Life Without and Life Within Part 28

"A moment more, and I was before the queen and guardian of the flowers.

Of this being I cannot speak to thee in any language now possible betwixt us; for this is a being of another order from thee, an order whose presence thou mayst feel, nay, approach step by step, but which cannot be known till thou art of it, nor seen nor spoken of till thou hast pa.s.sed through it.

"Suffice it to say, that it is not such a being as men love to paint; a fairy, like them, only lesser and more exquisite than they; a G.o.ddess, larger and of statelier proportion; an angel, like still, only with an added power. Man never creates; he only recombines the lines and colors of his own existence: only a deific fancy could evolve from the elements the form that took me home.

"Secret, radiant, profound ever, and never to be known, was she; many forms indicate, and none declare her. Like all such beings, she was feminine. All the secret powers are "mothers." There is but one paternal power.

"She had heard my wish while I looked at the stars, and in the silence of fate prepared its fulfilment. 'Child of my most communicative hour,'

said she, 'the full pause must not follow such a burst of melody. Obey the gradations of nature, nor seek to retire at once into her utmost purity of silence. The vehemence of thy desire at once promises and forbids its gratification. Thou wert the keystone of the arch, and bound together the circling year: thou canst not at once become the base of the arch, the centre of the circle. Take a step inward, forget a voice, lose a power; no longer a bounteous sovereign, become a vestal priestess, and bide thy time in the magnolia.'

"Such is my history, friend of my earlier day. Others of my family, that you have met, were formerly the religious lily, the lonely dahlia, fearless decking the cold autumn, and answering the shortest visits of the sun with the brightest hues; the narcissus, so rapt in self-contemplation that it could not abide the usual changes of a life.

Some of these have perfume, others not, according to the habit of their earlier state; for, as spirits change, they still bear some trace, a faint reminder, of their latest step upwards or inwards. I still speak with somewhat of my former exuberance and over-ready tenderness to the dwellers on this sh.o.r.e; but each star sees me purer, of deeper thought, and more capable of retirement into my own heart. Nor shall I again detain a wanderer, luring him from afar; nor shall I again subject myself to be questioned by an alien spirit, to tell the tale of my being in words that divide it from itself. Farewell, stranger! and believe that nothing strange can meet me more. I have atoned by confession; further penance needs not; and I feel the Infinite possess me more and more. Farewell! to meet again in prayer, in destiny, in harmony, in elemental power."

The magnolia left me; I left not her, but must abide forever in the thought to which the clew was found in the margin of that lake of the South.

CONSECRATION OF GRACE CHURCH.

Whoever pa.s.ses up Broadway finds his attention arrested by three fine structures--Trinity Church, that of the Messiah, and Grace Church.

His impressions are, probably, at first, of a pleasant character. He looks upon these edifices as expressions, which, however inferior in grandeur to the poems in stone which adorn the older world, surely indicate that man cannot rest content with his short earthly span, but prizes relations to eternity. The house in which he pays deference to claims which death will not cancel seems to be no less important in his eyes than those in which the affairs which press nearest are attended to.

So far, so good! That is expressed which gives man his superiority over the other orders of the natural world, that consciousness of spiritual affinities of which we see no unequivocal signs elsewhere.

But, if this be something great when compared with the rest of the animal creation, yet how little seems it when compared with the ideal that has been offered to him, as to the means of signifying such feelings! These temples! how far do they correspond with the idea of that religious sentiment from which they originally sprung? In the old world the history of such edifices, though not without its shadow, had many bright lines. Kings and emperors paid oftentimes for the materials and labor a price of blood and plunder, and many a wretched sinner sought by contributions of stone for their walls to roll off the burden he had laid on his conscience. Still the community amid which they rose knew little of these drawbacks. Pious legends attest the purity of feeling a.s.sociated with each circ.u.mstance of their building. Mysterious orders, of which we know only that they were consecrated to brotherly love and the development of mind, produced the genius which animated the architecture; but the casting of the bells and suspending them in the tower was an act in which all orders of the community took part; for when those cathedrals were consecrated, it was for the use of all. Rich and poor knelt together upon their marble pavements, and the imperial altar welcomed the obscurest artisan.

This grace our churches want--the grace which belongs to all religions, but is peculiarly and solemnly enforced upon the followers of Jesus. The poor to whom he came to preach can have no share in the grace of Grace Church. In St. Peter's, if only as an empty form, the soiled feet of travel-worn disciples are washed; but such feet can never intrude on the fane of the holy Trinity here in republican America, and the Messiah may be supposed still to give as excuse for delay, "The poor you always have with you."

We must confess this circ.u.mstance is to us quite destructive of reverence and value for these buildings.

