Early Letters of George Wm. Curtis to John S. Dwight Part 7

G.W.C.

I am 24! Will you write me the numbers of the "Tempest" sonata, and some others that I liked particularly? The op. 14, No. 2, I have got, and Timm played it to me on Monday. How inexorable is this s.p.a.ce, that will not let me crowd in that I am ever your friend,

G.W.C.

IX

N.Y., _Sunday evening, Feb. 25, '44._

Do you remember ever to have read a novel called "The Collegians?" A work of great interest, and displaying great dramatic power. I was always anxious to know the author, and chance has thrown his name and history in my way. It was Gerald Griffin, an Irishman of genius, who lived the varied life of a professed literary man. Desirous of having his dramas accepted at the London theatres, and finding no one to favor him. Too n.o.ble to be dependent, and going days without food. In 183ty something he published, "Gisippus," a tragedy, famed of the greatest merit. Finally he became weary of his literary life, and entered an Irish convent, where, within two or three years, he died. His father's family in greater part have removed to America, and his elder brother, a physician of note, has recently published his memoirs, the reviews of which I have happened to meet. The reviews say the usual thing of genius, that his writings were full of promise, and that he might have achieved greatly had he lived.

Must not this be always a complaint of genius? Its being, not its expression, has the charm which captivates. The dramas are the least part of Shakespeare, and one would give more to have known him than to study them forever. It must seem to us promising, till we have entered into the fulness of its spirit. The necessity of expressing compromises the dignity of being. G.o.d is more pleasing to thought as self-contemplation, rather than creation. Expression is degradation to us, not to the genius. That informs everything with its complete Loveliness. But we who must seek in the expression for it, miss its beauty. Critics complain of Tennyson that he writes no epic, as if all poets must do the same thing. "Comus" is as Miltonic as the "Paradise Lost;" and the little songs of Shakespeare as wide and fresh as the dramas. The diamond is no less wonderful than the world.

Recently my reading has led me into the old English poetry. A friend gave me a card to the Society Library, the largest in the city; and I have found much good browsing in those fields. I have found "Amadis de Gaul"

among the rest, and the complete works of Carew, Suckling, Drayton, Drummond, etc. It has led me to wish some more intimate knowledge of English history, to which I must turn. How imperceptibly and surely spread out these meadows where the rare flowers bloom! There is no end to these threads which place themselves in our hand, and which lead every man of the world his different way. So we sail on through the blue s.p.a.ces, separate as stars.

And you, they tell me, have joined the a.s.sociation. I supposed you were making some move, and thought this might be it. I am glad that you do so so heartily, and more glad that I can say so. After all, the defiance offered us by the varied positions of our friends is what life needs. Each dissimilar act of my friend, while it does not sever him from me, throws me more sternly upon myself. Can we not make our friendship so fine that it shall be only a sympathy of thought, and let the expression differ, and court it to differ? This ray of the sunlight falls upon summer woods, that sinks into the wintry sea, yet are they brothers. The severe loneliness that has sun and moon in its bosom invites us as the vigorous health of the soul. The beautiful isolation of the rose in its own fragrance is self-sufficient.

Charles wrote Burrill a manly letter during the week. The Arcadian beauty of the place is lost to me, and would have been lost, had there been no change. Seen from this city life, you cannot think how fair it seems. So calm a congregation of devoted men and true women performing their perpetual service to the Idea of their lives, and clothed always in white garments. Though you change your ritual, I feel your hope is unchanged; and though it seems to me less beautiful than the one you leave, it is otherwise to you. There was a mild grace about our former life that no system attains. The unity in variety bound us very closely together. I doubt if we shall be again among you, as I had hoped. I cannot, in thought, lose my hold upon the place without pain not to be spoken of. On the whole, I cannot say, even to you, just what I would about it. It will leak out from the pores of my hands before we have done with each other.

I hear no music here now, except Timm and Rakemann. Charlotte Dana is here; I have heard her only once. The opera is a wretched affair.

