The Poet at the Breakfast-Table Part 22

--Come into my library with me. I want to read you some new pa.s.sages from an interleaved copy of my book. You haven't read the printed part yet. I gave you a copy of it, but n.o.body reads a book that is given to him. Of course not. n.o.body but a fool expects him to. He reads a little in it here and there, perhaps, and he cuts all the leaves if he cares enough about the writer, who will be sure to call on him some day, and if he is left alone in his library for five minutes will have hunted every corner of it until he has found the book he sent,--if it is to be found at all, which does n't always happen, if there's a penal colony anywhere in a garret or closet for typographical offenders and vagrants.

--What do you do when you receive a book you don't want, from the author?--said I.

--Give him a good-natured adjective or two if I can, and thank him, and tell him I am lying under a sense of obligation to him.

--That is as good an excuse for lying as almost any,--I said.

--Yes, but look out for the fellows that send you a copy of their book to trap you into writing a bookseller's advertis.e.m.e.nt for it. I got caught so once, and never heard the end of it and never shall hear it.--He took down an elegantly bound volume, on opening which appeared a flourishing and eminently flattering dedication to himself.--There,--said he, what could I do less than acknowledge such a compliment in polite terms, and hope and expect the book would prove successful, and so forth and so forth? Well, I get a letter every few months from some new locality where the man that made that book is covering the fences with his placards, asking me whether I wrote that letter which he keeps in stereotype and has kept so any time these dozen or fifteen years. Animus tuus oculus, as the freshmen used to say. If her Majesty, the Queen of England, sends you a copy of her "Leaves from the Journal of Our Life in the Highlands," be sure you mark your letter of thanks for it Private!

We had got comfortably seated in his library in the mean time, and the Master had taken up his book. I noticed that every other page was left blank, and that he had written in a good deal of new matter.

--I tell you what,--he said,--there 's so much intelligence about nowadays in books and newspapers and talk that it's mighty hard to write without getting something or other worth listening to into your essay or your volume. The foolishest book is a kind of leaky boat on a sea of wisdom; some of the wisdom will get in anyhow. Every now and then I find something in my book that seems so good to me, I can't help thinking it must have leaked in. I suppose other people discover that it came through a leak, full as soon as I do. You must write a book or two to find out how much and how little you know and have to say. Then you must read some notices of it by somebody that loves you and one or two by somebody that hates you. You 'll find yourself a very odd piece of property after you 've been through these experiences. They 're trying to the const.i.tution; I'm always glad to hear that a friend is as well as can be expected after he 's had a book.

You must n't think there are no better things in these pages of mine than the ones I'm going to read you, but you may come across something here that I forgot to say when we were talking over these matters.

He began, reading from the ma.n.u.script portion of his book:

--We find it hard to get and to keep any private property in thought.

Other people are all the time saying the same things we are h.o.a.rding to say when we get ready. [He looked up from his book just here and said, "Don't be afraid, I am not going to quote Pereant."] One of our old boarders--the one that called himself "The Professor" I think it was--said some pretty audacious things about what he called "pathological piety," as I remember, in one of his papers. And here comes along Mr. Galton, and shows in detail from religious biographies that "there is a frequent correlation between an unusually devout disposition and a weak const.i.tution." Neither of them appeared to know that John Bunyan had got at the same fact long before them. He tells us, "The more healthy the l.u.s.ty man is, the more p.r.o.ne he is unto evil." If the converse is true, no wonder that good people, according to Bunyan, are always in trouble and terror, for he says,

"A Christian man is never long at ease; When one fright is gone, another doth him seize."

If invalidism and the nervous timidity which is apt to go with it are elements of spiritual superiority, it follows that pathology and toxicology should form a most important part of a theological education, so that a divine might know how to keep a parish in a state of chronic bad health in order that it might be virtuous.

