CONFESSIONS AND CRITICISMS 5

CONFESSIONS AND CRITICISMS 5

"Edwin Brothertoft," though somewhat disjointed in construction, and jerky in style, is yet a picturesque and striking story; and the gallop of the hero across country and through the night to rescue from the burning house the woman who had been false to him, is vigorously described, and gives us some foretaste of the thrill of suspense and excitement we feel in reading the story of the famous "Gallop of three" in "John Brent." The writer's acquaintance with the history of the period is adequate, and a romantic and chivalrous tone is preserved throughout the volume. It is worth noting that, in all three of Winthrop's novels, a horse bears a part in the crisis of the tale. In "Cecil Dreeme" it is Churm's pair of trotters that convey the party of rescuers to the private Insane Asylum in which Densdeth had confined the heroine. In "Edwin Brothertoft," it is one of Edwin's renowned breed of white horses that carries him through almost insuperable obstacles to his goal. In "John Brent," the black stallion, Don Fulano, who is throughout the chief figure in the book, reaches his apogee in the tremendous race across the plains and down the rocky gorge of the mountains, to where the abductors of the heroine are just about to pitch their camp at the end of their day's journey. The motive is fine and artistic, and, in each of the books, these incidents are as good as, or better then, anything else in the narrative. "John Brent" is, in fact, full enough of merit to more than redeem its defects. The self-consciousness of the writer is less noticeable than in the other works, and the effort to be epigrammatic, short, sharp, and "telling" in style, is considerably modified. The interest is lively, continuous, and cumulative; and there is just enough tragedy in the story to make the happy ending all the happier. It was a novel and adventurous idea to make a horse the hero of a tale, and the manner in which the idea is carried out more than justifies the hazard. Winthrop, as we know, was an ideal horseman, and knows what he is writing about. He contrives to realize Don Fulano for us, in spite of the almost supernatural powers and intelligence that he ascribes to the gallant animal. One is willing to stretch a point of probability when such a dashing and inspiring end is in view. In the present day we are getting a little tired of being brought to account, at every turn, by Old Prob., who tyrannizes over literature quite as much as over the weather. Theodore Winthrop's inspiration, in this instance at least, was strong and genuine enough to enable him to feel what he was telling as the truth, and therefore it produces an effect of truth upon the reader. How distinctly every incident of that ride remains stamped on the memory, even after so long an interval as has elapsed since it was written! And I recollect that one of the youthful devourers of this book, who was of an artistic turn, was moved to paint three little water-color pictures of the Gallop; the first showing the three horses,--the White, the Gray, and the Black, scouring across the prairie, towards the barrier of mountains behind which the sun was setting; the second depicting Don Fulano, with Dick Wade and John Brent on his back, plunging down the gorge upon the abductors, one of whom had just pulled the trigger of his rifle; while the third gives the scene in which the heroic horse receives his death-wound in carrying the fugitive across the creek away from his pursuers. At this distance of time, I am unable to bear any testimony as to the technical value of the little pictures; I am inclined to fancy that they would have to be taken _cum grano amoris_, as they certainly were executed _con amore_. But, however that may be, the instance (which was doubtless only one of many analogous to it) shows that Winthrop possessed the faculty of stimulating and electrifying the imagination of his readers, which all our recent improvements in the art and artifice of composition have not made too common, and for which, if for nothing else, we might well feel indebted to him. CHAPTER IX. EMERSON AS AN AMERICAN. It is not with Americans as with other peoples. Our position is more vague and difficult, because it is not primarily related to the senses. I can easily find out where England or Prussia is, and recognize an Englishman or German when we meet; but we Americans are not, to the same extent as these, limited by geographical and physical boundaries. The origin of America was not like that of the European nations; the latter were born after the flesh, but we after the spirit. It is of the first consequence to them that their frontiers should be defended, and their nationality kept distinct. But, though I esteem highly all our innumerable square miles of East and West, North and South, and our Pacific and Atlantic coasts, I cannot help deeming them quite a secondary consideration. If America is not a great deal more than these United States, then the United States are no better than a penal colony. It is convenient, no doubt, for a great idea to find a great embodiment--a suitable incarnation and stage; but the idea does not depend upon these things. It is an accidental--or, I would rather say, a Providential--matter that the Puritans came to New England, or that Columbus discovered the continent in time for them; but it has always happened that when a soul is born it finds a body ready fitted to it. The body, however, is an instrument merely; it enables the spirit to take hold of its mortal life, just as the hilt enables us to grasp the sword. If the Puritans had not come to New England, still the spirit that animated them would have lived, and made itself a place somehow. And, in fact, how many Puritans, for how many ages previous, had been trying to find standing-room in the world, and failed! They called themselves by many names; their voices were heard in many countries; the time had not yet come for them to be born--to touch their earthly inheritance; but, meantime, the latent impetus was accumulating, and the Mayflower was driven across the Atlantic by it at last. Nor is this all--the Mayflower is sailing still between the old world and the new. Every day it brings new settlers, if not to our material harbors--to our Boston Bay, our Castle Garden, our Golden Gate--at any rate, to our mental ports and wharves. We cannot take up a European newspaper without finding an American idea in