian, Greek, +Roman, Byzantine, Arabian, Moresque, Mohammedan-Persian, Indian, +Celtic, Mediæval, Renaissance, Elizabethan, and +Italian. The letter-press consists, first, of an +introductory statement of fundamental principles of +ornamentation—principles, says the author, which will be +found to have been obeyed more or less instinctively by all +nations in proportion as their art has been a genuine product of +the national genius; and, secondly, of brief historical essays, +some of them contributed by other eminent artists, presenting a +commentary on each characteristic series of illustrations, with +the useful appendage of bibliographical lists.</p> +<p>The title “Grammar of Ornament” is so far +appropriate that it indicates what Mr. Owen Jones is most anxious +to be understood concerning the object of his work, namely, that +it is intended to illustrate historically the application of +principles, and not to present a collection of models for mere +copyists. The plates correspond to examples in syntax, not +to be repeated parrot-like, but to be studied as embodiments of +syntactical principles. There is a logic of form which +cannot be departed from in ornamental design without a +corresponding remoteness from perfection; unmeaning, irrelevant +lines are as bad as irrelevant words or clauses, that tend no +whither. And as a suggestion toward the origination of +fresh ornamental design, the work concludes with some beautiful +drawings of leaves and flowers from nature, that the student, +tracing in them the simple laws of form which underlie an immense +variety in beauty, may the better discern the method by which the +same laws were applied in the finest decorative work of the past, +and may have all the clearer prospect of the unexhausted +possibilities of freshness which lie before him, if, refraining +from mere imitation, he will seek only such likeness to existing +forms of ornamental art as arises from following like principles +of combination.</p> +<h3><!-- page 275--><a name="page275"></a><span +class="pagenum">p. 275</span>X. ADDRESS TO WORKING MEN, BY +FELIX HOLT.</h3> +<p>Fellow-Workmen: I am not going to take up your time by +complimenting you. It has been the fashion to compliment +kings and other authorities when they have come into power, and +to tell them that, under their wise and beneficent rule, +happiness would certainly overflow the land. But the end +has not always corresponded to that beginning. If it were +true that we who work for wages had more of the wisdom and virtue +necessary to the right use of power than has been shown by the +aristocratic and mercantile classes, we should not glory much in +that fact, or consider that it carried with it any near approach +to infallibility.</p> +<p>In my opinion, there has been too much complimenting of that +sort; and whenever a speaker, whether he is one of ourselves or +not, wastes our time in boasting or flattery, I say, let us hiss +him. If we have the beginning of wisdom, which is, to know +a little truth about ourselves, we know that as a body we are +neither very wise nor very virtuous. And to prove this, I +will not point specially to our own habits and doings, but to the +general state of the country. Any nation that had within it +a majority of men—and we are the majority—possessed +of much wisdom and virtue, would not tolerate the bad practices, +the commercial lying and swindling, the poisonous adulteration of +goods, the retail cheating, and the political bribery which are +carried on boldly in the midst of us. A majority has the +power of creating a public opinion. We could groan and hiss +before we had the franchise: if we had groaned and hissed in the +right place, if we had discerned better between good and evil, if +the multitude of us artisans, and factory hands, and miners, and +laborers of all sorts, had been skilful, faithful, well-judging, +industrious, sober—and I don’t see how there can be +wisdom and virtue anywhere without these qualities—we +should have made an audience that would have shamed the other +classes out of their share in the national vices. We should +have had better members of Parliament, better religious <!-- page +276--><a name="page276"></a><span class="pagenum">p. +276</span>teachers, honester tradesmen, fewer foolish demagogues, +less impudence in infamous and brutal men; and we should not have +had among us the abomination of men calling themselves religious +while living in splendor on ill-gotten gains. I say, it is +not possible for any society in which there is a very large body +of wise and virtuous men to be as vicious as our society +is—to have as low a standard of right and wrong, to have so +much belief in falsehood, or to have so degrading, barbarous a +notion of what pleasure is, or of what justly raises a man above +his fellows. Therefore, let us have none with this nonsense +about our being much better than the rest of our countrymen, or +the pretence that that was a reason why we ought to have such an +extension of the franchise as has been given to us. The +reason for our having the franchise, as I want presently to show, +lies somewhere else than in our personal good qualities, and does +not in the least lie in any high betting chance that a delegate +is a better man than a duke, or that a Sheffield grinder is a +better man than any one of the firm he works for.