Search Light Letters Part 2

"You misunderstand me. I do not shiver from physical fear, but because my sense of propriety is wounded. I dare say," he continued, looking at me narrowly, "that you think I take no interest in the ideal; that you suppose me to be a materialistic Philistine."

You will appreciate that this was startling and especially interesting to me under the circ.u.mstances. I, in my turn, examined my visitor more carefully. There were evidences in his countenance of a sensitive soul, and of refined intelligence. The thought occurred to me that here was an opportunity to obtain testimony. "I think that every thoughtful man must take an interest in the ideal," I answered, "and, in spite of the lateness of the hour, I had not set you down as an exception to the rule. Curiously enough, however, I was busy when the bell rang answering a letter from several correspondents in search of the ideal. I will read it to you, if you like, as far as I have got."

Perhaps I hoped that in submitting he would appear slightly crest-fallen. But, on the contrary, he showed obvious enthusiasm at the suggestion, and begged me to fetch my ma.n.u.script at once.

Josephine met me at the top of the stairs, and whispered that she had been dying with curiosity to know who it was.

"A reporter," I whispered, in reply.

"What does he wish for?"

"Three thousand words on the death of the Czar of Russia," I said, mysteriously; then I picked up my letter and glided away with my finger on my lips. "If he stays too long, dear, you may come down, as a gentle hint."

I began to read, and, as I read, my heart warmed toward my visitor on account of the absorbed attention he paid to my philosophy. "And now,"

said I, when I had finished, "pray tell what is your ideal? You have told me that you were interested in one."

He shook his head sadly. "No matter about me. It's too late. I can only shiver and go on. But I'm interested in what you're trying to do, and, if you like, I'm willing to throw in a word now and then while you work it out. I'm glad," he added, "that you hit the back numbers a rap."

I told him that he was not exactly intelligible.

"I mean the old familiar aspirants; in particular the lady interested in culture and personal salvation. There was no question about the man of the world and the drummer; one might feel kindly toward them, but of course they must ride second-cla.s.s, and most newspaper men would ride with them--and some of the editors would have to go third.

Easy-going commonness is the curse of democracy, even if I, who am a democrat of the democrats, do say it. But what I like most--and it's the nub of the whole matter--is that you knew enough to throw out that woman; she might equally well have been a man, for there are plenty of the same sort. If you'll excuse my saying so," he said, biting his cigar fiercely, "I shouldn't have expected it of a philosopher like you, and I honor your intelligence because of it. The man or woman of to-day in search of the ideal comes plumb up against sweating, bleeding, yearning democracy, and whoever funks, or shirks the situation has no first-cla.s.s soul--be he or she ever so delicate, or cultured, or learned."

I could not but feel gratified at his fervor, nor did I mind his bringing his hand down on the table with the last word by way of emphasis, for he had grasped my meaning precisely. Evidently, too, he had taken the bit between his teeth and meant to have his say, for, as he lighted another cigar, his nostrils dilated with suppressed earnestness and his eye gleamed significantly.

"I'm not a man of culture," he continued. "I have the effrontery, from the necessities of my trade, to ring at your door-bell at midnight, and I know my own limitations, but I know what culture is. When I stand on the cliff and watch the waves hurl themselves against the sh.o.r.e--when on a peaceful summer's night I view the heavens in their glory, I realize in my own behalf something of what those who have had more opportunities than I are able to feel, and I know that I am illiterate and common as compared with many. But, Mr. Philosopher, what has been the philosophy of beauty and art and intellect and elegance through all the centuries until lately? Individual seclusion, appropriation, and arrogance. The admirable soul, the admirable genius, the admirable refinement was that which gloried in its superiority to the rest of the world and claimed the right of aloofness. The monk and the nun lived apart from the common life, and were thought to walk nearer heaven because of it. That idea of the priesthood has nearly pa.s.sed away, but aloofness and arrogance are still too typical of the mental and the social aristocrats. They glory in their own superiority and delicacy, lift their skirts if they're women, hold their noses if they're men, and thank heaven they are not as the ma.s.ses are. They are charitable, they are sometimes generous, and invariably didactic, but they hold aloof from the common herd.

They refuse to open the gates of sympathy, and sometimes it seems as though the gates will never be opened until they are broken down by the ma.s.ses."

My visitor suddenly stopped, and started to rise from his chair.

Turning to investigate the cause of the interruption, I encountered my wife, Josephine, armed with a tray containing a brazier and the essentials for a midnight repast.

"You will be able to talk better if you have something to eat," she exclaimed, affably.

The ceremony of introduction having been performed successfully without causing our guest to notice that we did not know his name, I begged him to continue his address.

"Yes, do," said Josephine, "while I cook the oysters. I could not help overhearing a little of your conversation, so I know the general drift."

[_Note._--That means she had been leaning over the banisters, listening.]

"A lunch will taste very good," said the reporter.