it. It is said that a great many of our countrymen take the steamer to England every summer. But they come back again; and they bring with them many who come to stay. I do not refer specially to the occupants of the steerage--the literal emigrants. One cannot say much about them--they may be Americans or not, as it turns out. But England and the continent are full of Americans who were born there, and many of whom will die there. Sometimes they are better Americans than the New Yorker or the Bostonian who lives in Beacon Street or the Bowery and votes in the elections. They may be born and reside where they please, but they belong to us, and, in the better sense, they are among us. Broadway and Washington Street, Vermont and Colorado extend all over Europe. Russia is covered with them; she tries to shove them away to Siberia, but in vain. We call mountains and prairies solid facts; but the geography of the mind is infinitely more stubborn. I dare say there are a great many oblique-eyed, pig-tailed New Englanders in the Celestial Empire. They may never have visited these shores, or even heard of them; but what of that? They think our thought--they have apprehended our idea, and, by and by, they or their heirs will cause it to prevail. It is useless for us to hide our heads in the grass and refuse to rise to the height of our occasion. We are here as the realization of a truth--the fulfilment of a prophecy; we must attest a new departure in the moral and intellectual development of the human race; for whichever of us does not, must suffer annihilation. If I deny my birthright as an American, I shall disappear and not be missed, for an American will take my place. It is not altogether a luxurious position to find yourself in. You cannot sit still and hold your hands. All manner of hard and unpleasant things are expected of you, which you neglect at your peril. It is like the old fable of the mermaid. She loved a mortal youth, and, in order that she might win his affection, she prayed that she might have the limbs and feet of a human maiden. Her prayer was answered, and she met her prince; but every step she took was as if she trod on razors. It is a fine thing to sit in your chair and reflect on being an American; but when you have to rise up and do an American's duty before the world--how sharp the razors are! Of course, we do not always endure the test; the flesh and blood on this side of the planet is not, so far as I have observed, of a quality essentially different from that on the other. Possibly our population is too many for us. Out of fifty million people it would be strange if here and there one appeared who was not at all points a hero. Indeed, I am sometimes tempted to think that that little band of original Mayflower Pilgrims has not greatly multiplied since their disembarkation. However it may be with their bodily offspring, their spiritual progeny are not invariably found in the chair of the Governor or on the floor of the Senate. What are these Irish fellow-creatures doing here? Well, Bridget serves us in the kitchen; but Patrick is more helpful yet; he goes to the legislature, and is the servant of the people at large. It is very obliging of him; but turn and turn about is fair play; and it would be no more than justice were we, once in a while, to take off our coat and serve Patrick in the same way. When we get into a tight place we are apt to try to slip out of it under some plea of a European precedent. But it used to be supposed that it was precisely European precedents that we came over here to avoid. I am not profoundly versed in political economy, nor is this the time or place to discuss its principles; but, as regards protection, for example, I can conceive that there may be arguments against it as well as for it. Emerson used to say that the way to conquer the foreign artisan was not to kill him but to beat his work. He also pointed out that the money we made out of the European wars, at the beginning of this century, had the result of bringing the impoverished population of those countries down upon us in the shape of emigrants. They shared our crops and went on the poor-rates, and so we did not gain so much after all. One cannot help wishing that America would assume the loftiest possible ground in her political and commercial relations. With all due respect to the sagacity and ability of our ruling demagogues, I should not wish them to be quoted as typical Americans. The domination of such persons has an effect which is by no means measurable by their personal acts. What they can do is of infinitesimal importance. But the mischief is that they incline every one of us to believe, as Emerson puts it, in two gods. They make the morality of Wall Street and the White House seem to be a different thing from that of our parlors and nurseries. "He may be a little shady on 'change," we say, "but he is a capital fellow when you know him." But if he is a capital fellow when I know him, then I shall never find much fault with his professional operations, and shall end, perhaps, by allowing him to make some investments for me. Why should not I be a capital fellow too--and a fellow of capital, to boot! I can endure public opprobrium with tolerable equanimity so long as it remains public. It is the private cold looks that trouble me. In short, we may speak of America in two senses--either meaning the America that actually meets us at the street corners and in the newspapers, or the ideal America--America as it ought to be. They are not the same thing; and, at present, there seems to be a good deal more of the former than of the latter. And yet, there is a connection between them; the latter has made the former possible. We sometimes see a great crowd drawn together by proclamation, for some noble purpose--to decide upon a righteous war, or to pass a just decree. But the people on the outskirts of the crowd, finding themselves unable to hear the orators, and their time hanging idle on their hands, take to throwing stones, knocking off hats, or, perhaps, picking pockets. They may have come to the meeting with as patriotic or virtuous intentions as the promoters themselves; nay, under more favorable circumstances, they might themselves have become promoters. Virtue and patriotism are not private property; at certain times any one may possess them. And, on the other hand, we have seen examples enough, of late, of persons of the highest respectability and trust turning