</p> +<p>However, we have got our franchise now. We have been +sarcastically called in the House of Commons the future masters +of the country; and if that sarcasm contains any truth, it seems +to me that the first thing we had better think of is, our heavy +responsibility; that is to say, the terrible risk we run of +working mischief and missing good, as others have done before +us. Suppose certain men, discontented with the irrigation +of a country which depended for all its prosperity on the right +direction being given to the waters of a great river, had got the +management of the irrigation before they were quite sure how +exactly it could be altered for the better, or whether they could +command the necessary agency for such on alteration. Those +men would have a difficult and dangerous business on their hands; +and the more sense, feeling, and knowledge they had, the more +they would be likely to tremble rather than to triumph. Our +situation is not altogether unlike theirs. For general +prosperity and well-being is a vast crop, that like the corn in +Egypt can be come at, not at all by hurried snatching, but only +by a well-judged patient process; and whether our political power +will be any good to us now we have got it, must depend entirely +on the means and materials—the knowledge, ability, and +honesty we have at command. These three things are the only +conditions on which we can get any lasting benefit, as every +clever workman among us knows: he knows that for an article to be +worth much there must be a good invention or plan to go upon, +there must be a well-prepared <!-- page 277--><a +name="page277"></a><span class="pagenum">p. 277</span>material, +and there must be skilful and honest work in carrying out the +plan. And by this test we may try those who want to be our +leaders. Have they anything to offer us besides indignant +talk? When they tell us we ought to have this, that, or the +other thing, can they explain to us any reasonable, fair, safe +way of getting it? Can they argue in favor of a particular +change by showing us pretty closely how the change is likely to +work? I don’t want to decry a just indignation; on +the contrary, I should like it to be more thorough and +general. A wise man, more than two thousand years ago, when +he was asked what would most tend to lessen injustice in the +world, said, “If every bystander felt as indignant at a +wrong as if he himself were the sufferer.” Let us +cherish such indignation. But the long-growing evils of a +great nation are a tangled business, asking for a good deal more +than indignation in order to be got rid of. Indignation is +a fine war-horse, but the war-horse must be ridden by a man: it +must be ridden by rationality, skill, courage, armed with the +right weapons, and taking definite aim.</p> +<p>We have reason to be discontented with many things, and, +looking back either through the history of England to much +earlier generations or to the legislation and administrations of +later times, we are justified in saying that many of the evils +under which our country now suffers are the consequences of +folly, ignorance, neglect, or self-seeking in those who, at +different times have wielded the powers of rank, office, and +money. But the more bitterly we feel this, the more loudly +we utter it, the stronger is the obligation we lay on ourselves +to beware, lest we also, by a too hasty wresting of measures +which seem to promise an immediate partial relief, make a worse +time of it for our own generation, and leave a bad inheritance to +our children. The deepest curse of wrong-doing, whether of +the foolish or wicked sort, is that its effects are difficult to +be undone. I suppose there is hardly anything more to be +shuddered at than that part of the history of disease which shows +how, when a man injures his constitution by a life of vicious +excess, his children and grandchildren inherit diseased bodies +and minds, and how the effects of that unhappy inheritance +continue to spread beyond our calculation. This is only one +example of the law by which human lives are linked together; +another example of what we complain of when we point to our +pauperism, to the brutal ignorance of multitudes among our fellow +countrymen, to the weight of taxation laid on us by blamable +wars, to the wasteful channels made for the <!-- page 278--><a +name="page278"></a><span class="pagenum">p. 278</span>public +money, to the expense and trouble of getting justice, and call +these the effects of bad rule. This is the law that we all +bear the yoke of, the law of no man’s making, and which no +man can undo. Everybody now sees an example of it in the +case of Ireland. We who are living now are sufferers by the +wrong-doing of those who lived before us; we are the sufferers by +each other’s wrong-doing; and the children who come after +us are and will be sufferers from the same causes. Will any +man say he doesn’t care for that law—it is nothing to +him—what he wants is to better himself? With what +face then will he complain of any injury? If he says that +in politics or in any sort of social action he will not care to +know what are likely to be the consequences to others besides +himself, he is defending the very worst doings that have brought +about his discontent. He might as well say that there is no +better rule needful for men than that each should tug and drive +for what will please him, without caring how that tugging will +act on the fine widespread network of society in which he is fast +meshed. If any man taught that as a doctrine, we should +know him for a fool. But there are men who act upon it; +every scoundrel, for example, whether he is a rich religious +scoundrel who lies and cheats on a large scale, and will perhaps +come and ask you to send him to Parliament, or a poor +pocket-picking scoundrel, who will steal your loose pence