Memoirs of Margaret Fuller Ossoli Volume II Part 7

'I am myself most happy in my lonely Sundays, and do not feel the need of any social worship, as I have not for several years, which I have pa.s.sed in the same way. Sunday is to me priceless as a day of peace and solitary reflection. To all who will, it may be true, that, as Herbert says:--

"Sundays the pillars are On which Heaven's palace arched lies; The other days fill up the s.p.a.ce And hollow room with vanities;"

and yet in no wise "vanities," when filtered by the Sunday crucible. After much troubling of the waters of my life, a radiant thought of the meaning and beauty of earthly existence will descend like a healing angel. The stillness permits me to hear a pure tone from the One in All. But often I am not alone. The many now, whose hearts, panting for truth and love, have been made known to me, whose lives flow in the same direction as mine, and are enlightened by the same star, are with me. I am in church, the church invisible, undefiled by inadequate expression. Our communion is perfect; it is that of a common aspiration; and where two or three are gathered together in one region, whether in the flesh or the spirit, He will grant their request. Other communion would be a happiness,--to break together the bread of mutual thought, to drink the wine of loving life,--but it is not necessary.

'Yet I cannot but feel that the crowd of men whose pursuits are not intellectual, who are not brought by their daily walk into converse with sages and poets, who win their bread from an earth whose mysteries are not open to them, whose worldly intercourse is more likely to stifle than to encourage the sparks of love and faith in their b.r.e.a.s.t.s, need on that day quickening more than repose. The church is now rather a lecture-room than a place of worship; it should be a school for mutual instruction. I must rejoice when any one, who lays spiritual things to heart, feels the call rather to mingle with men, than to retire and seek by himself.

'You speak of men going up to worship by "households," &c.

Were the actual family the intellectual family, this might be; but as social life now is, how can it? Do we not constantly see the child, born in the flesh to one father, choose in the spirit another? No doubt this is wrong, since the sign does not stand for the thing signified, but it is one feature of the time. How will it end? Can families worship together till it does end?

'I have let myself be cheated out of my Sunday, by going to hear Mr. ----. As he began by reading the first chapter of Isaiah, and the fourth of John's Epistle, I made mental comments with pure delight. "Bring no more vain oblations."

"Every one that loveth is born of G.o.d, and knoweth G.o.d." "We know that we dwell in Him, and He in us, because he hath given us of the Spirit." Then pealed the organ, full of solemn a.s.surance. But straightway uprose the preacher to deny mysteries, to deny the second birth, to deny influx, and to renounce the sovereign gift of insight, for the sake of what he deemed a "_rational_" exercise of will. As he spoke I could not choose but deny him all through, and could scarce refrain from rising to expound, in the light of my own faith, the words of those wiser Jews which had been read. Was it not a sin to exchange friendly greeting as we parted, and yet tell him no word of what was in my mind?

'Still I saw why he looked at things as he did. The old religionists did talk about "grace, conversion," and the like, technically, without striving to enter into the idea, till they quite lost sight of it. Undervaluing the intellect, they became slaves of a sect, instead of organs of the Spirit. This Unitarianism has had its place. There was a time for a.s.serting "the dignity of human nature," and for explaining total depravity into temporary inadequacy,--a time to say that the truths of _essence_, if simplified at all in statement from their infinite variety of existence, should be spoken of as One, rather than Three, though that number, if they would only let it reproduce itself simply, is of highest significance.

Yet the time seems now to have come for reinterpreting the old dogmas. For one I would now preach the Holy Ghost as zealously as they have been preaching Man, and faith instead of the understanding, and mysticism instead &c. But why go on? It certainly is by no means useless to preach. In my experience of the divine gifts of solitude, I had forgotten what might be done in this other way. That crowd of upturned faces, with their look of unintelligent complacency! Give tears and groans, rather, if there be a mixture of physical excitement and bigotry. Mr. ---- is heard because, though he has not entered into the secret of piety, he wishes to be heard, and with a good purpose,--can make a forcible statement, and kindle himself with his own thoughts. How many persons must there be who cannot worship alone, since they are content with so little! Can none wake the spark that will melt them, till they take beautiful forms? Were one to come now, who could purge us with fire, how would these ma.s.ses glow and be clarified!

'Mr. ---- made a good suggestion:--"Such things could not be said in the open air." Let men preach for the open air, and speak now thunder and lightning, now dew and rustling leaves.