We are told, that at the late consecration, the claims of the poor were eloquently urged; and that an effort is to be made, by giving a side chapel, to atone for the luxury which shuts them out from the reflection of sunshine through those brilliant windows. It is certainly better that they should be offered the crumbs from the rich man's table than nothing at all, yet it is surely not _the_ way that Jesus would have taught to provide for the poor.

Would we not then have these splendid edifices erected? We certainly feel that the educational influence of good specimens of architecture (and we know no other argument in their favor) is far from being a counterpoise to the abstraction of so much money from purposes that would be more in fulfilment of that Christian idea which these a.s.sume to represent Were the rich to build such a church, and, dispensing with pews and all exclusive advantages, invite all who would to come in to the banquet, that were, indeed, n.o.ble and Christian. And, though we believe more, for our nation and time, in intellectual monuments than those of wood and stone, and, in opposition even to our admired Powers, think that Michael Angelo himself could have advised no more suitable monument to Washington than a house devoted to the instruction of the people, and think that great master, and the Greeks no less, would agree with us if they lived now to survey all the bearings of the subject, yet we would not object to these splendid churches, if the idea of Him they call Master were represented in them. But till it is, they can do no good, for the means are not in harmony with the end. The rich man sits in state while "near two hundred thousand" Lazaruses linger, unprovided for, without the gate. While this is so, they must not talk much, within, of Jesus of Nazareth, who called to him fishermen, laborers, and artisans, for his companions and disciples.

We find some excellent remarks on this subject from Rev. Stephen Olin, president of the Wesleyan University. They are appended as a note to a discourse addressed to young men, on the text, "Put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the l.u.s.ts thereof."

This discourse, though it discloses formal and external views of religions ties and obligations, is dignified by a fervent, generous love for men, and a more than commonly catholic liberality; and though these remarks are made and meant to bear upon the interests of his own sect, yet they are anti-sectarian in their tendency, and worthy the consideration of all anxious to understand the call of duty in these matters. Earnest attention of this sort will better avail than fifteen hundred dollars, or more, paid for a post of exhibition in a fashionable church, where, if piety be provided with one chance, worldliness has twenty to stare it out of countenance.

"The strong tendency in our religious operations to gather the rich and the poor into separate folds, and so to generate and establish in the church distinctions utterly at variance with the spirit of our political inst.i.tutions, is the very worst result of the multiplication of sects among us; and I fear it must be admitted that the evil is greatly aggravated by the otherwise benignant working of the voluntary system.

Without insisting further upon the probable or possible injury which may befall our free country from this conflict of agencies, ever the most powerful in the formation of national and individual character, no one, I am sure, can fail to recognize in this development an influence utterly and irreconcilably hostile to the genius and cherished objects of Christianity. It is the peculiar glory of the gospel that, even under the most arbitrary governments, it has usually been able to vindicate and practically exemplify the essential equality of man. It has had one doctrine and one hope for all its children; and the highest and the lowest have been constrained to acknowledge one holy law of brotherhood in the common faith of which they are made partakers. Nowhere else, I believe, but in the United States--certainly nowhere else to the same extent--does this anti-Christian separation of cla.s.ses prevail in the Christian church. The beggar in his tattered vestments walks the splendid courts of St. Peter's, and kneels at its costly altars by the side of dukes and cardinals. The peasant in his wooden shoes is welcomed in the gorgeous churches of Notre Dame and the Madeleine; and even in England, where political and social distinctions are more rigorously enforced than in any other country on earth, the lord and the peasant, the richest and the poorest, are usually occupants of the same church, and partakers of the same communion. That the reverse of all this is true in many parts of this country, every observing man knows full well; and what is yet more deplorable, while the lines of demarcation between the different cla.s.ses have already become sufficiently distinct, the tendency is receiving new strength and development in a rapidly augmenting ratio. Even in country places, where the population is spa.r.s.e, and the artificial distinctions of society are little known, the working of this strange element is, in many instances, made manifest, and a petty coterie of village magnates may be found worshipping G.o.d apart from the body of the people. But the evil is much more apparent, as well as more deeply seated, in our populous towns, where the causes which produce it have been longer in operation, and have more fully enjoyed the favor of circ.u.mstances. In these great centres of wealth, intelligence, and influence, the separation between the cla.s.ses is, in many instances, complete, and in many more the process is rapidly progressive.