while +you are listening round the platform. None of us are so +ignorant as not to know that a society, a nation is held together +by just the opposite doctrine and action—by the dependence +of men on each other and the sense they have of a common interest +in preventing injury. And we working men are, I think, of +all classes the last that can afford to forget this; for if we +did we should be much like sailors cutting away the timbers of +our own ship to warm our grog with. For what else is the +meaning of our trades-unions? What else is the meaning of +every flag we carry, every procession we make, every crowd we +collect for the sake of making some protest on behalf of our body +as receivers of wages, if not this: that it is our interest to +stand by each other, and that this being the common interest, no +one of us will try to make a good bargain for himself without +considering what will be good for his fellows? And every +member of a union believes that the wider he can spread his +union, the stronger and surer will be the effect of it. So +I think I shall be borne out in saying that a working man who can +put two and two together, or take three from four and see what +will be the remainder, can understand that a society, to be well +off, must be <!-- page 279--><a name="page279"></a><span +class="pagenum">p. 279</span>made up chiefly of men who consider +the general good as well as their own.</p> +<p>Well, but taking the world as it is—and this is one way +we must take it when we want to find out how it can be +improved—no society is made up of a single class: society +stands before us like that wonderful piece of life, the human +body, with all its various parts depending on one another, and +with a terrible liability to get wrong because of that delicate +dependence. We all know how many diseases the human body is +apt to suffer from, and how difficult it is even for the doctors +to find out exactly where the seat or beginning of the disorder +is. That is because the body is made up of so many various +parts, all related to each other, or likely all to feel the +effect if any one of them goes wrong. It is somewhat the +same with our old nations or societies. No society ever +stood long in the world without getting to be composed of +different classes. Now, it is all pretence to say that +there is no such thing as class interest. It is clear that +if any particular number of men get a particular benefit from any +existing institution, they are likely to band together, in order +to keep up that benefit and increase it, until it is perceived to +be unfair and injurious to another large number, who get +knowledge and strength enough to set up a resistance. And +this, again, has been part of the history of every great society +since history began. But the simple reason for this being, +that any large body of men is likely to have more of stupidity, +narrowness, and greed than of farsightedness and generosity, it +is plain that the number who resist unfairness and injury are in +danger of becoming injurious in their turn. And in this way +a justifiable resistance has become a damaging convulsion, making +everything worse instead of better. This has been seen so +often that we ought to profit a little by the experience. +So long as there is selfishness in men; so long as they have not +found out for themselves institutions which express and carry +into practice the truth, that the highest interest of mankind +must at last be a common and not a divided interest; so long as +the gradual operation of steady causes has not made that truth a +part of every man’s knowledge and feeling, just as we now +not only know that it is good for our health to be cleanly, but +feel that cleanliness is only another word for comfort, which is +the under-side or lining of all pleasure; so long, I say as men +wink at their own knowingness, or hold their heads high because +they have got an advantage over their fellows; so long class +interest will be in danger of making itself felt +injuriously. <!-- page 280--><a name="page280"></a><span +class="pagenum">p. 280</span>No set of men will get any sort of +power without being in danger of wanting more than their right +share. But, on the other hand, it is just as certain that +no set of men will get angry at having less than their right +share, and set up a claim on that ground, without falling into +just the same danger of exacting too much, and exacting it in +wrong ways. It’s human nature we have got to work +with all round, and nothing else. That seems like saying +something very commonplace—nay, obvious; as if one should +say that where there are hands there are mouths. Yet, to +hear a good deal of the speechifying and to see a good deal of +the action that go forward, one might suppose it was +forgotten.