Kitabı oku: «The Atlantic Monthly, Volume 10, No. 57, July, 1862», sayfa 8

We saw at Willard's many who had thus found out for themselves, that, when Nature gives a young man no other utilizable faculty, she must be understood as intending him for a soldier. The bulk of the army had moved out of Washington before we reached the city; yet it seemed to me that at least two-thirds of the guests and idlers at the hotel wore one or another token of the military profession. Many of them, no doubt, were self-commissioned officers, and had put on the buttons and the shoulder-straps, and booted themselves to the knees, merely because captain, in these days, is so good a travelling-name. The majority, however, had been duly appointed by the President, but might be none the better warriors for that. It was pleasant, occasionally, to distinguish a grizzly veteran among this crowd of carpet-knights, —the trained soldier of a lifetime, long ago from West Point, who had spent his prime upon the frontier, and very likely could show an Indian bullet-mark on his breast,—if such decorations, won in an obscure warfare, were worth the showing now.

The question often occurred to me,—and, to say the truth, it added an indefinable piquancy to the scene,—what proportion of all these people, whether soldiers or civilians, were true at heart to the Union, and what part were tainted, more or less, with treasonable sympathies and wishes, even if such had never blossomed into purpose. Traitors there were among them,—no doubt of that,—civil servants of the public, very reputable persons, who yet deserved to dangle from a cord; or men who buttoned military coats over their breasts, hiding perilous secrets there, which might bring the gallant officer to stand pale-faced before a file of musketeers, with his open grave behind him. But, without insisting upon such picturesque criminality and punishment as this, an observer, who kept both his eyes and heart open, would find it by no means difficult to discern that many residents and visitors of Washington so far sided with the South as to desire nothing more nor better than to see everything reestablished on a little worse than its former basis. If the cabinet of Richmond were transferred to the Federal city, and the North awfully snubbed, at least, and driven back within its old political limits, they would deem it a happy day. It is no wonder, and, if we look at the matter generously, no unpardonable crime. Very excellent people hereabouts remember the many dynasties in which the Southern character has been predominant, and contrast the genial courtesy, the warm and graceful freedom of that region, with what they call (though I utterly disagree with them) the frigidity of our Northern manners, and the Western plainness of the President. They have a conscientious, though mistaken belief, that the South was driven out of the Union by intolerable wrong on our part, and that we are responsible for having compelled true patriots to love only half their country instead of the whole, and brave soldiers to draw their swords against the Constitution which they would once have died for,—to draw them, too, with a bitterness of animosity which is the only symptom of brotherhood (since brothers hate each other best) that any longer exists. They whisper these things with tears in their eyes, and shake their heads, and stoop their poor old shoulders, at the tidings of another and another Northern victory, which, in their opinion, puts farther off the remote, the already impossible chance of a reunion.

I am sorry for them, though it is by no means a sorrow without hope. Since the matter has gone so far, there seems to be no way but to go on winning victories, and establishing peace and a truer union in another generation, at the expense, probably, of greater trouble, in the present one, than any other people ever voluntarily suffered. We woo the South "as the Lion wooes his bride"; it is a rough courtship, but perhaps love and a quiet household may come of it at last. Or, if we stop short of that blessed consummation, heaven was heaven still, as Milton sings, after Lucifer and a third part of the angels had seceded from its golden palaces,—and perhaps all the more heavenly, because so many gloomy brows, and soured, vindictive hearts, had gone to plot ineffectual schemes of mischief elsewhere.²⁷

THE MINUTE-GUNS

 
I stood within the little cove,
Full of the morning's life and hope,
While heavily the eager waves
Charged thundering up the rocky slope.
 
 
The splendid breakers! how they rushed,
All emerald green and flashing white,
Tumultuous in the morning sun,
With cheer, and sparkle, and delight!
 
 
And freshly blew the fragrant wind,
The wild sea-wind, across their tops,
And caught the spray and flung it far,
In sweeping showers of glittering drops.
 
 
Within the cove all flashed and foamed,
With many a fleeting rainbow hue;
Without, gleamed, bright against the sky,
A tender, wavering line of blue,
 
 
Where tossed the distant waves, and far
Shone silver-white a quiet sail,
And overhead the soaring gulls
With graceful pinions stemmed the gale.
 