Yet must the preacher have the thought of his day before he can be its voice. None have it yet; but some of our friends, perhaps, are nearer than the religious world at large, because neither ready to dogmatize, as if they had got it, nor content to stop short with mere impressions and presumptuous hopes. I feel that a great truth is coming. Sometimes it seems as if we should have it among us in a day. Many steps of the Temple have been ascended, steps of purest alabaster, and of shining jasper, also of rough-brick, and slippery moss-grown stone. We shall reach what we long for, since we trust and do not fear, for our G.o.d knows not fear, only reverence, and his plan is All in All.'

'Who can expect to utter an absolutely pure and clear tone on these high subjects? Our earthly atmosphere is too gross to permit it. Yet, a severe statement has rather an undue charm for me, as I have a nature of great emotion, which loves free abandonment. I am ready to welcome a descending Moses, come to turn all men from idolatries. For my priests have been very generally of the Pagan greatness, revering nature and seeking excellence, but in the path of progress, not of renunciation.

The lyric inspirations of the poet come very differently on the ear from the "still, small voice." They are, in fact, all one revelation; but one must be at the centre to interpret it.

To that centre I have again and again been drawn, but my large natural life has been, as yet, but partially transfused with spiritual consciousness. I shun a premature narrowness, and bide my time. But I am drawn to look at natures who take a different way, because they seem to complete my being for me.

They, too, tolerate me in my many phases for the same reason, probably. It pleased me to see, in one of the figures by which the Gnostics ill.u.s.trated the progress of man, that Severity corresponded to Magnificence.'

'In my quiet retreat, I read Xenophon, and became more acquainted with his Socrates. I had before known only the Socrates of Plato, one much more to my mind. Socrates conformed to the Greek Church, and it is evident with a sincere reverence, because it was the growth of the _national_ mind. He thought best to stand on its platform, and to ill.u.s.trate, though with keen truth, by received forms. This was his right way, as his influence was naturally private, for individuals who could in some degree respond to the teachings of his daemon; he knew the mult.i.tude would not understand him.

But it was the other way that Jesus took, preaching in the fields, and plucking ears of corn on the Sabbath.'

'Is it my defect of spiritual experience, that while that weight of sagacity, which is the iron to the dart of genius, is needful to satisfy me, the undertone of another and a deeper knowledge does not please, does not command me? Even in Handel's Messiah, I am half incredulous, half impatient, when the sadness of the second part comes to check, before it interprets, the promise of the first; and the strain, "Was ever sorrow like to his sorrow," is not for me, as I have been, as I am. Yet Handel was worthy to speak of Christ. The great chorus, "Since by man came death, by man came also the resurrection of the dead; for as in Adam all die, even so in Christ shall all be made alive," if understood in the large sense of every man his own Saviour, and Jesus only representative of the way all must walk to accomplish our destiny, is indeed a worthy gospel.'

'Ever since ---- told me how his feelings had changed towards Jesus, I have wished much to write some sort of a Credo, out of my present state, but have had no time till last night. I have not satisfied myself in the least, and have written very hastily, yet, though not full enough to be true, this statement is nowhere false to me.

* * * 'Whatever has been permitted by the law of being, must be for good, and only in time not good. We trust, and are led forward by experience. Light gives experience of outward life, faith of inward life, and then we discern, however faintly, the necessary harmony of the two. The moment we have broken through an obstruction, not accidentally, but by the aid of faith, we begin to interpret the Universe, and to apprehend why evil is permitted. Evil is obstruction; Good is accomplishment.

'It would seem that the Divine Being designs through man to express distinctly what the other forms of nature only intimate, and that wherever man remains imbedded in nature, whether from sensuality, or because he is not yet awakened to consciousness, the purpose of the whole remains unfulfilled.

Hence our displeasure when Man is not in a sense above Nature. Yet, when he is not so closely bound with all other manifestations, as duly to express their Spirit, we are also displeased. He must be at once the highest form of Nature, and conscious of the meaning she has been striving successively to unfold through those below him. Centuries pa.s.s; whole races of men are expended in the effort to produce one that shall realize this Ideal, and publish Spirit in the human form. Here and there is a degree of success. Life enough is lived through a man, to justify the great difficulties attendant on the existence of mankind. And then throughout all realms of thought vibrates the affirmation, "This is my beloved Son, in whom I am well pleased."