</p> +<p>But I come back to this: that, in our old society, there are +old institutions, and among them the various distinctions and +inherited advantages of classes, which have shaped themselves +along with all the wonderful slow-growing system of things made +up of our laws, our commerce, and our stores of all sorts, +whether in material objects, such as buildings and machinery, or +in knowledge, such as scientific thought and professional +skill. Just as in that case I spoke of before, the +irrigation of a country, which must absolutely have its water +distributed or it will bear no crop; there are the old channels, +the old banks, and the old pumps, which must be used as they are +until new and better have been prepared, or the structure of the +old has been gradually altered. But it would be +fool’s work to batter down a pump only because a better +might be made, when you had no machinery ready for a new one: it +would be wicked work, if villages lost their crops by it. +Now the only safe way by which society can be steadily improved +and our worst evils reduced, is not by any attempt to do away +directly with the actually existing class distinctions and +advantages, as if everybody could have the same sort of work, or +lead the same sort of life (which none of my hearers are stupid +enough to suppose), but by the turning of class interests into +class functions or duties. What I mean is, that each class +should be urged by the surrounding conditions to perform its +particular work under the strong pressure of responsibility to +the nation at large; that our public affairs should be got into a +state in which there should be no impunity for foolish or +faithless conduct. In this way the public judgment would +sift out incapability and dishonesty from posts of high charge, +and even personal ambition would necessarily become of a worthier +sort, since the desires of the most selfish men must be a good +deal shaped by the opinions of those around them; and for <!-- +page 281--><a name="page281"></a><span class="pagenum">p. +281</span>one person to put on a cap and bells, or to go about +dishonest or paltry ways of getting rich that he may spend a vast +sum of money in having more finery than his neighbors, he must be +pretty sure of a crowd who will applaud him. Now, changes +can only be good in proportion as they help to bring about this +sort of result: in proportion as they put knowledge in the place +of ignorance, and fellow-feeling in the place of +selfishness. In the course of that substitution class +distinctions must inevitably change their character, and +represent the varying duties of men, not their varying +interests. But this end will not come by impatience. +“Day will not break the sooner because we get up before the +twilight.” Still less will it come by mere undoing, +or change merely as change. And moreover, if we believed +that it would be unconditionally hastened by our getting the +franchise, we should be what I call superstitious men, believing +in magic, or the production of a result by hocus-pocus. Our +getting the franchise will greatly hasten that good end in +proportion only as every one of us has the knowledge, the +foresight, the conscience, that will make him well-judging and +scrupulous in the use of it. The nature of things in this +world has been determined for us beforehand, and in such a way +that no ship can be expected to sail well on a difficult voyage, +and reach the right port, unless it is well manned: the nature of +the winds and the waves, of the timbers, the sails, and the +cordage, will not accommodate itself to drunken, mutinous +sailors.</p> +<p>You will not suspect me of wanting to preach any cant to you, +or of joining in the pretence that everything is in a fine way, +and need not be made better. What I am striving to keep in +our minds is the care, the precaution, with which we should go +about making things better, so that the public order may not be +destroyed, so that no fatal shock may be given to this society of +ours, this living body in which our lives are bound up. +After the Reform Bill of 1832 I was in an election riot, which +showed me clearly, on a small scale, what public disorder must +always be; and I have never forgotten that the riot was brought +about chiefly by the agency of dishonest men who professed to be +on the people’s side. Now, the danger hanging over +change is great, just in proportion as it tends to produce such +disorder by giving any large number of ignorant men, whose +notions of what is good are of a low and brutal sort, the belief +that they have got power into their hands, and may do pretty much +as they like. If any one can look round us and say that he +sees no signs of any such danger <!-- page 282--><a +name="page282"></a><span class="pagenum">p. 282</span>now, and +that our national condition is running along like a clear +broadening stream, safe not to get choked with mud, I call him a +cheerful man: perhaps he does his own gardening, and seldom taken +exercise far away from home. To us who have no gardens, and +often walk abroad, it is plain that we can never get into a bit +of a crowd but we must rub clothes with a set of roughs, who have +the worst vices of the worst rich—who are gamblers, sots, +libertines, knaves, or else mere sensual simpletons and +victims. They are the ugly crop that has sprung up while +the stewards have been sleeping; they are the multiplying brood +begotten by parents who have been left without all teaching save +that of a too craving body, without all well-being save the +fading delusions of drugged beer and gin. They are the +hideous margin of society, at one edge drawing toward it the +undesigning ignorant poor, at the other darkening imperceptibly +into the lowest criminal class. Here is one of the evils +which cannot be got rid of quickly, and against which any of us +who have got sense, decency, and instruction have need to +watch. That these degraded fellow-men could really get the +mastery in a persistent disobedience to the laws and in a +struggle to subvert order, I do not believe; but wretched +calamities must come from the very beginning of such a struggle, +and the continuance of it would be a civil war, in which the +inspiration on both sides might soon cease to be even a false +notion of good, and might become the direct savage impulse of +ferocity. We have all to see to it that we do not help to +rouse what I may call the savage