out, all at once, to be very sorry scoundrels. A man changes according to the person with whom he converses; and though the outlook is rather sordid to-day, we have not forgotten that during the Civil War the air seemed full of heroism. So that these two Americas--the real and the ideal--far apart though they may be in one sense, may, in another sense, be as near together as our right hand to our left. In a greater or less degree, they exist side by side in each one of us. But civil wars do not come every day; nor can we wish them to, even to show us once more that we are worthy of our destiny. We must find some less expensive and quieter method of reminding ourselves of that. And of such methods, none, perhaps, is better than to review the lives of Americans who were truly great; to ask what their country meant to them; what they wished her to become; what virtues and what vices they detected in her. Passion may be generous, but passion cannot last; and when it is over, we are cold and indifferent again. But reason and example reach us when we are calm and passive; and what they inculcate is more likely to abide. At least, it will be only evil passion that can cast it out. I have said that many a true American is doubtless born, and lives, abroad; but that does not prevent Emerson from having been born here. So far as the outward accidents of generation and descent go, he could not have been more American than he was. Of course, one prefers that it should be so. A rare gem should be fitly set. A noble poem should be printed with the fairest type of the Riverside Press, and upon fine paper with wide margins. It helps us to believe in ourselves to be told that Emerson's ancestry was not only Puritan, but clerical; that the central and vital thread of the idea that created us, ran through his heart. The nation, and even New England, Massachusetts, Boston, have many traits that are not found in him; but there is nothing in him that is not a refinement, a sublimation and concentration of what is good in them; and the selection and grouping of the elements are such that he is a typical figure. Indeed, he is all type; which is the same as saying that there is nobody like him. And, mentally, he produces the impression of being all force; in his writings, his mind seems to have acted immediately, without natural impediment or friction; as if a machine should be run that was not hindered by the contact of its parts. As he was physically lean and narrow of figure, and his face nothing but so many features welded together, so there was no adipose tissue in his thought. It is pure, clear, and accurate, and has the fault of dryness; but often moves in forms of exquisite beauty. It is not adhesive; it sticks to nothing, nor anything to it; after ranging through all the various philosophies of the world, it comes out as clean and characteristic as ever. It has numberless affinities, but no adhesion; it does not even adhere to itself. There are many separate statements in any one of his essays which present no logical continuity; but although this fact has caused great anxiety to many disciples of Emerson, it never troubled him. It was the inevitable result of his method of thought. Wandering at will in the flower-garden of religious and moral philosophy, it was his part to pluck such blossoms as he saw were beautiful; not to find out their botanical interconnection. He would afterward arrange them, for art or harmony's sake, according to their color or their fragrance; but it was not his affair to go any farther in their classification. This intuitive method of his, however little it may satisfy those who wish to have all their thinking done for them, who desire not only to have given to them all the cities of the earth, but also to have straight roads built for them from one to the other, carries with it its own justification. "There is but one reason," is Emerson's saying; and again and again does he prove without proving it. We confess, over and over, that the truth which he asserts is indeed a truth. Even his own variations from the truth, when he is betrayed into them, serve to confirm the rule. For these are seldom or never intuitions at first hand--pure intuitions; but, as it were, intuitions from previous intuitions--deductions. The form of statement is the same, but the source is different; they are from Emerson, instead of from the Absolute; tinted, not colorless. They show a mental bias, very slight, but redeeming him back to humanity. We love him the more for them, because they indicate that for him, too, there was a choice of ways, and that he must struggle and watch to choose the right. We are so much wedded to systems, and so accustomed to connect a system with a man, that the absence of system, either explicit or implicit, in Emerson, strikes us as a defect. And yet truth has no system, nor the human mind. This philosopher maintains one, that another thesis. Both are true essentially, and yet there seems a contradiction between them. We cannot bear to be illogical, and so we enlist some under this banner, some under that. By so doing we sacrifice to consistency at least the half of truth. Thence we come to examine our intuitions, and ask them, not whether they are true in themselves, but what are their tendencies. If it turn out that they will lead us to stultify some past conclusion to which we stand committed, we drop them like hot coals. To Emerson, this behavior appeared the nakedest personal vanity. Recognizing that he was finite, he could not desire to be consistent. If he saw to-day that one thing was true, and to-morrow that its opposite was true, was it for him to elect which of the two truths should have his preference? No; to reject either would be to reject all; it belonged to God alone to reconcile these contradictious. Between infinite and finite can be no ratio; and the consistency of the Creator implies the inconsistency of the creature. Emerson's Americanism, therefore, was Americanism in its last and purest analysis, which is giving him high praise, and to America great hope. But I do not mean to pay him, who was so full of modesty and humility, the ungrateful compliment of holding him up as the permanent American ideal. It is his tendencies, his quality, that are valuable, and only in a minor, incipient degree his actual results. All human results must be strictly limited, and according to the epoch and outlook. Emerson does not solve for all time the problem of