It is a great mistake to think that a man's religion is going to rid him of his natural qualities. "Bishop Hall" (as you may remember to have seen quoted elsewhere) "prefers Nature before Grace in the Election of a wife, because, saith he, it will be a hard Task, where the Nature is peevish and froward, for Grace to make an entire conquest while Life lasteth."

"Nature" and "Grace" have been contrasted with each other in a way not very respectful to the Divine omnipotence. Kings and queens reign "by the Grace of G.o.d," but a sweet, docile, pious disposition, such as is born in some children and grows up with them,--that congenital gift which good Bishop Hall would look for in a wife,--is attributed to "Nature." In fact "Nature" and "Grace," as handled by the scholastics, are nothing more nor less than two hostile Divinities in the Pantheon of post-cla.s.sical polytheism.

What is the secret of the profound interest which "Darwinism" has excited in the minds and hearts of more persons than dare to confess their doubts and hopes? It is because it restores "Nature" to its place as a true divine manifestation. It is that it removes the traditional curse from that helpless infant lying in its mother's arms. It is that it lifts from the shoulders of man the responsibility for the fact of death. It is that, if it is true, woman can no longer be taunted with having brought down on herself the pangs which make her s.e.x a martyrdom.

If development upward is the general law of the race; if we have grown by natural evolution out of the cave-man, and even less human forms of life, we have everything to hope from the future. That the question can be discussed without offence shows that we are entering on a new era, a Revival greater than that of Letters, the Revival of Humanity.

The prevalent view of "Nature" has been akin to that which long reigned with reference to disease. This used to be considered as a distinct ent.i.ty apart from the processes of life, of which it is one of the manifestations. It was a kind of demon to be attacked with things of odious taste and smell; to be fumigated out of the system as the evil spirit was driven from the bridal-chamber in the story of Tobit. The Doctor of earlier days, even as I can remember him, used to exorcise the demon of disease with recipes of odor as potent as that of the angel's diabolifuge,--the smoke from a fish's heart and liver, duly burned,--"the which smell when the evil spirit had smelled he fled into the uttermost parts of Egypt." The very moment that disease pa.s.ses into the category of vital processes, and is recognized as an occurrence absolutely necessary, inevitable, and as one may say, normal under certain given conditions of const.i.tution and circ.u.mstance, the medicine-man loses his half-miraculous endowments. The mythical serpent is untwined from the staff of Esculapius, which thenceforth becomes a useful walking-stick, and does not pretend to be anything more.

Sin, like disease, is a vital process. It is a function, and not an ent.i.ty. It must be studied as a section of anthropology. No preconceived idea must be allowed to interfere with our investigation of the deranged spiritual function, any more than the old ideas of demoniacal possession must be allowed to interfere with our study of epilepsy. Spiritual pathology is a proper subject for direct observation and a.n.a.lysis, like any other subject involving a series of living actions.

In these living actions everything is progressive. There are sudden changes of character in what is called "conversion" which, at first, hardly seem to come into line with the common laws of evolution. But these changes have been long preparing, and it is just as much in the order of nature that certain characters should burst all at once from the rule of evil propensities, as it is that the evening primrose should explode, as it were, into bloom with audible sound, as you may read in Keats's Endymion, or observe in your own garden.

There is a continual tendency in men to fence in themselves and a few of their neighbors who agree with them in their ideas, as if they were an exception to their race. We must not allow any creed or religion whatsoever to confiscate to its own private use and benefit the virtues which belong to our common humanity. The Good Samaritan helped his wounded neighbor simply because he was a suffering fellow-creature.

Do you think your charitable act is more acceptable than the Good Samaritan's, because you do it in the name of Him who made the memory of that kind man immortal? Do you mean that you would not give the cup of cold water for the sake simply and solely of the poor, suffering fellow-mortal, as willingly as you now do, professing to give it for the sake of Him who is not thirsty or in need of any help of yours? We must ask questions like this, if we are to claim for our common nature what belongs to it.