beast in the breasts of our +generation—that we do not help to poison the nation’s +blood, and make richer provision for bestiality to come. We +know well enough that oppressors have sinned in this +way—that oppression has notoriously made men mad; and we +are determined to resist oppression. But let us, if +possible, show that we can keep sane in our resistance, and shape +our means more and more reasonably toward the least harmful, and +therefore the speediest, attainment of our end. Let us, I +say, show that our spirits are too strong to be driven mad, but +can keep that sober determination which alone gives mastery over +the adaptation of means. And a first guarantee of this +sanity will be to act as if we understood that the fundamental +duty of a government is to preserve order, to enforce obedience +of the laws. It has been held hitherto that a man can be +depended on as a guardian of order only when he has much money +and comfort to lose. But a better state of things would be, +that men who had little money and not much comfort <!-- page +283--><a name="page283"></a><span class="pagenum">p. +283</span>should still be guardians of order, because they had +sense to see that disorder would do no good, and had a heart of +justice, pity, and fortitude, to keep them from making more +misery only because they felt some misery themselves. There +are thousands of artisans who have already shown this fine +spirit, and have endured much with patient heroism. If such +a spirit spread, and penetrated us all, we should soon become the +masters of the country in the best sense and to the best +ends. For, the public order being preserved, there can be +no government in future that will not be determined by our +insistance on our fair and practicable demands. It is only +by disorder that our demands will be choked, that we shall find +ourselves lost among a brutal rabble, with all the intelligence +of the country opposed to us, and see government in the shape of +guns that will sweep us down in the ignoble martyrdom of +fools.</p> +<p>It has been a too common notion that to insist much on the +preservation of order is the part of a selfish aristocracy and a +selfish commercial class, because among these, in the nature of +things, have been found the opponents of change. I am a +Radical; and, what is more, I am not a Radical with a title, or a +French cook, or even an entrance into fine society. I +expect great changes, and I desire them. But I don’t +expect them to come in a hurry, by mere inconsiderate +sweeping. A Hercules with a big besom is a fine thing for a +filthy stable, but not for weeding a seed-bed, where his besom +would soon make a barren floor.</p> +<p>That is old-fashioned talk, some one may say. We know +all that.</p> +<p>Yes, when things are put in an extreme way, most people think +they know them; but, after all, they are comparatively few who +see the small degrees by which those extremes are arrived at, or +have the resolution and self-control to resist the little +impulses by which they creep on surely toward a fatal end. +Does anybody set out meaning to ruin himself, or to drink himself +to death, or to waste his life so that he becomes a despicable +old man, a superannuated nuisance, like a fly in winter. +Yet there are plenty, of whose lot this is the pitiable +story. Well now, supposing us all to have the best +intentions, we working men, as a body, run some risk of bringing +evil on the nation in that unconscious manner—half +hurrying, half pushed in a jostling march toward an end we are +not thinking of. For just as there are many things which we +know better and feel much more strongly than the richer, +softer-handed classes can know or feel them; so there are many +things—many <!-- page 284--><a name="page284"></a><span +class="pagenum">p. 284</span>precious benefits—which we, by +the very fact of our privations, our lack of leisure and +instruction, are not so likely to be aware of and take into our +account. Those precious benefits form a chief part of what +I may call the common estate of society: a wealth over and above +buildings, machinery, produce, shipping, and so on, though +closely connected with these; a wealth of a more delicate kind, +that we may more unconsciously bring into danger, doing harm and +not knowing that we do it. I mean that treasure of +knowledge, science, poetry, refinement of thought, feeling, and +manners, great memories and the interpretation of great records, +which is carried on from the minds of one generation to the minds +of another. This is something distinct from the indulgences +of luxury and the pursuit of vain finery; and one of the +hardships in the lot of working men is that they have been for +the most part shut out from sharing in this treasure. It +can make a man’s life very great, very full of delight, +though he has no smart furniture and no horses: it also yields a +great deal of discovery that corrects error, and of invention +that lessens bodily pain, and must at least make life easier for +all.