By-the-by, I gave W.H. Channing an article for _The Present_, very short, upon music and Ole Bull. If he publishes it, it will not be new to you, though I do not remember if I have talked with you about all at which it hints. I await orders and ma.n.u.scripts about the French stories; though you are very busy, all of you, just now, perhaps too much so for that business. The rest stands adjourned. Give my love to friends. Yrs ever,

G.W.C.

Will you say to C. Dana that I would like to come for a short visit--at least, before going elsewhere; and that as soon as possible, say in a week. Can I come? If not, ask him to say when. Yours,

J. Burrill Curtis.

_Feb'y 27._

X

NEW YORK, _March 3, 1844._

Your letter was very grateful to me. I had supposed the silence would be broken by some music burst of devotion, and that all friends would be dearer to you the more imperative the call upon your strength to battle for the Ideal. It half reproved me for the meagre sheet the same day brought to your hand. And yet could we see how all the forces of heaven and earth unite to shape the particle that floats idly by us, we should never see meagreness more.

I do not think (and what a heresy!) that your life has found more than an object, not yet a centre. The new order will systematize your course; but I do not see that it aids your journey. Is it not the deeper insight you constantly gain into music which explains the social economy you adopt, and not the economy the music? One fine symphony or song leads all reforms captive, as the grand old paintings in St. Peter's completely ignore all sects. a.s.sociation will only interpret music so far as it is a pure art, as poetry and sculpture and painting explain each other. But necessarily Brook Farm, a.s.sociation and all, do not regard it artistically, but charitably. It regenerates the world with them because it does tangible good, not because it refines. We must view all pursuits as arts before we can accomplish.

With respect to a.s.sociation as a means of reform, I have seen no reason to change my view. Though, like the monastic, a life of devotion, to severe criticism it offers a selfish and an unheroic aspect. When your letter first spoke of your personal interest in the movement, I had written you a long statement of my thought, which I did not send, and then partly spun into an article for _The Present_, which I did not entirely finish. It was only a strong statement of Individualism, which would not be new to you, perhaps, and the essential reason of which could not be readily treated.

What we call union seems to me only a name for a phase of individual action. I live only for myself; and in proportion to my own growth, so I benefit others. As Fourier seems to me to have postponed his life, in finding out how to live, so I often felt it was with Mr. Ripley. Besides, I feel that our evils are entirely individual, not social. What is society but the shadow of the single men behind it. That there is a slave on my plantation or a servant in my kitchen is no evil; but that the slave and servant should be unwilling to be so, that is the difficulty. The weary and the worn do not ask of me an asylum, but aid. The need of the most oppressed man is strength to endure, not means of escape. The slave toiling in the Southern heats is a n.o.bler aspect of thought than the freed black upon the sh.o.r.e of England. That is just now the point which pains me in a.s.sociation, its lack of heroism. Reform is purification, forming anew, not forming again. Love, like genius, uses the means that are, and the opportunities of to-day. If paints are wanting, it draws charcoal heads with Michael Angelo. These crooked features of society we cannot rend and twist into a Roman outline and grace; but they may be animated with a soul that will utterly shame our carved and painted faces. A n.o.ble man purges these present relations, and does not ask beautiful houses and landscapes and appliances to make life beautiful. In Wall Street he gives another significance to trade; in the City Hall he justifies its erection; in the churches he interprets to themselves the weekly a.s.sembly of citizens. He uses the pen with which, just now, the coal-man scrawled his bill, and turns off an epic with the fife that in the band so sadly pierced our ears. He moves our trudging lives to the beauties of golden measures. He laughs heartily at our absorbing charities and meetings, upon which we waste our health and grow thin. He answers our distressing plea for the rights of the oppressed, and the "all-men-born-to-be-free-and-equal" with a smiling strength, which a.s.sures us therein lies the wealth and the equality which we are trying to manufacture out of such materials as a.s.sociation, organization of society, copartnership, no wages, and the like. While this may be done, why should we retire from the field behind the walls which you offer? Let us die battling or victorious. And this, true for me and you, is true to the uttermost. The love which alone can make your Phalanx beautiful, also renders it unnecessary. You may insure food and lodgings to the starving beggar, I do not see that strength is afforded to the man. Moreover, a stern divine justice ordains that each man stand where he stands, and do his utmost. Retreat, if you will, behind this prospect of comfortable living, but you do so at a sacrifice of strength. Your food must be eternal, for your life is so. I do not feel that the weary man outworn by toil needs a fine house and books and culture and free air; he needs to feel that his position, also, is as good as these. When he has, by a full recognition of that, earned the right to come to you, then his faith is deeper than the walls of a.s.sociation, and the desolate cellar is a cheerful room for his shining lore. Men do not want opportunities, they do not want to start fair, they do not want to reach the same goal; they want only perfect submission. The gospel now to be preached is not, "Away with me to the land where the fields are fair and the waters flow," but, "Here in your penury, while the rich go idly by and scoff, and the chariot wheels choke you with dust, make here your golden age."