The scientific study of man is the most difficult of all branches of knowledge. It requires, in the first place, an entire new terminology to get rid of that enormous load of prejudices with which every term applied to the malformations, the functional disturbances, and the organic diseases of the moral nature is at present burdened. Take that one word Sin, for instance: all those who have studied the subject from nature and not from books know perfectly well that a certain fraction of what is so called is nothing more or less than a symptom of hysteria; that another fraction is the index of a limited degree of insanity; that still another is the result of a congenital tendency which removes the act we sit in judgment upon from the sphere of self-determination, if not entirely, at least to such an extent that the subject of the tendency cannot be judged by any normal standard.

To study nature without fear is possible, but without reproach, impossible. The man who worships in the temple of knowledge must carry his arms with him as our Puritan fathers had to do when they gathered in their first rude meeting-houses. It is a fearful thing to meddle with the ark which holds the mysteries of creation. I remember that when I was a child the tradition was whispered round among us little folks that if we tried to count the stars we should drop down dead. Nevertheless, the stars have been counted and the astronomer has survived. This nursery legend is the child's version of those superst.i.tions which would have strangled in their cradles the young sciences now adolescent and able to take care of themselves, and which, no longer daring to attack these, are watching with hostile aspect the rapid growth of the comparatively new science of man.

The real difficulty of the student of nature at this time is to reconcile absolute freedom and perfect fearlessness with that respect for the past, that reverence, for the spirit of reverence wherever we find it, that tenderness for the weakest fibres by which the hearts of our fellow-creatures hold to their religious convictions, which will make the transition from old belief to a larger light and liberty an interst.i.tial change and not a violent mutilation.

I remember once going into a little church in a small village some miles from a great European capital. The special object of adoration in this humblest of places of worship was a bambino, a holy infant, done in wax, and covered with cheap ornaments such as a little girl would like to beautify her doll with. Many a good Protestant of the old Puritan type would have felt a strong impulse to seize this "idolatrous" figure and dash it to pieces on the stone floor of the little church. But one must have lived awhile among simple-minded pious Catholics to know what this poor waxen image and the whole baby-house of bambinos mean for a humble, unlettered, unimaginative peasantry. He will find that the true office of this eidolon is to fix the mind of the worshipper, and that in virtue of the devotional thoughts it has called forth so often for so many years in the mind of that poor old woman who is kneeling before it, it is no longer a wax doll for her, but has undergone a transubstantiation quite as real as that of the Eucharist. The moral is that we must not roughly smash other people's idols because we know, or think we know, that they are of cheap human manufacture.

--Do you think cheap manufactures encourage idleness?--said I.

The Master stared. Well he might, for I had been getting a little drowsy, and wishing to show that I had been awake and attentive, asked a question suggested by some words I had caught, but which showed that I had not been taking the slightest idea from what he was reading me. He stared, shook his head slowly, smiled good-humoredly, took off his great round spectacles, and shut up his book.

--Sat prates biberunt,--he said. A sick man that gets talking about himself, a woman that gets talking about her baby, and an author that begins reading out of his own book, never know when to stop. You'll think of some of these things you've been getting half asleep over by and by. I don't want you to believe anything I say; I only want you to try to see what makes me believe it.

My young friend, the Astronomer, has, I suspect, been making some addition to his ma.n.u.script. At any rate some of the lines he read us in the afternoon of this same day had never enjoyed the benefit of my revision, and I think they had but just been written. I noticed that his manner was somewhat more excited than usual, and his voice just towards the close a little tremulous. Perhaps I may attribute his improvement to the effect of my criticisms, but whatever the reason, I think these lines are very nearly as correct as they would have been if I had looked them over.

WIND-CLOUDS AND STAR-DRIFTS.