[_Note._--Here he ran up against one of my pet prejudices, and for a moment I almost forgot that I was doing the honors of my own house. I almost said: "Speaking of democracy and culture, my dear sir, I should like to inquire if you have any authority for your use of the word 'lunch'? As employed by the appropriating and the arrogant it has long meant a meal or a bite between breakfast and dinner; but, as used by democracy, it seems to apply to afternoon tea or late supper equally well."]

"We were speaking of the ideal," he continued, addressing my wife, "and I was just saying that only recently had the world of n.o.blest thought and aims begun to recognize that an ideal life must necessarily include interest in and sympathy for common humanity, and that the mere aristocrat of religion, of culture, or of manners, has ceased to be the Sir Galahad of civilization."

"Indeed it must be so," said Josephine, "and the idea is rapidly gaining ground. People used to be satisfied with making charitable donations; now they investigate facts and conditions and give themselves. But it isn't always easy for those who love beauty to avoid shrinking from people and things not beautiful. There is nothing which freezes a sensitive, artistic nature more quickly than dirt and ugliness, and yet the ideal modern soul does not turn away, but seeks to sympathize and to share. Might you not, dear (Josephine was now addressing me, not the reporter), say that the key-note of the ideal life is refined sympathy?"

"It certainly is an indispensable attribute of it," I answered.

"How much easier it is," mused Josephine, as she stirred the oysters in the melting b.u.t.ter, "to wrap one's self in one's own aesthetic aspirations and to let the common world shift for itself. It was possible, once, to do that and believe one's self a saint, but that day has pa.s.sed forever. It's very hard, though, sometimes, Mr.

Reporter. Constant contact with the common world is liable to make one terribly discouraged unless one has abiding faith in the future of democracy."

"I know it; I know it," he replied, eagerly. "We're a depressing lot--many of us. Don't you suppose I understand how the sensitive soul must suffer when it has to deal with some of us? Take the cheap, ignorant, mercenary, city politician, such as disgraces the aldermanic chair of our large cities--there's a discouraging monster for you.

There is a host of others; the shallow, self-sufficient, impertinent type of shop-girl, whose sole concern is her finery and her 'fellow'; the small dealer of a certain sort, who adulterates his wares, lies to maintain his cause, and will not hesitate to burn his stock in order to obtain the insurance money; the sordid number who seek to break the wills of their relations who have devised the property to others; the many, too, who make a mess of marriage, and leave wife or husband on the paltriest pleas. I know them well; they are the people, they are humanity, and they can no longer be ignored and loftily set aside as 'the uneducated ma.s.s' by those whose finer instincts cause them to live free from these sins. Hard? Of course it's hard, but the best hope for the improvement of society lies in the education and enlightenment of that ma.s.s; and this can be compa.s.sed only through the efforts and sympathy of the intelligent and refined."

Just then the clock struck midnight. "Bless me!" he exclaimed, every one will be in bed, and what will become of my telegram on the Czar of Russia? Instead of getting three thousand words from you, I have been giving you that number on your own topic."

"For once, then, I have got the better of a reporter," said I.

"But before I give you any supper, Mr. Reporter," said Josephine, "you must acknowledge, too, that the movement _is_ gaining ground, and that the refined and educated _are_ changing their point of view. Think of the hospitals, think of the museums, think of the colleges, think of the model tenements, the schools for manual training and cooking."

"I do acknowledge it; it is grand and inspiring. I have been merely calling attention to the fact that in the search for the ideal their new point of view must become permanent and extend still farther. To counterbalance your facts I could cite others. Think of the doings of the multi-millionaires, their modern palaces, their extravagant entertainments, their steam-yachts, their home-desecrating wives--a lot of third-cla.s.s pa.s.sengers, with no more claim to be considered first-cla.s.s than the alderman and the shop-girl and the other democrats of whom we were speaking a moment ago. Nothing of the ideal there, and they had such a grand chance! Yes, yes, I do admit, madam, that the efforts and progress of the refined and intelligent during the last quarter of a century have been notable and stirring, but democracy has been neglected for so many centuries that it may prove a little ungrateful at first. And here am I, Mr. Philosopher, keeping your train in three sections waiting all this time."

"The oysters are cooked," said Josephine.

"Five minutes for lunch!" cried the reporter.

[_Note._--Confound the man! Why should he call my supper a lunch?]

To _A Young Man or Woman_ in Search of the Ideal. IV.