"Who cannot on his own bed sweetly sleep, Can on another's hardly rest."

So sings the saintly George Herbert, no new thought in these days of ours.

The effect of a residence at the Farm, I imagine, was not greater willingness to serve in the kitchen, and so particularly a.s.sert that labor was divine; but discontent that there was such a place as a kitchen. And, however aimless life there seemed to be, it was an aimlessness of the general, not of the individual life. Its beauty faded suddenly if I remembered that it was a society for special ends, though those ends were very n.o.ble. In the midst of busy trades and bustling commerce, it was a congregation of calm scholars and poets, cherishing the ideal and the true in each other's hearts, dedicate to a healthy and vigorous life. As an a.s.sociation it needed a stricter system to insure success; and since it had not the means to justify its mild life, it necessarily grew to this.

As reformers, you are now certainly more active, and may promise yourselves heaven's reward for that. That impossibility of severance from the world, of which you speak, I liked, though I did not like that there should be such a protest against the world by those who were somewhat subject to it. This was not my first feeling. When I went, it seemed as if all hope had died from the race, as if the return to simplicity and beauty lay through the woods and fields, and was to be a march of men whose very habits and personal appearance should wear a sign of the coming grace. The longer I stayed, the more surely that thought vanished. I had unconsciously been devoted to the circ.u.mstance, while I had earnestly denied its value. Gradually I perceived that only as a man grew deeper and broader could he wear the coat and submit to the etiquette and obey the laws which society demands. Now I feel that no new order is demanded, but that the universe is plastic to the pious hand.

Besides, it seems to me that reform becomes atheistic the moment it is organized. For it aims, really, at that which conservatism represents. The merit of the reformer is his sincerity, not his busy effort to emanc.i.p.ate the slaves or to raise the drunkards. And the deeper his sincerity the more deeply grounded seems to him the order he holds to be so corrupt. G.o.d always weighs down the Devil. Therefore the church is not a collection of puzzling priests and deceived people, but the representative, now as much as ever, of the religious sentiment. A pious man needs no new church or ritual. The Catholic is not too formal nor the Quaker too plain. If he complains of these, and build another temple and construct a new service, it is not the satisfaction which piety would have. Luther's protest was that of the intellect against the supremacy of sentiment. So was Unitarianism, and now we do not seek in the Boston churches for the profound pietists. Does not our present experience show that as fast as we are emanc.i.p.ated from morality and the dominance of the intellect, we revert to the older rituals, if we need any. And if we have no need, the piety can so fully inform them, that we seek no other. The transcendental is a spiritual movement. It is the effort to regain the lost equilibrium between the intellect and the soul, between morals and piety. Therefore, put of its ranks come Catholics and Calvinists and mystics, and those who continue the reform movement commenced by Luther; and, proceeding at intervals down the stream of history, are the Rationalists. There is indeed a latent movement, badly represented by these reforms, and that is the constant perception of the supremacy of the Individual. But the stronger the feet become the more delicate may be the movements. The more strictly individual I am, the more certainly I am bound to all others. I can reach other men only through myself. So far as you have need of a.s.sociation you are injured by it.