the universe; he solves nothing; but he does what is far more useful--he gives a direction and an impetus to lofty human endeavor. He does not anticipate the lessons and the discipline of the ages, but he shows us how to deal with circumstances in such a manner as to secure the good instead of the evil influence. New conditions, fresh discoveries, unexpected horizons opening before us, will, no doubt, soon carry us beyond the scope of Emerson's surmise; but we shall not so easily improve upon his aim and attitude. In the spaces beyond the stars there may be marvels such as it has not entered into the mind of man to conceive; but there, as here, the right way to look will still be upward, and the right aspiration be still toward humbleness and charity. I have just spoken of Emerson's absence of system; but his writings have nevertheless a singular coherence, by virtue of the single-hearted motive that has inspired them. Many will, doubtless, have noticed, as I have done, how the whole of Emerson illustrates every aspect of him. Whether your discourse be of his religion, of his ethics, of his relation to society, or what not, the picture that you draw will have gained color and form from every page that he has written. He does not lie in strata; all that he is permeates all that he has done. His books cannot be indexed, unless you would refer every subject to each paragraph. And so he cannot treat, no matter what subject, without incorporating in his statement the germs at least of all that he has thought and believed. In this respect he is like light--the presence of the general at the particular. And, to confess the truth, I find myself somewhat loath to diffract this pure ray to the arbitrary end of my special topic. Why should I speak of him as an American? That is not his definition. He was an American because he was himself. America, however, gives less limitation than any other nationality to a generous and serene personality. I am sometimes disposed to think that Emerson's "English Traits" reveal his American traits more than anything else he has written. We are described by our own criticisms of others, and especially by our criticisms of another nation; the exceptions we take are the mould of our own figures. So we have valuable glimpses of Emerson's contours throughout this volume. And it is in all respects a fortunate work; as remarkable a one almost for him to write as a volume of his essays for any one else. Comparatively to his other books, it is as flesh and blood to spirit; Emersonian flesh and blood, it is true, and semi-translucent; but still it completes the man for us: he would have remained too problematical without it. Those who have never personally known him may finish and solidify their impressions of him here. He likes England and the English, too; and that sympathy is beyond our expectation of the mind that evolved "Nature" and "The Over-Soul." The grasp of his hand, I remember, was firm and stout, and we perceive those qualities in the descriptions and cordiality of "English Traits." Then, it is an objective book; the eye looks outward, not inward; these pages afford a basis not elsewhere obtainable of comparing his general human faculty with that of other men. Here he descends from the airy heights he treads so easily and, standing foot to foot with his peers, measures himself against them. He intends only to report their stature, and to leave himself out of the story; but their answers to his questions show what the questions were, and what the questioner. And we cannot help suspecting, though he did not, that the Englishmen were not a little put to it to keep pace with their clear-faced, penetrating, attentive visitor. He has never said of his own countrymen the comfortable things that he tells of the English; but we need not grumble at that. The father who is severe with his own children will freely admire those of others, for whom he is not responsible. Emerson is stern toward what we are, and arduous indeed in his estimate of what we ought to be. He intimates that we are not quite worthy of our continent; that we have not as yet lived up to our blue china. "In America the geography is sublime, but the men are not." And he adds that even our more presentable public acts are due to a money-making spirit: "The benefaction derived in Illinois and the great West from railroads is inestimable, and vastly exceeding any intentional philanthropy on record." He does not think very respectfully of the designs or the doings of the people who went to California in 1849, though he admits that "California gets civilized in this immoral way," and is fain to suppose that, "as there is use in the world for poisons, so the world cannot move without rogues," and that, in respect of America, "the huge animals nourish huge parasites, and the rancor of the disease attests the strength of the constitution." He ridicules our unsuspecting provincialism: "Have you seen the dozen great men of New York and Boston? Then you may as well die!" He does not spare our tendency to spread-eagleism and declamation, and having quoted a shrewd foreigner as saying of Americans that, "Whatever they say has a little the air of a speech," he proceeds to speculate whether "the American forest has refreshed some weeds of old Pictish barbarism just ready to die out?" He finds the foible especially of American youth to be--pretension; and remarks, suggestively, that we talk much about the key of the age, but "the key to all ages is imbecility!" He cannot reconcile himself to the mania for going abroad. "There is a restlessness in our people that argues want of character.... Can we never extract this tapeworm of Europe from the brain of our countrymen?" He finds, however, this involuntary compensation in the practice--that, practically "we go to Europe to be Americanized," and has faith that "one day we shall cast out the passion for Europe by the passion for America." As to our political doings, he can never regard them with complacency. "Politics is an afterword," he declares--"a poor patching. We shall one day learn to supersede politics by education." He sympathizes with Lovelace's theory as to iron bars and stone walls, and holds that freedom and slavery are inward, not outward conditions. Slavery is not in circumstance, but in feeling; you cannot eradicate the irons by external restrictions; and the truest way to emancipate the slave would be to educate him to a comprehension of his inviolable