</p> +<p>Now the security of this treasure demands, not only the +preservation of order, but a certain patience on our part with +many institutions and facts of various kinds, especially touching +the accumulation of wealth, which from the light we stand in, we +are more likely to discern the evil than the good of. It is +constantly the task of practical wisdom not to say, “This +is good, and I will have it,” but to say, “This is +the less of two unavoidable evils, and I will bear +it.” And this treasure of knowledge, which consists +in the fine activity, the exalted vision of many minds, is bound +up at present with conditions which have much evil in them. +Just as in the case of material wealth and its distribution we +are obliged to take the selfishness and weaknesses of human +nature into account, and however we insist that men might act +better, are forced, unless we are fanatical simpletons, to +consider how they are likely to act; so in this matter of the +wealth that is carried in men’s minds, we have to reflect +that the too absolute predominance of a class whose wants have +been of a common sort, who are chiefly struggling to get better +and more food, clothing, shelter, and bodily recreation, may lead +to hasty measures for the sake of having things more fairly +shared, which, even if they did not fail of their object, would +at last debase the life of the nation. Do anything which +will throw the classes who hold the treasures of +knowledge—nay, I may say, the treasure of refined <!-- page +285--><a name="page285"></a><span class="pagenum">p. +285</span>needs—into the background, cause them to withdraw +from public affairs, stop too suddenly any of the sources by +which their leisure and ease are furnished, rob them of the +chances by which they may be influential and pre-eminent, and you +do something as short-sighted as the acts of France and Spain +when in jealousy and wrath, not altogether unprovoked, they drove +from among them races and classes that held the traditions of +handicraft and agriculture. You injure your own inheritance +and the inheritance of your children. You may truly say +that this which I call the common estate of society has been +anything but common to you; but the same may be said, by many of +us, of the sunlight and the air, of the sky and the fields, of +parks and holiday games. Nevertheless that these blessings +exist makes life worthier to us, and urges us the more to +energetic, likely means of getting our share in them; and I say, +let us watch carefully, lest we do anything to lessen this +treasure which is held in the minds of men, while we exert +ourselves, first of all, and to the very utmost, that we and our +children may share in all its benefits. Yes; exert +ourselves to the utmost, to break the yoke of ignorance. If +we demand more leisure, more ease in our lives, let us show that +we don’t deserve the reproach of wanting to shirk that +industry which, in some form or other, every man, whether rich or +poor, should feel himself as much bound to as he is bound to +decency. Let us show that we want to have some time and +strength left to us, that we may use it, not for brutal +indulgence, but for the rational exercise of the faculties which +make us men. Without this no political measures can benefit +us. No political institution will alter the nature of +Ignorance, or hinder it from producing vice and misery. Let +Ignorance start how it will, it must run the same round of low +appetites, poverty, slavery, and superstition. Some of us +know this well—nay, I will say, feel it; for knowledge of +this kind cuts deep; and to us it is one of the most painful +facts belonging to our condition that there are numbers of our +fellow-workmen who are so far from feeling in the same way, that +they never use the imperfect opportunities already offered them +for giving their children some schooling, but turn their little +ones of tender age into bread-winners, often at cruel tasks, +exposed to the horrible infection of childish vice. Of +course, the causes of these hideous things go a long way +back. Parents’ misery has made parents’ +wickedness. But we, who are still blessed with the hearts +of fathers and the consciences of men—we who have some +knowledge of the curse entailed on broods of creatures in <!-- +page 286--><a name="page286"></a><span class="pagenum">p. +286</span>human shape, whose enfeebled bodies and dull perverted +minds are mere centres of uneasiness in whom even appetite is +feeble and joy impossible—I say we are bound to use all the +means at our command to help in putting a stop to this +horror. Here, it seems to me, is a way in which we may use +extended co-operation among us to the most momentous of all +purposes, and make conditions of enrolment that would strengthen +all educational measures. It is true enough that there is a +low sense of parental duties in the nation at large, and that +numbers who have no excuse in bodily hardship seem to think it a +light thing to beget children, to bring human beings with all +their tremendous possibilities into this difficult world, and +then take little heed how they are disciplined and furnished for +the perilous journey they are sent on without any asking of their +own. This is a sin shared in more or less by all classes; +but there are sins which, like taxation, fall the heaviest on the +poorest, and none have such galling reasons as we working men to +try and rouse to the utmost the feeling of responsibility in +fathers and mothers. We have been urged into co-operation +by the pressure of common demands. In war men need each +other more; and where a given point has to be defended, fighters +inevitably find themselves shoulder to shoulder. So +fellowship grows, so grow the rules of fellowship, which +gradually shape themselves to thoroughness as the idea of a +common good becomes more complete. We feel a right to say, +If you will be one of us, you must make such and such a +contribution—you must renounce such and such a separate +advantage—you must set your face against such and such an +infringement. If we have any false ideas about our common +good, our rules will be wrong, and we shall be co-operating to +damage each