You will gather what I think from such hints as these. I recognize the worth of the movement, as I do of all sincere action. Other reasons must bind me peculiarly to the particular me at Brook Farm. "Think not of any severance of our loves," though we should not meet immediately. Burrill will see if there is any such place as we wish about you. I have not much hope of his success. The scent of the roses will not depart, though the many are scattered. I hardly hope to say directly how very beautiful it lies in my memory. What a heart-fresco it has become! All the dignity, the strength, the devotion will be preserved by you; that graceful "aimlessness" comes no more. And yet that was necessary. Long before I knew of the changes I perceived that the growth of the place would overshadow the spots where the sunlight had lain so softly and long. We must still regret the waywardness of the child, though the man is active and victorious; and the delicate odor of the blossom is unrivalled by the juicy taste of the fruit. The one implies necessity; the other a self-obedient impulse. You see I do not forget it was a child; but the philosopher has no better playfellow.

I wish this was me instead of my letter, for a warm grasp of the hand might say more than all these words. Yr friend,

G.W.C.

XI

NEW YORK, _March 27, 1844._

At last I imagine our summer destiny is fixed. This morning Burrill received a reply from Emerson informing us of a promising place near Concord. The farmer's name being Captain Nathaniel Barrett, of pleasant family and situation, and a farm on which more farm work than usual is done. Altogether the prospect is very alluring and satisfactory; and I have little doubt of our acceptance of the situation. We shall not then be very far removed from you; and at some AEsthetical tea or Transcendental club or Poet's a.s.sembly meet you, perhaps, and other Brook Farmers. At all events, we shall breathe pretty much the same atmosphere as before, and understand more fully the complete pivacy of the country life.

Burrill brought pleasant accounts of your appearance at Brook Farm. The summer shall not pa.s.s without my looking in upon you, though only for an hour. That time will suffice to show me the unaltered beauty of aspect, though days would be scarce to express all that they suggested.

Emerson writes that there is a piano and music at the farm mentioned. I have no faith in pianos under such circ.u.mstances; but it shows a taste, a hope, a capability, possibly it is equal to all spiritual significances except music! which want in a piano may be termed a deficiency.

I have become acquainted with a fine amateur, a niece of Dr. Channing's, name Gibbs. She is yet young, not more than 17, but plays with great grace and beauty. She played me one of Mendelssohn's songs, translated by Liszt, a beautiful piece, one of F.R.'s, and spoke more sensibly of music than any girl I have met. By-the-way, yesterday I bought the January number of the _Democratic Review_ to read Mrs. f.a.n.n.y Kemble Butler's review of Tennyson, when, to my great surprise, I found your "Haydn." O'Sullivan I have met a great deal, but made no acquaintance. The Tennyson review is very fine. I think she understands him well. Perhaps she is too masculine a woman to judge correctly his delicacy; but she does the whole thing well.

Cranch has just painted a scene from the "Lady of Shalott," the scene--

"In among the bearded barley, The reaping late and early," etc.--

represents two reapers standing with sickles among the grain, and turning intently towards the four "gray walls and four gray towers which overlook a s.p.a.ce of flowers" in an island covered with foliage to the water, and lying in the midst of the stream. The criticism upon the picture is obvious; if Cranch is as painter what Tennyson is as poet, it is good--if not, it is bad. What do you think? When a man ill.u.s.trates a poem he is pledged by the poem, hence the absurdity of Martyn's drawings from the "Paradise Lost," and the various pictures of Belshazzar's feast. Only the Madonnas of the greatest painters are satisfactory. But I shall not abandon myself to the tracking of these mysteries of art.