dignity and freedom as a human being. Amelioration of outward circumstances will be the effect, but can never be the means of mental and moral improvement. "Nothing is more disgusting," he affirms, generalizing the theme, "than the crowing about liberty by slaves, as most men are, and the flippant mistaking for freedom of some paper preamble like a 'Declaration of Independence' or the statute right to vote." But, "Our America has a bad name for superficialness. Great men, great nations, have not been boasters and buffoons, but perceivers of the terrors of life, and have nerved themselves to face it." He will not be deceived by the clamor of blatant reformers. "If an angry bigot assumes the bountiful cause of abolition, and comes to me with his last news from Barbadoes, why should I not say to him: 'Go love thy infant; love thy wood-chopper; be good-natured and modest; have that grace, and never varnish your hard, uncharitable ambition with this incredible tenderness for black folk a thousand miles off!'" He does not shrink from questioning the validity of some of our pet institutions, as, for instance, universal suffrage. He reminds us that in old Egypt the vote of a prophet was reckoned equal to one hundred hands, and records his opinion that it was much underestimated. "Shall we, then," he asks, "judge a country by the majority or by the minority? By the minority, surely! 'Tis pedantry to estimate nations by the census, or by square miles of land, or other than by their importance to the mind of the time." The majority are unripe, and do not yet know their own opinion. He would not, however, counsel an organic alteration in this respect, believing that, with the progress of enlightenment, such coarse constructions of human rights will adjust themselves. He concedes the sagacity of the Fultons and Watts of politics, who, noticing that the opinion of the million was the terror of the world, grouped it on a level, instead of piling it into a mountain, and so contrived to make of this terror the most harmless and energetic form of a State. But, again, he would not have us regard the State as a finality, or as relieving any man of his individual responsibility for his actions and purposes. We are to confide in God--and not in our money, and in the State because it is guard of it. The Union itself has no basis but the good pleasure of the majority to be united. The wise and just men impart strength to the State, not receive it; and, if all went down, they and their like would soon combine in a new and better constitution. Yet he will not have us forget that only by the supernatural is a man strong; nothing so weak as an egotist. We are mighty only as vehicles of a truth before which State and individual are alike ephemeral. In this sense we, like other nations, shall have our kings and nobles--the leading and inspiration of the best; and he who would become a member of that nobility must obey his heart. Government, he observes, has been a fossil--it should be a plant; statute law should express, not impede, the mind of mankind. In tracing the course of human political institutions, he finds feudalism succeeding monarchy, and this again followed by trade, the good and evil of which is that it would put everything in the market, talent, beauty, virtue, and man himself. By this means it has done its work; it has faults and will end as the others. Its aristocracy need not be feared, for it can have no permanence, it is not entailed. In the time to come, he hopes to see us less anxious to be governed, in the technical sense; each man shall govern himself in the interests of all; government without any governor will be, for the first time, adamantine. Is not every man sometimes a radical in politics? Men are conservatives when they are least vigorous, or when they are most luxurious; conservatism stands on man's limitations, reform on his infinitude. The age of the quadruped is to go out; the age of the brain and the heart is to come in. We are too pettifogging and imitative in our legislative conceptions; the Legislature of this country should become more catholic and cosmopolitan than any other. Let us be brave and strong enough to trust in humanity; strong natures are inevitable patriots. The time, the age, what is that, but a few prominent persons and a few active persons who epitomize the times? There is a bribe possible for any finite will; but the pure sympathy with universal ends is an infinite force, and cannot be bribed or bent. The world wants saviors and religions; society is servile from want of will; but there is a Destiny by which the human race is guided, the race never dying, the individual never spared; its law is, you shall have everything as a member, nothing to yourself. Referring to the communities of various kinds, which were so much in vogue some years ago, he holds such to be valuable, not for what they have done, but for the indication they give of the revolution that is on the way. They place great faith in mutual support, but it is only as a man puts off from himself all external support and stands alone, that he is strong and will prevail. He is weaker by every recruit to his banner. A man ought to compare advantageously with a river, an oak, or a mountain. He must not shun whatever comes to him in the way of duty; the only path of escape is--performance. He must rely on Providence, but not in a timid or ecclesiastical spirit; it is no use to dress up that terrific benefactor in a clean shirt and white neckcloth of a student of divinity. We shall come out well, whatever personal or political disasters may intervene. For here in America is the home of man. After deducting our pitiful politics--shall John or Jonathan sit in the chair and hold the purse?