other. But, now, here is a part of our good, +without which everything else we strive for will be +worthless—I mean the rescue of our children. Let us +demand from the members of our unions that they fulfil their duty +as parents in this definite matter, which rules can reach. +Let us demand that they send their children to school, so as not +to go on recklessly, breeding a moral pestilence among us, just +as strictly as we demand that they pay their contributions to a +common fund, understood to be for a common benefit. While +we watch our public men, let us watch one another as to this +duty, which is also public, and more momentous even than +obedience to sanitary regulations. While we resolutely +declare against the wickedness in high places, let us set +ourselves also against the wickedness in low places, not +quarrelling which came first, <!-- page 287--><a +name="page287"></a><span class="pagenum">p. 287</span>or which is +the worse of the two—not trying to settle the miserable +precedence of plague or famine, but insisting unflinchingly on +remedies once ascertained, and summoning those who hold the +treasure of knowledge to remember that they hold it in trust, and +that with them lies the task of searching for new remedies, and +finding the right methods of applying them.</p> +<p>To find right remedies and right methods. Here is the +great function of knowledge: here the life of one man may make a +fresh era straight away, in which a sort of suffering that has +existed shall exist no more. For the thousands of years +down to the middle of the sixteenth century that human limbs had +been hacked and amputated, nobody knew how to stop the bleeding +except by searing the ends of the vessels with red-hot +iron. But then came a man named Ambrose Paré, and +said, “Tie up the arteries!” That was a fine +word to utter. It contained the statement of a +method—a plan by which a particular evil was forever +assuaged. Let us try to discern the men whose words carry +that sort of kernel, and choose such men to be our guides and +representatives—not choose platform swaggerers, who bring +us nothing but the ocean to make our broth with.</p> +<p>To get the chief power into the hands of the wisest, which +means to get our life regulated according to the truest +principles mankind is in possession of, is a problem as old as +the very notion of wisdom. The solution comes slowly, +because men collectively can only be made to embrace principles, +and to act on them, by the slow stupendous teaching of the +world’s events. Men will go on planting potatoes, and +nothing else but potatoes, till a potato disease comes and forces +them to find out the advantage of a varied crop. +Selfishness, stupidity, sloth, persist in trying to adapt the +world to their desires, till a time comes when the world +manifests itself as too decidedly inconvenient to them. +Wisdom stands outside of man and urges itself upon him, like the +marks of the changing seasons, before it finds a home within him, +directs his actions, and from the precious effects of obedience +begets a corresponding love.</p> +<p>But while still outside of us, wisdom often looks terrible, +and wears strange forms, wrapped in the changing conditions of a +struggling world. It wears now the form of wants and just +demands in a great multitude of British men: wants and demands +urged into existence by the forces of a maturing world. And +it is in virtue of this—in virtue of this presence <!-- +page 288--><a name="page288"></a><span class="pagenum">p. +288</span>of wisdom on our side as a mighty fact, physical and +moral, which must enter into and shape the thoughts and actions +of mankind—that we working men have obtained the +suffrage. Not because we are an excellent multitude, but +because we are a needy multitude.</p> +<p>But now, for our own part, we have seriously to consider this +outside wisdom which lies in the supreme unalterable nature of +things, and watch to give it a home within us and obey it. +If the claims of the unendowed multitude of working men hold +within them principles which must shape the future, it is not +less true that the endowed classes, in their inheritance from the +past, hold the precious material without which no worthy, noble +future can be moulded. Many of the highest uses of life are +in their keeping; and if privilege has often been abused, it has +also been the nurse of excellence. Here again we have to +submit ourselves to the great law of inheritance. If we +quarrel with the way in which the labors and earnings of the past +have been preserved and handed down, we are just as bigoted, just +as narrow, just as wanting in that religion which keeps an open +ear and an obedient mind to the teachings of fact, as we accuse +those of being, who quarrel with the new truths and new needs +which are disclosed in the present. The deeper insight we +get into the causes of human trouble, and the ways by which men +are made better and happier, the less we shall be inclined to the +unprofitable spirit and practice of reproaching classes as such +in a wholesale fashion. Not all the evils of our condition +are such as we can justly blame others for; and, I repeat, many +of them are such as no changes of institutions can quickly +remedy. To discern between the evils that energy can remove +and the evils that patience must bear, makes the difference +between manliness and childishness, between good sense and +folly. And more than that, without such discernment, seeing +that we have grave duties toward our own body and the country at +large, we can hardly escape acts of fatal rashness and +injustice.