 
And all my pulses thrilled with joy,
Watching the wind's and water's strife,—
With sudden rapture,—and I cried,
"Oh, sweet is Life! Thank God for Life!"
 
 
Sailed any cloud across the sky,
Marring this glory of the sun's?
Over the sea, from distant forts,
There came the boom of minute-guns!
 
 
War-tidings! Many a brave soul fled,
And many a heart the message stuns!—
I saw no more the joyous waves,
I only heard the minute-guns.
 

ORIGINALITY

A great contemporary writer, so I am told, regards originality as much rarer than is commonly supposed. But, on the contrary, is it not far more frequent than is commonly supposed? For one should not identify originality with mere primacy of conception or utterance, as if a thought could be original but once. In truth, it may be so thousands or millions of times; nay, from the beginning to the end of man's times upon the earth, the same thoughts may continue rising from the same fountains in his spirit. Of the central or stem thoughts of consciousness, of the imperial presiding imaginations, this is actually true. Ceaseless re-origination is the method of Nature. This alone keeps history alive. For if every Mohammedan were but a passive appendage to the dead Mohammed, if every disciple were but a copy in plaster of his teacher, and if history were accordingly living and original only in such degree as it is an unprecedented invention, the laws of decay should at once be made welcome to the world.

The fact is otherwise. As new growths upon the oldest cedar or baobab do not merely spin themselves out of the wood already formed,—as they thrive and constitute themselves only by original conversation with sun, earth, and air,—that is, in the same way with any seed or sapling,—so generations of Moslems, Parsees, or Calvinists, while obeying the structural law of their system, yet quaff from the mystical fountains of pure Life the sustenance by which they live. Merely out of itself the tree can give nothing,—literally, nothing. True, if cut down, it may, under favorable circumstances, continue for a time to feed the growing shoots out of its own decay. Yet not even at the cost of decay and speedy exhaustion could the old trunk accomplish this little, but for the draft made upon it by the new growths. It is their life, it is the relationship which they assert with sun and rain and all the elements, which is foremost in bringing about even this result. So it is with the great old literatures, with the old systems of philosophy and faith. They are simply avenues, or structural forms, through which succeeding generations of souls come into conversation with eternal Nature, and express their original life.

Observe, again, that the tree lives only while new shoots are produced upon it. The new twigs and leaves not only procure sustenance for themselves, but even keep the trunk itself alive: so that the chief order of support is just opposite what it seems; and the tree lives from above, down,—as do men and all other creatures. So in history, it requires a vast amount of original thought or sentiment to sustain the old structural forms. This gigantic baobab of Catholicism, for example, is kept alive by the conversion of Life into Belief, which takes place age after age in the bosoms of women and men. The trunk was long ago in extensive decay; every wind menaces it with overthrow; but the hearts that bud and blossom upon it yearly send down to the earth and up to the sky such a claim for resource as surrounds the dying trunk with ever new layers of supporting growth. Equally are the thought, poetry, rhetoric of by-gone times kept in significance by the perceiving, the imagining, and the sense of a flowing symbolism in Nature, which our own time brings to them. To make Homer alive to this age,—what an expenditure of imagination, of pure feeling and penetration does it demand! Let the Homeric heart or genius die out of mankind, and from that moment the "Iliad" is but dissonance, the long melodious roll of its echoes becomes a jarring chop of noises. What chiefly makes Homer great is the vast ideal breadth of relationship in which he establishes human beings. But he in whose narrow brain is no space for high Olympus and deep Orcus,—he whose coarse fibre never felt the shudder of the world at the shaking of the ambrosial locks, nor a thrill in the air when a hero fails,—what can this grand stoop of the ideal upon the actual world signify to him? To what but an ethical genius in men can appeal for guest-rites be made by the noble "Meditations" of Marcus Antoninus, or the exquisite, and perhaps incomparable, "Christian Morals" of Sir Thomas Browne? Appreciative genius is centrally the same with productive genius; and it is the Shakspeare in men alone that prints Shakspeare and reads him. So it is that the works of the masters are, as it were, perpetually re-written and renewed in life by the genius of mankind.