VII

What if a soul redeemed, a spirit that loved While yet on earth and was beloved in turn, And still remembered every look and tone Of that dear earthly sister who was left Among the unwise virgins at the gate, Itself admitted with the bridegroom's train, What if this spirit redeemed, amid the host Of chanting angels, in some transient lull Of the eternal anthem, heard the cry Of its lost darling, whom in evil hour Some wilder pulse of nature led astray And left an outcast in a world of fire, Condemned to be the sport of cruel fiends, Sleepless, unpitying, masters of the skill To wring the maddest ecstasies of pain From worn-out souls that only ask to die, Would it not long to leave the bliss of Heaven, Bearing a little water in its hand To moisten those poor lips that plead in vain With Him we call our Father? Or is all So changed in such as taste celestial joy They hear unmoved the endless wail of woe, The daughter in the same dear tones that hushed Her cradled slumbers; she who once had held A babe upon her bosom from its voice Hoa.r.s.e with its cry of anguish, yet the same?

No! not in ages when the Dreadful Bird Stamped his huge footprints, and the Fearful Beast Strode with the flesh about those fossil bones We build to mimic life with pygmy hands, Not in those earliest days when men ran wild And gashed each other with their knives of stone, When their low foreheads bulged in ridgy brows And their flat hands were callous in the palm With walking in the fashion of their sires, Grope as they might to find a cruel G.o.d To work their will on such as human wrath Had wrought its worst to torture, and had left With rage unsated, white and stark and cold, Could hate have shaped a demon more malign Than him the dead men mummied in their creed And taught their trembling children to adore!

Made in his image! Sweet and gracious souls Dear to my heart by nature's fondest names, Is not your memory still the precious mould That lends its form to Him who hears my prayer?

Thus only I behold him, like to them, Long-suffering, gentle, ever slow to wrath, If wrath it be that only wounds to heal, Ready to meet the wanderer ere he reach The door he seeks, forgetful of his sin, Longing to clasp him in a father's arms, And seal his pardon with a pitying tear!

Four gospels tell their story to mankind, And none so full of soft, caressing words That bring the Maid of Bethlehem and her Babe Before our tear-dimmed eyes, as his who learned In the meek service of his gracious art The tones which like the medicinal balms That calm the sufferer's anguish, soothe our souls.

--Oh that the loving woman, she who sat So long a listener at her Master's feet, Had left us Mary's Gospel,--all she heard Too sweet, too subtle for the ear of man!

Mark how the tender-hearted mothers read The messages of love between the lines Of the same page that loads the bitter tongue Of him who deals in terror as his trade With threatening words of wrath that scorch like flame!

They tell of angels whispering round the bed Of the sweet infant smiling in its dream, Of lambs enfolded in the Shepherd's arms, Of Him who blessed the children; of the land Where crystal rivers feed unfading flowers, Of cities golden-paved with streets of pearl, Of the white robes the winged creatures wear, The crowns and harps from whose melodious strings One long, sweet anthem flows forevermore!

--We too bad human mothers, even as Thou, Whom we have learned to worship as remote From mortal kindred, wast a cradled babe.

The milk of woman filled our branching veins, She lulled us with her tender nursery-song, And folded round us her untiring arms, While the first unremembered twilight year Shaped us to conscious being; still we feel Her pulses in our own,--too faintly feel; Would that the heart of woman warmed our creeds!

Not from the sad-eyed hermit's lonely cell, Not from the conclave where the holy men Glare on each other, as with angry eyes They battle for G.o.d's glory and their own, Till, sick of wordy strife, a show of hands Fixes the faith of ages yet unborn, Ah, not from these the listening soul can hear The Father's voice that speaks itself divine!

Love must be still our Master; till we learn What he can teach us of a woman's heart, We know not His, whose love embraces all.