"There are crowded religious congregations composed so exclusively of the wealthy as scarcely to embrace an indigent family or individual; and the number of such churches, where the gospel is never preached to the poor, is constantly increasing. Rich men, instead of a.s.sociating themselves with their more humble fellow-Christians, where their money as well as their influence and counsels are so much needed, usually combine to erect magnificent churches, in which sittings are too expensive for any but people of fortune, and from which their less-favored brethren are as effectually and peremptorily excluded as if there were dishonor or contagion in their presence. A congregation is thus const.i.tuted, able, without the slightest inconvenience, to bear the pecuniary burdens of twenty churches, monopolizing and consigning to comparative inactivity intellectual, moral, and material resources, for want of which so many other congregations are doomed to struggle with the most embarra.s.sing difficulties. Can it for a moment be thought that such a state of things is desirable, or in harmony with the spirit and design of the gospel?

"A more difficult question arises when we inquire after a remedy for evils too glaring to be overlooked, and too grave to be tolerated, without an effort to palliate, if not to remove them. The most obvious palliative, and one which has already been tried to some extent by wealthy churches or individuals, is the erection of free places of worship for the poor. Such a provision for this cla.s.s of persons would be more effectual in any other part of the world than in the United States. Whether it arises from the operation of our political system, or from the easy attainment of at least the prime necessaries of life, the poorer cla.s.ses here are characterized by a proud spirit, which will not submit to receive even the highest benefits in any form that implies inferiority or dependence. This strong and prevalent feeling must continue to interpose serious obstacles in the way of these laudable attempts. If in a few instances churches for the poor have succeeded in our large cities, where the theory of social equality is so imperfectly realized in the actual condition of the people, and where the presence of a mult.i.tude of indigent foreigners tends to lower the sentiment of independence so strong in native-born Americans, the system is yet manifestly incapable of general application to the religious wants of our population. The same difficulty usually occurs in all attempts to induce the humbler cla.s.ses to worship with the rich in sumptuous churches, by reserving for their benefit a portion of the sittings free, or at a nominal rent. A few only can be found who are willing to be recognized and provided for as beneficiaries and paupers, while the mult.i.tude will always prefer to make great sacrifices in order to provide for themselves in some humbler fane. It must be admitted that this subject is beset with practical difficulties, which are not likely to be removed speedily, or without some great and improbable revolution in our religious affairs. Yet if the respectable Christian denominations most concerned in the subject shall pursue a wise and liberal policy for the future, something may be done to check the evil. They may r.e.t.a.r.d its rapid growth, perhaps, though it will most likely be found impossible to eradicate it altogether. It ought to be well understood, that the multiplication of magnificent churches is daily making the line of demarcation between the rich and the poor more and more palpable and impa.s.sable. There are many good reasons for the erection of such edifices. Increasing wealth and civilization seem to call for a liberal and tasteful outlay in behalf of religion; yet is it the dictate of prudence no less than of duty to balance carefully the good and the evil of every enterprise. It should ever be kept in mind, that such a church virtually writes above its sculptured portals an irrevocable prohibition to the poor--'_Procul, O procul este profani_.'"

LATE ASPIRATIONS.

LETTER TO H----.

You have put to me that case which puzzles more than almost any in this strange world--the case of a man of good intentions, with natural powers sufficient to carry them out, who, after having through great part of a life lived the best he knew, and, in the world's eye, lived admirably well, suddenly wakes to a consciousness of the soul's true aims. He finds that he has been a good son, husband, and father, an adroit man of business, respected by all around him, without ever having advanced one step in the life of the soul. His object has not been the development of his immortal being, nor has this been developed; all he has done bears upon the present life only, and even that in a way poor and limited, since no deep fountain of intellect or feeling has ever been unsealed for him. Now that his eyes are opened, he sees what communion is possible; what incorruptible riches may be acc.u.mulated by the man of true wisdom. But why is the hour of clear vision so late deferred? He cannot blame himself for his previous blindness. His eyes were holden that he saw not. He lived as well as he knew how.

And now that he would fain give himself up to the new oracle in his bosom, and to the inspirations of nature, all his old habits, all his previous connections, are unpropitious. He is bound by a thousand chains which press on him so as to leave no moment free. And perhaps it seems to him that, were he free, he should but feel the more forlorn. He sees the charm and n.o.bleness of this new life, but knows not how to live it.

It is an element to which his mental frame has not been trained. He knows not what to do to-day or to-morrow; how to stay by himself, or how to meet others; how to act, or how to rest. Looking on others who chose the path which now invites him at an age when their characters were yet plastic, and the world more freely opened before them, he deems them favored children, and cries in almost despairing sadness, Why, O Father of Spirits, didst thou not earlier enlighten me also? Why was I not led gently by the hand in the days of my youth? "And what," you ask, "could I reply?"

Much, much, dear H----, were this a friend whom I could see so often that his circ.u.mstances would be my text. For no subject has more engaged my thoughts, no difficulty is more frequently met. But now on this poor sheet I can only give you the clew to what I should say.