In saying that constant re-origination is the method of Nature, I do not overlook the element nor underrate the importance of Imitation. This it is that secures continuity, connection, and structural unity. By vital imitation the embryonic man assumes the features and traits of his progenitors. After birth the infant remains in the matrix of the household; after infancy the glowing youth is held in that of society; and processes kindred with those which bestowed likeness to father and mother go on to assimilate him with a social circle or an age. Complaint is made, and by good men, of that implicit acquiescence which keeps in existence Islam, Catholicism, and the like, long after their due time has come to die; yet, abolish the law of imitation which causes this, and the immediate disintegration of mankind will follow. Mortar is much in the way, when we wish to take an old building to pieces and make other use of the bricks; do you therefore advise its disuse?

But imitation would preserve nothing, did not the law of re-origination keep it company. We are not born from our parents alone, but from the loins of eternal Nature no less. Was Orpheus the grandson of Zeus and Mnemosyne,—of sovereign Unity and immortal Memory? Equally is Shakspeare and every genuine bard. Could the heroes of old Greece trace their derivation from the gods?

Little of a hero is he, even in these times of ours, who is not of the like lineage. And indeed, one and all, we have a father and mother whose marriage-morn is of more ancient date than our calendars, and of whose spousal solemnities this universe is the memorial. All life, indeed, whatsoever be its form and rank, has, along with connections of pedigree and lateral association, one tap-root that strikes straight down into the eternal.

Because Life is of this unsounded depth, it may well afford to repeat the same forms forever, nor incurs thereby any danger of exhausting its significance and becoming stale. Vital repetition, accordingly, goes on in Nature in a way not doubtful and diffident, but frank, open, sure, as if the game were one that could not be played out. It is now a very long while that buds have burst and grass grown; yet Spring comes forward still without bashfulness, fearing no charge of having plagiarized from her predecessors. The field blushes not for its blades, though they are such as for immemorial times have spired from the sod; the boughs publish their annual book of many a verdant scroll without apprehension of having become commonplace at last; the bobolink pours his warble in cheery sureness of acceptance, unmindful that it is the same warble with which the throats of other bobolinks were throbbing before there was a man to listen and smile; and night after night forever the stars, and age after age the eyes of women and men, shine on without apology, or the least promise that this shall be positively their last appearance. Life knows itself original always, nor a whit the less so for any repetition of its elected and significant forms. Youth and newness are, indeed, inseparable from it. Death alone is senile; and we become physically aged only by the presence and foothold of this dogged intruder in our bodies. The body is a fortress for the possession of which Death is perpetually contending; only the incessant activity of Life at every foot of the rampart keeps him at bay; but, with, the advance of years, the assailants gain, here and there a foothold, pressing the defenders back; and just in proportion as this defeat take a place the man becomes old. But Life sets out from the same basis of mystery to build each new body, no matter how many myriads of such forms have been built before; and forsaking it finally, is no less young, inscrutable, enticing than before.

Now Thought, as part of the supreme flowering of Life, follows its law. It cannot be anticipated by any anticipation of its forms and results. There were hazel-brown eyes in the world before my boy was born; but the light that shines in these eyes comes direct from the soul nevertheless. The light of true thought, in like manner, issues only from an inward sun; and shining, it carries always its perfect privilege, its charm and sacredness. Would you have purple or yellow eyes, because the accustomed colors have been so often repeated? Black, blue, brown, gray, forever! May the angels in heaven have no other! Forever, too, and equally, the perpetual loves, thoughts, and melodies of men! Let them come out of their own mystical, ineffable haunts,—let them, that is, be real,—and we ask no more.

The question of originality is, therefore, simply one of vitality. Does the fruit really grow on the tree? does it indeed come by vital process?—little more than this does it concern us to know. Truths become cold and commonplace, not by any number of rekindlings in men's bosoms, but by out-of-door reflections without inward kindling. Saying is the royal son of Seeing; but there is many a pretender to the throne; and when these supposititious people usurp, age after age, the honors that are not theirs, the throne and government are disgraced.