There are certain nervous conditions peculiar to women in which the common effects of poetry and of music upon their sensibilities are strangely exaggerated. It was not perhaps to be wondered at that Octavia fainted when Virgil in reading from his great poem came to the line beginning Tu Marcellus eris: It is not hard to believe the story told of one of the two Davidson sisters, that the singing of some of Moore's plaintive melodies would so impress her as almost to take away the faculties of sense and motion. But there must have been some special cause for the singular nervous state into which this reading threw the young girl, our Scheherezade. She was doubtless tired with overwork and troubled with the thought that she was not doing herself justice, and that she was doomed to be the helpless prey of some of those corbies who not only pick out corbies' eyes, but find no other diet so nutritious and agreeable.

Whatever the cause may have been, her heart heaved tumultuously, her color came and went, and though she managed to avoid a scene by the exercise of all her self-control, I watched her very anxiously, for I was afraid she would have had a hysteric turn, or in one of her pallid moments that she would have fainted and fallen like one dead before us.

I was very glad, therefore, when evening came, to find that she was going out for a lesson on the stars. I knew the open air was what she needed, and I thought the walk would do her good, whether she made any new astronomical acquisitions or not.

It was now late in the autumn, and the trees were pretty nearly stripped of their leaves.--There was no place so favorable as the Common for the study of the heavens. The skies were brilliant with stars, and the air was just keen enough to remind our young friends that the cold season was at hand. They wandered round for a while, and at last found themselves under the Great Elm, drawn thither, no doubt, by the magnetism it is so well known to exert over the natives of its own soil and those who have often been under the shadow of its outstretched arms.

The venerable survivor of its contemporaries that flourished in the days when Blackstone rode beneath it on his bull was now a good deal broken by age, yet not without marks of l.u.s.ty vitality. It had been wrenched and twisted and battered by so many scores of winters that some of its limbs were crippled and many of its joints were shaky, and but for the support of the iron braces that lent their strong sinews to its more infirm members it would have gone to pieces in the first strenuous northeaster or the first sudden and violent gale from the southwest.

But there it stood, and there it stands as yet,--though its obituary was long ago written after one of the terrible storms that tore its branches,--leafing out hopefully in April as if it were trying in its dumb language to lisp "Our Father," and dropping its slender burden of foliage in October as softly as if it were whispering Amen!

Not far from the ancient and monumental tree lay a small sheet of water, once agile with life and vocal with evening melodies, but now stirred only by the swallow as he dips his wing, or by the morning bath of the English sparrows, those high-headed, thick-bodied, full-feeding, hot-tempered little John Bulls that keep up such a swashing and swabbing and spattering round all the water basins, one might think from the fuss they make about it that a bird never took a bath here before, and that they were the missionaries of ablution to the unwashed Western world.

There are those who speak lightly of this small aqueous expanse, the eye of the sacred enclosure, which has looked unwinking on the happy faces of so many natives and the curious features of so many strangers.

The music of its twilight minstrels has long ceased, but their memory lingers like an echo in the name it bears. Cherish it, inhabitants of the two-hilled city, once three-hilled; ye who have said to the mountain, "Remove hence," and turned the sea into dry land! May no contractor fill his pockets by undertaking to fill thee, thou granite girdled lakelet, or drain the civic purse by drawing off thy waters! For art thou not the Palladium of our Troy? Didst thou not, like the Divine image which was the safeguard of Ilium, fall from the skies, and if the Trojan could look with pride upon the heaven-descended form of the G.o.ddess of Wisdom, cannot he who dwells by thy shining oval look in that mirror and contemplate Himself,--the Native of Boston.

There must be some fatality which carries our young men and maidens in the direction of the Common when they have anything very particular to exchange their views about. At any rate I remember two of our young friends brought up here a good many years ago, and I understand that there is one path across the enclosure which a young man must not ask a young woman to take with him unless he means business, for an action will hold--for breach of promise, if she consents to accompany him, and he chooses to forget his obligations:

Our two young people stood at the western edge of the little pool, studying astronomy in the reflected firmament. The Pleiades were trembling in the wave before them, and the three great stars of Orion,--for these constellations were both glittering in the eastern sky.

"There is no place too humble for the glories of heaven to shine in,"

she said.