</p> +<p>I am addressing a mixed assembly of workmen, and some of you +may be as well or better fitted than I am to take up this +office. But they will not think it amiss in me that I have +tried to bring together the considerations most likely to be of +service to us in preparing ourselves for the use of our new +opportunities. I have avoided touching on special +questions. The best help toward judging well on these is to +approach them in the right temper without vain expectation, and +with a resolution which is mixed with temperance.</p> +<h2>Footnotes:</h2> +<p><a name="footnote31"></a><a href="#citation31" +class="footnote">[31]</a> 1. “Madame de +Sablé. Etudes sur les Femmes illustres et la +Société du XVIIe siècle.” Par M. +Victor Cousin. Paris: Didier. 2. +“Portraits de Femmes.” Par C. A. +Sainte-Beuve. Paris: Didier. 3. “Les +Femmes de la Revolutions.” Par J. Michelet.</p> +<p><a name="footnote33"></a><a href="#citation33" +class="footnote">[33]</a> Queen Christina, when Mme. Dacier +(then Mlle. Le Fèvre) sent her a copy of her edition of +“Callimachus,” wrote in reply: “Mais vous, de +qui on m’assure que vous êtes une belle et +agréable fille, n’avez vous pas honte +d’être si savante?”</p> +<p><a name="footnote53"></a><a href="#citation53" +class="footnote">[53]</a> The letter to which we allude has +this charming little touch: “Je hais comme la mort que les +gens de son age puissent croire que j’ai des +galanteries. Il semble qu’on leur parait cent ans des +qu’on est plus vieille qu’eux, et ils sont tout +propre à s’étonner qu’il y ait encore +question des gens.”</p> +<p><a name="footnote64"></a><a href="#citation64" +class="footnote">[64]</a> 1. “The Church before +the Flood.” By the Rev. John Cumming, D.D. +2. “Occasional Discourses.” By the Rev. +John Cumming, D.D. In two vols. 3. “Signs +of the Times; or, Present, Past, and Future.” By the +Rev. John Cumming, D.D. 4. “The Finger of +God.” By the Rev. John Cumming, D.D. 5. +“Is Christianity from God? or, a Manual of Christian +Evidence, for Scripture-Readers, City Missionaries, Sunday-School +Teachers, etc.” By the Rev. John Cumming, D.D. +6. “Apocalyptic Sketches; or, Lectures on the Book of +Revelation.” First Series. By the Rev. John +Cumming, D.D. 7. “Apocalyptic +Sketches.” Second Series. By the Rev. John +Cumming, D.D. 8 “Prophetic Studies; or, +Lectures on the Book of Daniel.” By the Rev. John +Cumming, D.D.</p> +<p><a name="footnote74"></a><a href="#citation74" +class="footnote">[74]</a> “Lect. on Daniel,” p. +6.</p> +<p><a name="footnote76"></a><a href="#citation76" +class="footnote">[76]</a> “Man of Ev.” p. +81.</p> +<p><a name="footnote86a"></a><a href="#citation86a" +class="footnote">[86a]</a> “Signs of the +Times,” p. 38.</p> +<p><a name="footnote86b"></a><a href="#citation86b" +class="footnote">[86b]</a> “Apoc. Sketches,” p. +243.</p> +<p><a name="footnote90"></a><a href="#citation90" +class="footnote">[90]</a> “Man. of Christ. Ev.” +p. 184.</p> +<p><a name="footnote99"></a><a href="#citation99" +class="footnote">[99]</a> 1. “Heinrich +Heine’s Sämmtliche Werke.” Philadelphia: +John Weik. 1855. 2. “Vermischte Schriften +von Heinrich Heine.” Hamburg: Hoffman und +Campe. 1854.</p> +<p><a name="footnote134"></a><a href="#citation134" +class="footnote">[134]</a> At first I was almost in +despair, and I thought I could never bear it, and yet I have +borne it—only do not ask me <i>how</i>?</p> +<p><a name="footnote135"></a><a href="#citation135" +class="footnote">[135]</a> It is not fair to the English +reader to indulge in German quotations, but in our opinion +poetical translations are usually worse than valueless. For +those who think differently, however, we may mention that Mr. +Stores Smith has published a modest little book, containing +“Selections from the Poetry of Heinrich Heine,” and +that a meritorious (American) translation of Heine’s +complete works, by Charles Leland, is now appearing in shilling +numbers.</p> +<p><a name="footnote141"></a><a href="#citation141" +class="footnote">[141]</a> 1. “Die +Bürgerliche Gesellschaft.” Von W. H. +Riehl. Dritte Auflage. 1855. 2. +“Land und Leute.” Von W. H. Riehl. Dritte +Auflage. 1856.</p> +<p><a name="footnote164"></a><a href="#citation164" +class="footnote">[164]</a> Throughout this article in our +statement of Riehl’s opinions we must be understood not as +quoting Riehl, but as interpreting and illustrating him.</p> +<p><a name="footnote205"></a><a href="#citation205" +class="footnote">[205]</a> 1. “Young’s +Works.” 1767. 2. “Johnson’s +Lives of the Poets.” Edited by Peter Cunningham +Murray: 1854. 3. “Life of Edward Young, +LL.D.” By Dr. Doran. Prefixed to “Night +Thoughts.” Routledge: 1853. 4. +<i>Gentleman’s Magazine</i>, 1782. 5. +“Nichols’s Literary Anecdotes.” Vol. +I. 6. “Spence’s Anecdotes.”</p> +<p><a name="footnote257"></a><a href="#citation257" +class="footnote">[257]</a> “History of the Rise and +Influence of the Spirit of Rationalism in Europe.” By +W. E. H. Lecky, M.A. Longman & Co., London.</p> +<p><a name="footnote272"></a><a href="#citation272" +class="footnote">[272]</a> “The Grammar of +Ornament.” By Owen Jones, Architect. +Illustrated by Examples from various Styles of Ornament. +Onto hundred and twelve plates. Day & Son, London.</p> +<p>***END OF THE PROJECT GUTENBERG EBOOK THE ESSAYS OF "GEORGE ELIOT"***</p> +<pre> + + +***** This file should be named 28289-h.htm or 28289-h.zip****** + + +This and all associated files of various formats will be found in: +http://www.gutenberg.org/dirs/2/8/2/8/28289 + + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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