Truisms are corpses of truths; and statements are to be found in every stage of approach to this final condition. Every time there is an impotency or unreality in their enunciation, they are borne a step nearer the sepulchre. If the smirking politician, who wishes to delude me into voting for him, bid me his bland "Good-morning," not only does he draw a film of eclipse over the sun, and cast a shadow on city and field, but he throws over the salutation itself a more permanent shadow; and were the words never to reach us save from such lips, they would, in no long time, become terms of insult or of malediction. But so often as the sweet greeting comes from wife, child, or friend, its proper savors are restored. A jesting editor says that "You tell a telegram" is the polite way of giving the lie; and it is quite possible that his witticism only anticipates a serious use of language some century hence. Terms and statements are perpetually saturated by the uses made of them. Etymology and the dictionary resist effects in vain. And as single words may thus be discharged of their lawful meaning, so the total purport of words, that is, truths themselves, may in like manner be disgraced. If the man of ordinary heart ostentatiously patronize the maxims of perfect charity, if the traditional priest or feeble pietist repeat the word God or recite the raptures of adoring bards, the sentences they maunder and the sentiments they belie are alike covered with rust; and in due time some Shelley will turn atheist in the interest of religion, and some Johnson in the interest of morality aver that he writes for money alone.

But Truth does not share the fortunes of her verbal body. The grand ideas, the master-imaginations and moving faiths of men, run in the blood of the race; and a given degree of pure human heat infallibly brings them out. Not more surely does the rose appear on the rose-bush, or the apple, pear, or peach upon the trees of the orchard, than these fruits of the soul upon nations of powerful and thrifty spirit. For want of vitality the shrub may fail to flower, the tree to bear fruit, and man to bring forth his spiritual product; but if Thought be attained, certain thoughts and imaginations will come of it. Let two nations at opposite sides of the globe, and without intercommunication arrive at equal stages of mental culture, and the language of the one will, on the whole, be equivalent to that of the other, nay, the very rhetoric, the very fancies of the one will, in a broad way of comparison, be tantamount to those of the other. The nearer we get to any past age, the more do we find that the totality of its conceptions and imaginings is much the same with that of our own. There are specific variation and generic unity; and he whom the former blinds to the latter reads the old literatures without eyes, and knows neither his own time nor any other. Owen, Agassiz, Carpenter explain the homologies of anatomy and physiology; but a doctrine of the homologies of thought is equally possible, and will sometime be set forth.

The basis, then, of any sufficient doctrine of literature and literary production is found in two statements:—

First, that the perfect truth of the universe issues, by vital representation, into the personality of man.

Secondly, that this truth tends in every man, though often in the obscurest way, toward intellectual and artistic expression.

Now just so far as by any man's speech we feel ourselves brought into direct relationship with this ever-issuing fact, so far the impressions of originality are produced. That all his words were in the dictionary before he used them,—that all his thoughts, under some form of intimation, were in literature before he arrived at them,—matters not; it is the verity, the vital process, the depth of relationship, which concerns us.

Nay, in one sense, the older his truth, the more do the effects of originality lie open to him. The simple, central, imperial elements of human consciousness are first in order of expression, and continue forever to be first in order of power and suggestion. The great purposes, the great thoughts and melodies issue always from these. This is the quarry which every masterly thinker or poet must work. Homer is Homer because he is so simply true alike to earth and sky,—to the perpetual experience and perpetual imagination of mankind. Had he gone working around the edges, following the occasional détours and slips of consciousness, there would have been no "Iliad" or "Odyssey" for mankind to love and for Pope to spoil. The great poets tell us nothing new. They remind us. They bear speech deep into our being, and to the heart of our heart lend a tongue. They have words that correspond to facts in all men and women. But they are not newsmongers.