'I do not mean to lay an undue stress upon the position and office of man merely because I am of his race, and understand best the scope of his destiny. The history of the earth, the motions of the heavenly bodies, suggest already modes of being higher than ours, and which fulfil more deeply the office of interpretation. But I do suppose man's life to be the rivet in one series of the great chain, and that all higher existences are a.n.a.logous to his. Music suggests their mode of being, and, when carried up on its strong wings, we foresee how the next step in the soul's ascension shall interpret man to the universe, as he now interprets those forms beneath himself. * *

'The law of Spirit is identical, whether displaying itself as genius, or as piety, but its modes of expression are distinct dialects. All souls desire to become the fathers of souls, as citizens, legislators, poets, artists, sages, saints; and, so far as they are true to the law of their incorruptible essence, they are all Anointed, all Emanuel, all Messiah; but they are all brutes and devils so far as subjected to the law of corruptible existence.

'As wherever there is a tendency a form is gradually evolved, as its Type,--so is it the law of each cla.s.s and order of human thoughts to produce a form which shall be the visible representation of its aim and strivings, and stand before it as its King. This effort to produce a kingly type it was, that clothed itself with power as Brahma or Osiris, that gave laws as Confucius or Moses, that embodied music and eloquence in the Apollo. This it was that incarnated itself, at one time as Plato, at another as Michel Angelo, at another as Luther, &c.

Ever seeking, it has produced Ideal after Ideal of the beauty, into which mankind is capable of being developed; and one of the highest, in some respects the very highest, of these kingly types, was the life of Jesus of Nazareth.

'Few believe more in his history than myself, and it is very dear to me. I believe, in my own way, in the long preparation of ages for his coming, and the truth of prophecy that announced him. I see a necessity, in the character of Jesus, why Abraham should have been the founder of his nation, Moses its lawgiver, and David its king and poet. I believe in the genesis of the patriarchs, as given in the Old Testament. I believe in the prophets,--that they foreknew not only what their nation longed for, but what the development of universal Man requires,--a Redeemer, an Atoner, a Lamb of G.o.d, taking away the sins of the world. I believe that Jesus came when the time was ripe, and that he was peculiarly a messenger and Son of G.o.d. I have nothing to say in denial of the story of his birth; whatever the actual circ.u.mstances were, he was born of a Virgin, and the tale expresses a truth of the soul. I have no objection to the miracles, except where they do not happen to please one's feelings. Why should not a spirit, so consecrate and intent, develop new laws, and make matter plastic? I can imagine him walking the waves, without any violation of my usual habits of thought. He could not remain in the tomb, they say; certainly not,--death is impossible to such a being. He remained upon earth; most true, and all who have met him since on the way, have felt their hearts burn within them. He ascended to heaven; surely, how could it be otherwise?

'Would I could express with some depth what I feel as to religion in my very soul; it would be a clear note of calm a.s.surance. But for the present this must suffice with regard to Christ. I am grateful here, as everywhere, when Spirit bears fruit in fulness; it attests the justice of aspiration, it kindles faith, it rebukes sloth, it enlightens resolve.

But so does a beautiful infant. Christ's life is only one modification of the universal harmony. I will not loathe sects, persuasions, systems, though I cannot abide in them one moment, for I see that by most men they are still needed. To them their banners, their tents; let them be Fire-worshippers, Platonists, Christians; let them live in the shadow of past revelations. But, oh, Father of our souls, the One, let me seek Thee! I would seek Thee in these forms, and in proportion as they reveal Thee, they teach me to go beyond themselves.

I would learn from them all, looking only to Thee! But let me set no limits from the past, to my own soul, or to any soul.

'Ages may not produce one worthy to loose the shoes of the Prophet of Nazareth; yet there will surely be another manifestation of that Word which was in the beginning. And all future manifestations will come, like Christianity, "not to destroy the law and the prophets, but to fulfil." The very greatness of this manifestation demands a greater. As an Abraham called for a Moses, and a Moses for a David, so does Christ for another Ideal. We want a life more complete and various than that of Christ. We have had a Messiah to teach and reconcile; let us now have a Man to live out all the symbolical forms of human life, with the calm beauty of a Greek G.o.d, with the deep consciousness of a Moses, with the holy love and purity of Jesus.'

X.

SELF-SOVEREIGNTY.

To one studying the signs of the times, it was quite instructive to watch the moods of a mind so sensitive as Margaret's; for her delicate meter indicated in advance each coming change in the air-currents of thought. But I was chiefly interested in the processes whereby she was gaining harmony and unity. The more one studied her, the more plainly he saw that her peculiar power was the result of fresh, fervent, exhaustless, and indomitable affections. The emotive force in her, indeed, was immense in volume, and most various in tendency; and it was wonderful to observe the outward equability of one inwardly so impa.s.sioned.