--and making due allowance for our frivolities and insanities, there still remains an organic simplicity and liberty, which, when it loses its balance, redresses itself presently, and which offers to the human mind opportunities not known elsewhere. Whenever he touches upon the fundamental elements of social and rational life, it is always to enlarge and illuminate our conception of them. We are not wont to question the propriety of the sentiment of patriotism, for instance. We are to swear by our own _lares_ and _penates_, and stand up for the American eagle, right or wrong. But Emerson instantly goes beneath this interpretation and exposes its crudity. The true sense of patriotism, according to him, is almost the reverse of its popular sense. He has no sympathy with that boyish egotism, hoarse with cheering for our side, for our State, for our town; the right patriotism consists in the delight which springs from contributing our peculiar and legitimate advantages to the benefit of humanity. Every foot of soil has its proper quality; the grape on two sides of the fence has new flavors; and so every acre on the globe, every family of men, every point of climate, has its distinguishing virtues. This being admitted, however, Emerson will yield in patriotism to no one; his only concern is that the advantages we contribute shall be the most instead of the least possible. "This country," he says, "does not lie here in the sun causeless, and though it may not be easy to define its influence, men feel already its emancipating quality in the careless self-reliance of the manners, in the freedom of thought, in the direct roads by which grievances are reached and redressed, and even in the reckless and sinister politics, not less than in purer expressions. Bad as it is, this freedom leads onward and upward to a Columbia of thought and art, which is the last and endless end of Columbus's adventure." Nor is this poet of virtue and philosophy ever more truly patriotic, from his spiritual standpoint, than when he throws scorn and indignation upon his country's sins and frailties. "But who is he that prates of the culture of mankind, of better arts and life? Go, blind worm, go--behold the famous States harrying Mexico with rifle and with knife! Or who, with accent bolder, dare praise the freedom-loving mountaineer? I found by thee, O rushing Contoocook! and in thy valleys, Agiochook! the jackals of the negro-holder.... What boots thy zeal, O glowing friend, that would indignant rend the northland from the South? Wherefore? To what good end? Boston Bay and Bunker Hill would serve things still--things are of the snake. The horseman serves the horse, the neat-herd serves the neat, the merchant serves the purse, the eater serves his meat; 'tis the day of the chattel, web to weave, and corn to grind; things are in the saddle, and ride mankind!" But I must not begin to quote Emerson's poetry; only it is worth noting that he, whose verse is uniformly so abstractly and intellectually beautiful, kindles to passion whenever his theme is of America. The loftiest patriotism never found more ardent and eloquent expression than in the hymn sung at the completion of the Concord monument, on the 19th of April, 1836. There is no rancor in it; no taunt of triumph; "the foe long since in silence slept"; but throughout there resounds a note of pure and deep rejoicing at the victory of justice over oppression, which Concord fight so aptly symbolized. In "Hamatreya" and "The Earth Song," another chord is struck, of calm, laconic irony. Shall we too, he asks, we Yankee farmers, descendants of the men who gave up all for freedom, go back to the creed outworn of medieval feudalism and aristocracy, and say, of the land that yields us its produce, "'Tis mine, my children's, and my name's"? Earth laughs in flowers at our boyish boastfulness, and asks "How am I theirs if they cannot hold me, but I hold them?" "When I heard 'The Earth Song,' I was no longer brave; my avarice cooled, like lust in the child of the grave" Or read "Monadnoc," and mark the insight and the power with which the significance and worth of the great facts of nature are interpreted and stated. "Complement of human kind, having us at vantage still, our sumptuous indigence, oh, barren mound, thy plenties fill! We fool and prate; thou art silent and sedate. To myriad kinds and times one sense the constant mountain doth dispense; shedding on all its snows and leaves, one joy it joys, one grief it grieves. Thou seest, oh, watchman tall, our towns and races grow and fall, and imagest the stable good for which we all our lifetime grope; and though the substance us elude, we in thee the shadow find." ... "Thou dost supply the shortness of our days, and promise, on thy Founder's truth, long morrow to this mortal youth!" I have ignored the versified form in these extracts, in order to bring them into more direct contrast with the writer's prose, and show that the poetry is inherent. No other poet, with whom I am acquainted, has caused the very spirit of a land, the mother of men, to express itself so adequately as Emerson has done in these pieces. Whitman falls short of them, it seems to me, though his effort is greater. Emerson is continually urging us to give heed to this grand voice of hills and streams, and to mould ourselves upon its suggestions. The difficulty and the anomaly are that we are not native; that England is our mother, quite as much as Monadnoc; that we are heirs of memories and traditions reaching far beyond the times and the confines of the Republic. We cannot assume the splendid childlikeness of the great primitive races, and exhibit the hairy strength and unconscious genius that the poet longs to find in us. He remarks somewhere that the culminating period of good in nature and the world is in just that moment of transition, when the swarthy juices still flow plentifully from nature, but their astringency or acidity is got out by ethics and humanity. It was at such a period that Greece attained her apogee; but our experience, it seems to me, must needs be different. Our story is not of birth, but of regeneration, a far more subtle and less obvious transaction. The Homeric California of which Bret Harte is the reporter does not seem to me in the closest sense American. It is a comparatively superficial matter--this savage freedom and raw poetry; it belongs to all pioneering life, where every man must stand for himself, and Judge Lynch strings up the defaulter to the nearest tree. But we are only incidentally pioneers in this sense; and the characteristics thus impressed upon us will leave no traces in the completed American. "A sturdy lad from New Hampshire or Vermont," says Emerson, "who in turn tries all the professions--who teams it, farms it, peddles, keeps a school, preaches, edits a newspaper, goes to Congress, buys a township, and so forth, in successive years, and always, like a cat, falls on his feet--is worth a hundred of these city dolls. He walks abreast with his days, and feels no shame in not studying a 'profession,' for he does not postpone his life, but lives already." That is stirringly said: but, as a matter of fact, most of