Yesterday, I read in a prose translation of the "Odyssey" the exquisite idyl of Nausicaa and her Maids, and the discovery of himself by Ulysses. Perhaps the picture came out more clearly than ever before; at any rate, it filled my whole day with delight, and to-day I seem to have heard some sweetest good tidings, as if word had come from an old playmate, dear and distant in memory, or a happy and wealthy letter had arrived from a noble friend. Whence this enrichment? There was nothing in this idyl, to which, even on a first reading, I could give the name of "new truth." The secret is, that I have indeed had tidings of old playmates, dear and distant in memory,—of those bright-eyed, brave, imaging playmates of all later ages, the inhabitants of Homer's world. And little can one care for novelties of thought, in comparison with these tones from the deeps of undying youth. Bring to our lips these cups of the fresh wine of life, if you would do good. Bring us these; for it is by perpetual rekindlings of the youth in us that our life grows and unfolds. Each advancing epoch of the inward life is no less than this,—a fresh efflux of adolescence from the immortal and exhaustless heart. Everywhere the law is the same,—Become as a little child, to reach the heavenly kingdoms. This, however, we become not by any return to babyhood, but by an effusion or emergence from within of pure life,—of life which takes from years only their wisdom and their chastening, and gives them in payment its perfect renewal.

This, then, is the proof of originality,—that one shall utter the pure consciousness of man. If he live, and live humanly, in his speech, the speech itself will live; for it will obtain hospitality in all wealthy and true hearts.

But if the most original speech be, as is here explained, of that which is oldest and most familiar in the consciousness of man, it nevertheless does not lack the charm of surprise and all effects of newness. For, in truth, nothing is so strange to men as the very facts they seem to confess every day of their lives. Truisms, I have said, are the corpses of truths; and they are as far from the fact they are taken to represent as the perished body from the risen soul. The mystery of truth is hidden behind them; and when next it shall come forth, it will bring astonishment, as at first. Every time the grand old truths are livingly uttered, the world thinks it never heard them before. The news of the day is hardly spoken before it is antiquated. For this an hour too late is a century, is forever, too late. But truth of life and the heart, the world-old imaginations, the root-thoughts of human consciousness,—these never lose their privilege to surprise, and at every fresh efflux are wellnigh sure to be persecuted by some as unlawful impositions upon the credence of mankind. Nay, the same often happens with the commonest truths of observation. Mr. Ruskin describes leaves and clouds, objects that are daily before all eyes; and the very artists cry, "Fie upon him!" as a propounder of childish novelties: slowly they perceive that it was leaves and clouds which were novel. Luther thunders in the ears of the Church its own creed; the Pope asks, "Is it possible that he believes all this?" and the priesthood scream, "To the stake with the heretic!" A poet prints in the "Atlantic Monthly" a simple affirmation of the indestructibility of man's true life; numbers of those who would have been shocked and exasperated to hear questioned the Church dogma of immortality exclaim against this as a ridiculous paradox. Once in a while there is grown a heart so spacious that Nature finds in it room to chant aloud the word God, and set its echoes rolling billowy through one man's being; and he, lifting up his voice to repeat it among men from that inward hearing, invariably astounds, and it may be infuriates his contemporaries. The simple proposition, GOD IS, could it once be wholly received, would shake our sphere as no earthquake ever did, and would leave not one stone upon another, I say not merely of some city of Lisbon, but of entire kingdoms and systems of civilization. The faintest inference from this cannot be vigorously announced in modern senates without sending throbs of terror over half a continent, and eliciting shrieks of remonstrance from the very shrines of worship.

The ancient perpetual truths prove, at each fresh enunciation, not only surprising, but incredible. The reason is, that they overfill the vessels of men's credence. If you pour the Atlantic Ocean into a pint basin, what can the basin do but refuse to contain it, and so spill it over? Universal truths are as spacious and profound as the universe itself; and for the cerebral capacity of most of us the universe is really somewhat large!

But as the major numbers of mankind are too little self-reverent to dispense with the services of self-conceit, they like to think themselves equal, and very easily equal, to any truth, and habitually assume their extempore, off-hand notion of its significance as a perfect measure of the fact. As if a man hollowed his hand, and, dipping it full out of Lake Superior, said, "Lake Superior just fills my hand!" To how many are the words God, Love, Immortality just such complacent handfuls! And when some mariner of God seizes them with loving mighty arms, and bears them in his bark beyond sight of their wonted shores, what wonder that they perceive not the identity of this sky-circled sea with their accustomed handful? Yet, despite egotism and narrowness of brain and every other limitation, the spirit of man will claim its privilege and assert its affinity with all truth; and in such measure as one utters the pure heart of mankind, and states the real relationships of human nature, is he sure of ultimate audience and sufficing love.