I have been reading Goethe's "Ta.s.so." Now I am at the "Sorrows of Werther." I am wonderfully impressed with his dramatic power. The "Egmont," "Iphigenia," and "Ta.s.so" are grander than anything I know in modern literature, than anything else of his which I have read. The serene simplicity of the "Iphigenia" is like a keen blast of ocean air. It stands like a Grecian temple, but in the moonlight. Is not that because, as f.a.n.n.y Kemble says, and so many have thought, he was a Heathen? He did not enter into the state called the Christian. He served G.o.ds, not a G.o.d; and had it been otherwise this tragedy had been full-bathed in sunlight. And yet I hardly dare to say anything decidedly of such a man. I shall condemn myself a little while hence if I do.

Let me hear from you before I leave New York, which will be in two or three weeks. I shall not leave all my good friends, and all the fine music here, without a pang. But if we stop for pangs! Will you send me the number of the "Mondschein," and the "Tempest" sonata?

Yr friend,

G.W. CURTIS.

XII

N.Y., _Monday morning, April 8th, 1844._

The last few days have been like glimpses of Brook Farm, seeing so constantly Mr. Ripley, and Charles, and Liszt, and Isaac, and Georgiana, and Margaret Fuller. The last three days of the past week were occupied by the sessions of the Convention, about which there was no enthusiasm, but an air of quiet resolution which always precedes success. To be sure, the success, to me, is the constant hope in humanity that inspires them, the sure, glowing prophecies of paradise and heaven, being individual not general prophecies, and announcing the advent in their own hearts and lives of the feet beautiful of old upon the mountains. In comparison with this what was done, and what was doing, lost much of its greatness. Leave to Albert Brisbane, and _id omne genus_, these practical etchings and phalansteries; but let us serve the G.o.ds without bell or candle. Have these men, with all their faith and love, not yet full confidence in love?

Is that not strong enough to sway all inst.i.tutions that are, and cause to overflow with life? does that ask houses and lands to express its power?

does it not ride supreme over the abounding selfishness of the world, and so raise men from their sorrow and degradation, or so inspire them that their hovels are good enough for them?

But all difference of thought vanished before the profound, sincere eloquence of these men. Last night, at W.H. Channing's church, the room was full, and the risen Lord Jesus might have smiled upon a worthy worship. From all sections were gathered in that small room men led by the same high thought, and in the light of that thought joining hearts and hands, unknown to each other, never to be seen again, and in the early dawn setting forth with hard hands and stout hearts to hew down the trees which shall be wrought into the stately dwellings for those who come after in the day. So knelt the devoted Pilgrims upon the sands of Holland, and embarked upon that doubtful sea. They fought and perished; their homes were pierced with the Indian's bullet and flames of fire; the solitude of stern forests scared not their hearts, and we follow now and live in peace. It was something to have felt and seen such heroism.

The meetings of the convention were made interesting by some speeches of W.H. Channing. His fervor kindles the sympathy of all who listen. I do not think he is a man of great intellect; his views of society are not always correct. He speaks very often as an infidel-in-the-capability- of-men might speak. He is fanatical, as all who perceive by the heart and not the head are, as deeply pious men are apt to be. But I never heard so eloquent a man, one who commanded attention and sympathy, not by his words or thoughts, but the religion that lay far below them. It is a warm, fragrant, southern wind at which the heart leaps, not the pure, cold, ocean air which braces the frame. Between him and some whom I have heard is the same difference as between Goethe and Novalis. The one a June meadow, with flower-scents and cloud-shadows and the soft, sultry music of humming-bees and singing-birds, with clear skies bending over; a deep sea the other, whereon sail stately ships, wafted by health-bearing breezes, in whose waters the sick gain strength, in whose soundless depths the coral and the precious stones repose forever, which supplies the clouds whose shadow makes the meadow beautiful.