the Americans whom we recognize as great did not have such a history; nor, if they had it, would they be on that account more American. On the other hand, the careers of men like Jim Fiske and Commodore Vanderbilt might serve very well as illustrations of the above sketch. If we must wait for our character until our geographical advantages and the absence of social distinctions manufacture it for us, we are likely to remain a long while in suspense. When our foreign visitors begin to evince a more poignant interest in Concord and Fifth Avenue than in the Mississippi and the Yellowstone, it may be an indication to us that we are assuming our proper position relative to our physical environment. "The _land_," says Emerson, "is a sanative and Americanizing influence which promises to disclose new virtues for ages to come." Well, when we are virtuous, we may, perhaps, spare our own blushes by allowing our topography, symbolically, to celebrate us, and when our admirers would worship the purity of our intentions, refer them to Walden Pond; or to Mount Shasta, when they would expatiate upon our lofty generosity. It is, perhaps, true, meanwhile, that the chances of a man's leading a decent life are greater in a palace than in a pigsty. But this is holding our author too strictly to the letter of his message. And, at any rate, the Americanism of Emerson is better than anything that he has said in vindication of it. He is the champion of this commonwealth; he is our future, living in our present, and showing the world, by anticipation, as it were, what sort of excellence we are capable of attaining. A nation that has produced Emerson, and can recognize in him bone of her bone and flesh of her flesh--and, still more, spirit of her spirit--that nation may look toward the coming age with security. But he has done more than thus to prophesy of his country; he is electric and stimulates us to fulfil our destiny. To use a phrase of his own, we "cannot hear of personal vigor of any kind, great power of performance, without fresh resolution." Emerson, helps us most in provoking us to help ourselves. The pleasantest revenge is that which we can sometimes take upon our great men in quoting of themselves what they have said of others. It is easy to be so revenged upon Emerson, because he, more than most persons of such eminence, has been generous and cordial in his appreciation of all human worth. "If there should appear in the company," he observes, "some gentle soul who knows little of persons and parties, of Carolina or Cuba, but who announces a law that disposes these particulars, and so certifies me of the equity which checkmates every false player, bankrupts every self-seeker, and apprises me of my independence on any conditions of country, or time, or human body, that man liberates me.... I am made immortal by apprehending my possession of incorruptible goods." Who can state the mission and effect of Emerson more tersely and aptly than those words do it? But, once more, he does not desire eulogiums, and it seems half ungenerous to force them upon him now that he can no longer defend himself. I prefer to conclude by repeating a passage characteristic of him both as a man and as an American, and which, perhaps, conveys a sounder and healthier criticism, both for us and for him, than any mere abject and nerveless admiration; for great men are great only in so far as they liberate us, and we undo their work in courting their tyranny. The passage runs thus:-- "Let me remind the reader that I am only an experimenter. Do not set the least value on what I do, or the least discredit on what I do not, as if I pretended to settle anything as true or false. I unsettle all things. No facts to me are sacred; none are profane. I simply experiment--an endless seeker, with no Past at my back!" CHAPTER X. MODERN MAGIC. Human nature enjoys nothing better than to wonder--to be mystified; and it thanks and remembers those who have the skill to gratify this craving. The magicians of old knew that truth and conducted themselves accordingly. But our modern wonder-workers fail of their due influence, because, not content to perform their marvels, they go on to explain them. Merlin and Roger Bacon were greater public benefactors than Morse and Edison. Man is--and he always has been and will be--something else besides a pure intelligence: and science, in order to become really popular, must contrive to touch man somewhere else besides on the purely intellectual side: it must remember that man is all heart, all hope, all fear, and all foolishness, quite as much as he is all brains. Otherwise, science can never expect to take the place of superstition, much less of religion, in mankind's affection. In order to be a really successful man of science, it is first of all indispensable to make one's self master of everything in nature and in human nature that science is not. What must one do, in short, in order to become a magician? I use the term, here, in its weightiest sense. How to make myself visible and invisible at will? How to present myself in two or more places at once? How answer your question before you ask it, and describe to you your most secret thoughts and actions? How shall I call spirits from the vasty deep, and make you see and hear and feel them? How paralyze your strength with a look, heal your wound with a touch, or cause your bullet to rebound harmless from my unprotected flesh? How shall I walk on the air, sink through the earth, pass through stone walls, or walk, dry-shod, on the floor of the ocean? How shall I visit the other side of the moon, jump through the ring of Saturn, and gather sunflowers in Sirius? There are persons now living who profess to do no less remarkable feats, and to regard them as incidental merely to achievements far more important. A school of hierophants or adepts is said to exist in Tibet, who, as a matter of daily routine, quite transcend everything that we have been accustomed to consider natural possibility. What is the course of study, what are the ways and means whereby such persons accomplish such results? The conventional attitude towards such matters is, of course, that of unconditional scepticism. But it is pleasant, occasionally, to take an airing beyond the bounds of incredulity. For my own part, it is true, I must confess my inability to believe in anything positively supernatural. The supernatural and the illusory are to my mind convertible terms: they cannot really