The Atlantic Monthly, Volume 09, No. 54, April, 1862. VariousЧитать онлайн книгу.
on the surface. We feel the personality far more, and far more sweetly, for its being thus divided from our own. From behind this veil the pure nature comes to us with a kind of surprise, as out of another heaven. The joy of truth and delight of beauty are born anew for us from each pair of chanting lips and beholding eyes; and each new soul that comes promises another gift of the universe. Whoever, in any time or under any sky, sees the worth and wonder of existence, sees it for me; whatever language he speak, whatever star he inhabit, we shall one day meet, and through the confession of his heart all my ancient possessions will become a new gain; he shall make for me a natal day of creation, showing the producing breath, as it goes forth from the lips of God, and spreads into the blue purity of sky, or rounds into the luminance of suns; the hills and their pines, the vales and their blooms, and heroic men and beauteous women, all that I have loved or reverenced, shall come again, appearing and trooping out of skies never visible before. Because of these dividing lines between souls, each new soul is to all the others a possible factor of heaven.
Such uses does individuality subserve. Yet it is capable of these ministries only as it does indeed minister. All its uses are lost with the loss of its humility and subordinance. It is the porter at the gate, furthering the access of lawful, and forbidding the intrusion of unlawful visitors to the mansion; who becomes worse than useless, if in surly excess of zeal he bar the gate against all, or if in the excess of self-importance he receive for himself what is meant for his master, and turn visitors aside into the porter's lodge. Beautiful is virgin reserve, and true it is that delicate half-denial reinforces attraction; yet the maiden who carries only No upon her tongue, and only refusal in her ways, shall never wake before dawn on the day of espousal, nor blush beneath her bridal veil, like Morning behind her clouds. This surface element, we must remember, is not income and resource, but an item of needful, and, so far as needful, graceful and economical expenditure. Excess of it is wasteful, by causing Life to pay for that which he does not need, by increase of social fiction, and by obstruction of social flow with the fructifications which this brings, not to be spared by any mortal. Nay, by extreme excess, it may so cut off and sequester a man, that no word or aspect of another soul can reach him; he shall see in mankind only himself, he shall hear in the voices of others only his own echoes. Many and many a man is there, so housed in his individuality, that it goes, like an impenetrable wall, over eye and ear; and even in the tramp of the centuries he can find hint of nothing save the sound of his own feet. It is a frequent tragedy,—but profound as frequent.
One great task, indeed the great task of good-breeding is, accordingly, to induce in this element a delicacy, a translucency, which, without robbing any action or sentiment of the hue it imparts, shall still allow the pure human quality perfectly and perpetually to shine through. The world has always been charmed with fine manners; and why should it not? For what are fine manners but this: to carry your soul on your lip, in your eye, in the palm of your hand, and yet to stand not naked, but clothed upon by your individual quality,—visible, yet inscrutable,—given to the hearts of others, yet contained in your own bosom,—nobly and humanly open, yet duly reticent and secured from invasion? Polished manners often disappoint us; good manners never.
The former may be taken on by indigent souls: the latter imply a noble and opulent nature. And wait you not for death, according to the counsel of Solon, to be named happy, if you are permitted fellowship with a man of rich mind, whose individual savor you always finely perceive, and never more than finely,—who yields you the perpetual sense of community, and never of confusion, with your own spirit. The happiness is all the greater, if the fellowship be accorded by a mind eminently superior to one's own; for he, while yet more removed, comes yet nearer, seeming to be that which our own soul may become in some future life, and so yielding us the sense of our own being more deeply and powerfully than it is given by the consciousness in our own bosom. And going forward to the supreme point of this felicity, we may note that the worshipper, in the ecstasy of his adoration, feels the Highest to be also Nearest,—more remote than the borders of space and fringes of heaven,—more intimate with his own being than the air he breathes or the thought be thinks; and of this double sense is the rapture of his adoration, and the joy indeed of every angel, born.
Divineness appertains to the absolute nature of man; piquancy and charm to that which serves and modifies this. Infinitude and immortality are of the one; the strictest finiteness belongs to the other. In the first you can never be too deep and rich; in the second never too delicate and measured. Yet you will easily find a man in whom the latter so abounds as not only to shut him out from others, but to absorb all the vital resource generated in his own bosom, leaving to the pure personality nothing. The finite nature fares sumptuously every day; the other is a heavenly Lazarus sitting at the gate.
Of such individuals there are many classes; and the majority of eccentric men constitute one class. If a man have very peculiar ways, we readily attribute to him a certain depth and force, and think that the polished citizen wants character in comparison. Probably it is not so. Singularity may be as shallow as the shallowest conformity. There are numbers of such from whom if you deduct the eccentricity, it is like subtracting red from vermilion or six from half a dozen. They are grimaces of humanity,—no more. In particular, I make occasion to say, that those oddities, whose chief characteristic it is to slink away from the habitations of men, and claim companionship with musk-rats, are, despite Mr. Thoreau's pleasant patronage of them, no whit more manly or profound than the average citizen, who loves streets and parlors, and does not endure estrangement from the Post-Office. Mice lurk in holes and corners; could the cat speak, she would say that they have a genius only for lurking in holes. Bees and ants are, to say the least, quite as witty as beetles, proverbially blind; yet they build insect cities, and are as invincibly social and city-loving as Socrates himself.
Aside, however, from special eccentricity, there are men, like the Earl of Essex, Bacon's soi-disant friend, who possess a certain emphatic and imposing individuality, which, while commonly assumed to indicate character and force, is really but the succedaneum for these. They are like oysters, with extreme stress of shell, and only a blind, soft, acephalous body within. These are commonly great men so long as little men will serve; and are something less than little ever after. As an instance of this, I should select the late chief magistrate of this nation. His whole ability lay in putting a most imposing countenance upon commonplaces. He made a mere air seem solid as rock. Owing to this possibility of presenting all force on the outside, and so creating a false impression of resource, all great social emergencies are followed by a speedy breaking down of men to whom was generally attributed an able spirit; while others of less outward mark, and for this reason hitherto unnoticed, come forward, and prove to be indeed the large vessels of manhood accorded to that generation.
Our tendency to assume individual mark as the measure of personality is flattered by many of the books we read. It is, of course, easier to depict character, when it is accompanied by some striking individual hue; and therefore in romances and novels this is conferred upon all the forcible characters, merely to favor the author's hand: as microscopists feed minute creatures with colored food to make their circulations visible. It is only the great master who can represent a powerful personality in the purest state, that is, with the maximum of character and the minimum of individual distinction; while small artists, with a feeble hold upon character, habitually resort to extreme quaintnesses and singularities of circumstance, in order to confer upon their weak portraitures some vigor of outline. It takes a Giotto to draw readily a nearly perfect O; but a nearly perfect triangle any one can draw. Shakspeare is able to delineate a Gentleman,—one, that is, who, while nobly and profoundly a man, is so delicately individualized, that the impression of him, however vigorous and commanding, cannot be harsh: Shakspeare is equal to this task, but even so very able a painter as Fielding is not. His Squire Western and Parson Adams are exquisite, his Allworthy is vapid: deny him strong pigments of individualism, and he is unable to portray strong character. Scott, among British novelists, is, perhaps, in this respect most Shakspearian, though the Colonel Esmond of Thackeray is not to be forgotten; but even Scott's Dandie Dinmonts, or gentlemen in the rough, sparkle better than his polished diamonds. Yet in this respect the Waverley Novels are singularly and admirably healthful, comparing to infinite advantage with the rank and file of novels, wherein the "characters" are but bundles of quaintnesses, and the action is impossible.
Written history has somewhat of the same