This was, in fact, the first problem to be solved in gaining real knowledge of her commanding character: "How did a person, by const.i.tution so impetuous, become so habitually serene?"

In temperament Margaret seemed a Bacchante,[A] prompt for wild excitement, and fearless to tread by night the mountain forest, with song and dance of delirious mirth; yet constantly she wore the laurel in token of purification, and, with water from fresh fountains, cleansed the statue of Minerva. Stagnancy and torpor were intolerable to her free and elastic impulses; a brilliant fancy threw over each place and incident Arcadian splendor; and eager desire, with energetic purposes, filled her with the consciousness of large latent life: and yet the lower instincts were duly subordinated to the higher, and dignified self-control ordered her deportment. Somehow, according to the doctrine of the wise Jacob Boehme, the fierce, hungry fire had met in embrace the meek, cool water, and was bringing to birth the pleasant light-flame of love. The transformation, though not perfected, was fairly begun.

Partly I could see how this change had been wrought. Ill health, pain, disappointment, care, had tamed her spirits. A wide range through the romantic literature of ancient and modern times had exalted while expending her pa.s.sions. In the world of imagination, she had discharged the stormful energy which would have been destructive in actual life. And in thought she had bound herself to the mast while sailing past the Sirens. Through sympathy, also, from childhood, with the tragi-comedy of many lives around her, she had gained experience of the laws and limitations of providential order. Gradually, too, she had risen to higher planes of hope, whence opened wider prospects of destiny and duty. More than all, by that attraction of opposites which a strong will is most apt to feel, she had sought, as chosen companions, persons of scrupulous reserve, of modest coolness, and severe elevation of view. Finally, she had been taught, by a discipline specially fitted to her dispositions, to trust the leadings of the Divine Spirit. The result was, that at this period Margaret had become a Mystic. Her prisoned emotions found the freedom they pined for in contemplation of nature's exquisite harmonies,--in poetic regards of the glory that enspheres human existence, when seen as a whole from beyond the clouds,--and above all in exultant consciousness of life ever influent from the All-Living.

A few pa.s.sages from, her papers will best ill.u.s.trate this p.r.o.neness to rapture.

'My tendency is, I presume, rather to a great natural than to a deep religious life. But though others may be more conscientious and delicate, few have so steady a faith in Divine Love. I may be arrogant and impetuous, but I am never harsh and morbid. May there not be a mediation, rather than a conflict, between piety and genius? Greek and Jew, Italian and Saxon, are surely but leaves on one stern, at last.'

'I am in danger of giving myself up to experiences till they so steep me in ideal pa.s.sion that the desired goal is forgotten in the rich present. Yet I think I am learning how to use life more wisely.'

'Forgive me, beautiful ones, who earlier learned the harmony of your beings,--with whom eye, voice, and hand are already true to the soul! Forgive me still some "lispings and stammerings of the pa.s.sionate age." Teach me,--me, also,--to utter my paean in its full sweetness. These long lines are radii from one centre; aid me to fill the circ.u.mference. Then each moment, each act, shall be true. The pupil has found the carbuncle,[B] but knows not yet how to use it day by day. But "though his companions wondered at the pupil, the master loved him." He loves me, my friends. Do ye trust me. Wash the tears and black stains from the records of my life by the benignity of a true glance; make each discord harmony, by striking again the key-note; forget the imperfect interviews, burn the imperfect letters, till at last the full song bursts forth, the key-stone is given from heaven to the arch, the past is all pardoned and atoned for, and we live forever in the Now.'

'Henceforth I hope I shall not write letters thus full of childish feeling; for in feeling I am indeed a child, and the least of children. Soon I must return into the Intellect, for _there_ in sight, at least, I am a man, and could write the words very calmly and in steadfast flow. But, lately, the intellect has been so subordinated to the soul, that I am not free to enter the Basilikon, and plead and hear till I am called. But let me not stay too long in this Sicilian valley, gathering my flowers, for "night cometh."'

'The other evening, while hearing the Creation, in the music of "There shoots the healing plant," I felt what I would ever feel for suffering souls. Somewhere in nature is the Moly, the Nepenthe, desired from the earliest ages of mankind. No wonder the music dwelt so exultingly on the pa.s.sage:--