exist or take place. Let us be sure, however, that we are agreed as to what supernatural means. If a magician, before my eyes, transformed an old man into a little girl, I should call that supernatural; and nothing should convince me that my senses had not been grossly deceived. But were the magician to leave the room by passing through the solid wall, or "go out" like an exploding soap-bubble,--I might think what I please, but I should not venture to dogmatically pronounce the thing supernatural; because the phenomenon known as "matter" is scientifically unknown, and therefore no one can tell what modifications it may not be susceptible of:--no one, that is to say, except the person who, like the magician of our illustration, professes to possess, and (for aught I can affirm to the contrary) may actually possess a knowledge unshared by the bulk of mankind. The transformation of an old man into a little girl, on the other hand, would be a transaction involving the immaterial soul as well as the material body; and if I do not know that that cannot take place, I am forever incapable of knowing anything. These are extreme examples, but they serve to emphasize an important distinction. The whole domain of magic, in short, occupies that anomalous neutral ground that intervenes between the facts of our senses and the truths of our intuitions. Fact and truth are not convertible terms; they abide in two distinct planes, like thought and speech, or soul and body; one may imply or involve the other, but can never demonstrate it. Experience and intuition together comprehend the entire realm of actual and conceivable knowledge. Whatever contradicts both experience and intuition may, therefore, be pronounced illusion. But this neutral ground is the home of phenomena which intuition does not deny, and which experience has not confirmed. It is still a wide zone, though not so wide as it was a hundred years ago, or fifty, or even ten. It narrows every day, as science, or the classification of experience, expands. Are we, then, to look for a time when the zone shall have dwindled to a mathematical line, and magic confess itself to have been nothing but the science of an advanced school of investigators? Will the human intellect acquire a power before which all mysteries shall become transparent? Let us dwell upon this question a little longer. A mystery that is a mystery can never, humanly speaking, become anything else. Instances of such mysteries can readily be adduced. The universe itself is built upon them and is the greatest of them. They lie before the threshold and at the basis of all existence. For example:--here is a lump of compact, whitish, cheese-like substance, about as much as would go into a thimble. From this I profess to be able to produce a gigantic, intricate structure, sixty feet in height and diameter, hard, solid, and enduring, which shall furthermore possess the power of extending and multiplying itself until it covers the whole earth, and even all the earths in the universe, if it could reach them. Is such a profession as this credible? It is entirely credible, as soon as I paraphrase it by saying that I propose to plant an acorn. And yet all magic has no mystery which is so wonderful as this universal mystery of growth: and the only reason we are not lost in amazement at it is that it goes quietly on all the time, and perfects itself under uniform conditions. But let me eliminate from the phenomenon the one element of time--which is logically the least essential factor in the product, unreal and arbitrary, based on the revolution of the earth, and conceivably variable to any extent--grant me this, and the world would come to see me do the miracle. But, with time or without it, the mystery is just as mysterious. Natural mysteries, then,--the mysteries of life, death, creation, growth,--do not fall under our present consideration: they are beyond the legitimate domain of magic: and no intellectual development to which we may hereafter attain will bring us a step nearer their solution. But with the problems proper to magic, the case is different. Magic is distinctively not Divine, but human: a finite conundrum, not an Infinite enigma. If there has ever been a magician since the world began, then all mankind may become magicians, if they will give the necessary time and trouble. And yet, magic is not simply an advanced region of the path which science is pursuing. Science is concerned with results,--with material phenomena; whereas magic is, primarily, the study of causes, or of spiritual phenomena; or, to use another definition,--of phenomena which the senses perceive, not in themselves, but only in their results. So long as we restrict ourselves to results, our activity is confined to analysis; but when we begin to investigate causes, we are on the road not only to comprehend results, but (within limits) to modify or produce them. Science, however, blocks our advance in this direction by denying, or at least refusing to admit, the existence of the spiritual world, or world of causes: because, being spiritual, it is not sensible, or cognizable in sense. Science admits only material causes, or the changes wrought in matter by itself. If we ask what is the cause of a material cause, we are answered that it is a supposed entity called Force, concerning which there is nothing further to be known. At this point, then, argument (on the material plane) comes to an end, and speculation or assumption begins. Science answers its own questions, but neither can nor will answer any others. And upon what pretence do we ask any others? We ask them upon two grounds. The first is that some people,--we might even say, most people,--would be glad to believe in supersensuous existence, and are always on the alert to examine any plausible hypothesis pointing in that direction: and secondly, there exists a vast amount of testimony (we need not call it evidence) tending to show that the supersensuous world has been discovered, and that it endows its discoverers with sundry notable advantages. Of course, we are not obliged to credit this testimony, unless we want to: and--for some reason, never fully explained--a great many people who accept natural mysteries quite amiably become indignant when requested to examine mysteries of a much milder order. But it is not my intention to discuss the limits of the probable; but to swallow as much as possible first, and endeavor to account for it afterwards.