In the first place, the depth of the despair must be caused by the mistaken idea that this our present life is all the time allotted to man for the education of his nature for that state of consummation which is called heaven. Were it seen that this present is only one little link in the long chain of probations; were it felt that the Divine Justice is pledged to give the aspirations of the soul all the time they require for their fulfilment; were it recognized that disease, old age, and death are circ.u.mstances which can never touch the eternal youth of the spirit; that though the "plant man" grows more or less fair in hue and stature, according to the soil in which it is planted, yet the principle, which is the life of the plant, will not be defeated, but must scatter its seeds again and again, till it does at last come to perfect flower,--then would he, who is pausing to despair, realize that a new choice can never be too late, that false steps made in ignorance can never be counted by the All-Wise, and that, though a moment's delay against conviction is of incalculable weight the mistakes of forty years are but as dust on the balance held by an unerring hand. Despair is for time, hope for eternity.

Then he who looks at all at the working of the grand principle of compensation which holds all nature in equipoise, cannot long remain a stranger to the meaning of the beautiful parable of the prodigal son, and the joy over finding the one lost piece of silver. It is no arbitrary kindness, no generosity of the ruling powers, which causes that there be more joy in heaven over the one that returns, than over ninety and nine that never strayed. It is the inevitable working of a spiritual law that he who has been groping in darkness must feel the light most keenly, best know how to prize it--he who has long been exiled from the truth seize it with the most earnest grasp, live in it with the deepest joy. It was after descending to the very pit of sorrow, that our Elder Brother was permitted to ascend to the Father, who perchance said to the angels who had dwelt always about the throne, Ye are always with me, and all that I have is yours; but this is my Son; he has been into a far country, but could not there abide, and has returned. But if any one say, "I know not how to return," I should still use words from the same record: "Let him arise and go to his Father."

Let him put his soul into that state of simple, fervent desire for truth alone, truth for its own sake, which is prayer, and not only the sight of truth, but the way to make it living, shall be shown. Obstacles, insuperable to the intellect of any adviser, shall melt away like frostwork before a ray from the celestial sun. The Father may hide his face for a time, till the earnestness of the suppliant child be proved; but he is not far from any that seek, and when he does resolve to make a revelation, will show not only the _what_, but the _how_; and none else can advise or aid the seeking soul, except by just observation on some matter of detail.

In this path, as in the downward one, must there be the first step that decides the whole--one sacrifice of the temporal for the eternal day is the grain of mustard seed which may give birth to a tree large enough to make a home for the sweetest singing birds. One moment of deep truth in life, of choosing not merely honesty, but purity, may leaven the whole ma.s.s.

FRAGMENTARY THOUGHTS FROM MARGARET FULLER'S JOURNAL.

I gave the world the fruit of earlier hours: O Solitude! reward me with some flowers; Or if their odorous bloom thou dost deny, Rain down some meteors from the winter sky!

_Poesy._--The expression of the sublime and beautiful, whether in measured words or in the fine arts. The human mind, apprehending the harmony of the universe, and making new combinations by its laws.

_Poetry._--The sublime and beautiful expressed in measured language. It is closely allied with the fine arts. It should sing to the ear, paint to the eye, and exhibit the symmetry of architecture. If perfect, it will satisfy the intellectual and moral faculties no less than the heart and the senses. It works chiefly by simile and melody. It is to prose as the garden to the house. Pleasure is the object of the one, convenience of the other. The flowers and fruits may be copied on the furniture of the house, but if their beauty be not subordinated to utility, they lose the charm of beauty, and degenerate into finery. The reverse is the case in the garden.

_Nature._--I would praise alike the soft gray and brown which soothed my eye erewhile, and the snowy fretwork which now decks the forest aisles.

Every ripple in the snowy fields, every gra.s.s and fern which raises its petrified delicacy above them, seems to me to claim a voice. A voice!

Canst thou not silently adore, but must needs be doing? Art thou too good to wait as a beggar at the door of the great temple?

_Woman--Man._--Woman is the flower, man the bee. She sighs out melodious fragrance, and invites the winged laborer. He drains her cup, and carries off the honey. She dies on the stalk; he returns to the hive, well fed, and praised as an active member of the community.

_Action symbolical of what is within._--Goethe says, "I have learned to consider all I do as symbolical,--so that it now matters little to me whether I make plates or dishes." And further, he says, "All manly effort goes from within outwards."

_Opportunity fleeting._--I held in my hand the cup. It was full of hot liquid. The air was cold; I delayed to drink, and its vital heat, its soul, curled upwards in delicatest wreaths. I looked delighted on their beauty; but while I waited, the essence of the draught was wasted on the cold air: it would not wait for me; it longed too much to utter itself: and when my lip was ready, only a flat, worthless sediment remained of what had been.