That beatific mental condition a.s.sociated by my midnight visitor, the reporter, with people of alleged cultivation and aesthetic tastes, when in the presence of the beauties or marvels of nature, like sunset, mountain scenery, ocean calm and ocean storm, is doubtless a familiar experience to you. The wonder book of nature is constantly being held up by poet and painter as the source of human ideality, and all the traditions of civilization urge you to attain that degree of artistic development under the white light of which the seals of that book become loosened, and you are able to read in the evening star and the mountain torrent lessons of inspiration and truth. Next to nature in their aesthetic potency are her hand-maids, music, sculpture, letters and painting--briefly, the civilized arts, the medium by which mortals seek to woo and hold fast to beauty. We listen to the gorgeous anthems of the world's most famous composers, and our souls thrill and vibrate with emotion; life seems grand and everything possible. We stand before the greatest marbles and canva.s.ses, and we seem to have truth within our grasp and nature almost subjugated. How exquisitely falls on the senses the sublimity of the lines

_Fair as a star, when only one Is shining in the sky._

We catch a glimpse there of what we call heaven. Is there any more satisfactory occupation for a thirsty soul than to scan the fairness of the twilight heavens when the evening star shines alone and the saffron or purple glories of the departing day irradiate the west?

_Noi andavam per lo vespero attenti Oltre, quanto potean gli occhi allungarsi, Contro i raggi serotini e lucenti._

So wrote Dante in immortal verse, to portray the aesthetic value of a kindred experience.

I selected those lines of Wordsworth because he, of all the poets, suggests more ostensibly in his verse deliberate pursuit of the ideal.

Sh.e.l.ley, indeed, reveals a bolder purpose to unmask the infinite, but his mood is oftener that of an audacious stormer of heaven than of a reverent seeker for perfect truth. We feel in Wordsworth a conscious intent to distill from the study of nature and of man a spiritual exhalation, which would enlighten him and enable him, by force of his poetic gifts, to enlighten us as to how best to live. When we think of him, we see him amid the exquisite scenery of his favorite lakes, walking in close communion with G.o.d; discerning the manifestations of the infinite in the mountain and the wild flower, in the splendor of the storm and the faithful doings of the humblest lives.

Ever since he wrote Wordsworth has been the patron saint of introspective souls. In his poetry they have found not merely suggestion but a creed. The poet himself was at heart an enthusiast and a revolutionary, and his worship of quiet beauty and subjective refinement was the expression of a design broader and deeper in its scope than many of his followers have been willing to adopt. He revealed not merely the aesthetic significance of the contemplative life which subst.i.tutes soul a.n.a.lysis, with G.o.d in nature as a guide, for the grosser interests of the flesh, but also the unholiness of cla.s.s distinctions and of the indifference of man to his fellow-man as distinguished from himself. The followers of Wordsworth were, for the most part, prompt to accept the first without including the second and equally fundamental tenet of his philosophy. What, a quarter of a century ago, was the ordinary practice of the cultivated and refined, who had been stirred either directly or indirectly by the teaching of the great poet to adopt contemplation as the key-note of their daily lives? Their greatest number was in beautiful, rural England; but the spiritual atmosphere breathed by them soon found its way across the Atlantic, and served to exalt and modify the ever moral inclinations of New England.

Picture, if you will, the model country house of the English country gentleman of comfortable means and refined tastes. To begin with, the structure itself is charming; time has bestowed upon it picturesqueness, and art has made it beautiful with the simple but effective arrangement of vines and flowers. There is nothing of the vileness of earth at hand to mar or offend. The proprietor himself, an elder son, has been left with a competence; no riches, but sufficient to enable him to pursue his literary or other refined interests without molestation from pecuniary cares. The interior is tasteful and aesthetically satisfying; the s.p.a.cious, comfortable rooms contain all that is desirable in the way of upholstery, ornaments, books, and pictures. The large drawing-room windows command a fair expanse of velvet lawn, flanked by stately trees. Beyond lies an undulating acreage of ancestral metes and bounds, rich in verdure and precious with a.s.sociations. Here lives our gentleman the greater portion of the year; lives aspiringly according to his Wordsworthian creed. He eschews or uses with admirable moderation the coa.r.s.er pleasures and vanities of life. Unselfishness, gentleness, and nicety of thought and speech are the custom of his household. He himself finds congenial occupation in literary or scientific research, in the hope of adding some book or monograph to the world's store of art or knowledge. His wife, in co-operation with the church, plays a gracious part among their tenants or among the village sick and poor, teaching her daughters to dispense charity in the form of soup, coals, jellies, and blankets. Parents and children alike, jealously intending to attain holiness and culture, continuously take an account of their individual spiritual successes and failures, and though they hold these auditings with G.o.d in the church, they renew them often under the inspiring influence of nature.

_The Curfew tolls the knell of parting day,_

or, as Dante expressed a similar conception,

_'Twas now the hour that turneth back desire In those who sail the sea, and melts the heart The day they've said to their sweet friends farewell, And the new pilgrim penetrates with love, If he doth hear from far away a bell That seemeth to deplore the dying day._

This is the hour when the Wordsworthian spirit, refined, conscientious, aspiring, beauty and duty loving, sees through the splendor of the lucent, saffron sky, heaven open, and the angels of G.o.d ascending and descending. Not always is the vision so adorable.