The Promise of American Life. Herbert David CrolyЧитать онлайн книгу.
was, as we have seen, an extraordinary amount of good-fellowship, which was quite the most wholesome and humanizing thing which entered into the lines of these hard-working and hard-featured men. The whole male countryside was in its way a club; and when the presence of women did not make them awkward and sentimental, the men let themselves loose in an amount of rough pleasantry and free conversation, which added the one genial and liberating touch to their lives. This club life of his own people Lincoln enjoyed and shared much more than did his average neighbor. He passed the greater part of what he would have called his leisure time in swapping with his friends stories, in which the genial and humorous side of Western life was embodied. Doubtless his domestic unhappiness had much to do with his vagrancy; but his native instinct for the wholesome and illuminating aspect of the life around him brought him more frequently than any other cause to the club of loafers in the general store. And whatever the promiscuous conversation and the racy yarns meant to his associates, they meant vastly more to Lincoln. His hours of social vagrancy really completed the process of his intellectual training. It relieved his culture from the taint of bookishness. It gave substance to his humor. It humanized his wisdom and enabled him to express it in a familiar and dramatic form. It placed at his disposal, that is, the great classic vehicle of popular expression, which is the parable and the spoken word.
Of course, it was just because he shared so completely the amusements and the occupations of his neighbors that his private personal culture had no embarrassing effects. Neither he nor his neighbors were in the least aware that he had been placed thereby in a different intellectual class. No doubt this loneliness and sadness of his personal life may be partly explained by a dumb sense of difference from his fellows; and no doubt this very loneliness and sadness intensified the mental preoccupation which was both the sign and the result of his personal culture. But his unconsciousness of his own distinction, as well as his regular participation in political and professional practice, kept his will as firm and vigorous as if he were really no more than a man of action. His natural steadiness of purpose had been toughened in the beginning by the hardships and struggles which he shared with his neighbors; and his self-imposed intellectual discipline in no way impaired the stability of his character, because his personal culture never alienated him from his neighbors and threw him into a consciously critical frame of mind. The time which he spent in intellectual diversion may have diminished to some extent his practical efficiency previous to the gathering crisis. It certainly made him less inclined to the aggressive self-assertion which a successful political career demanded. But when the crisis came, when the minds of Northern patriots were stirred by the ugly alternative offered to them by the South, and when Lincoln was by the course of events restored to active participation in politics, he soon showed that he had reached the highest of all objects of personal culture. While still remaining one of a body of men who, all unconsciously, impoverished their minds in order to increase the momentum of their practical energy, he none the less achieved for himself a mutually helpful relation between a firm will and a luminous intelligence. The training of his mind, the awakening of his imagination, the formation of his taste and style, the humorous dramatizing of his experience—all this discipline had failed to pervert his character, narrow his sympathies, or undermine his purposes. His intelligence served to enlighten his will, and his will, to establish the mature decisions of his intelligence. Late in life the two faculties became in their exercise almost indistinguishable. His judgments, in so far as they were decisive, were charged with momentum, and his actions were instinct with sympathy and understanding.
Just because his actions were instinct with sympathy and understanding, Lincoln was certainly the most humane statesman who ever guided a nation through a great crisis. He always regarded other men and acted towards them, not merely as the embodiment of an erroneous or harmful idea, but as human beings, capable of better things; and consequently all of his thoughts and actions looked in the direction of a higher level of human association. It is this characteristic which makes him a better and, be it hoped, a more prophetic democrat than any other national American leader. His peculiar distinction does not consist in the fact that he was a "Man of the People" who passed from the condition of splitting rails to the condition of being President. No doubt he was in this respect as good a democrat as you please, and no doubt it was desirable that he should be this kind of a democrat. But many other Americans could be named who were also men of the people, and who passed from the most insignificant to the most honored positions in American life. Lincoln's peculiar and permanent distinction as a democrat will depend rather upon the fact that his thoughts and his actions looked towards the realization of the highest and most edifying democratic ideal. Whatever his theories were, he showed by his general outlook and behavior that democracy meant to him more than anything else the spirit and principle of brotherhood. He was the foremost to deny liberty to the South, and he had his sensible doubts about the equality between the negro and the white man; but he actually treated everybody—the Southern rebel, the negro slave, the Northern deserter, the personal enemy—in a just and kindly spirit. Neither was this kindliness merely an instance of ordinary American amiability and good nature. It was the result, not of superficial feeling which could be easily ruffled, but of his personal, moral, and intellectual discipline. He had made for himself a second nature, compact of insight and loving-kindness.
It must be remembered, also, that this higher humanity resided in a man who was the human instrument partly responsible for an awful amount of slaughter and human anguish. He was not only the commander-in-chief of a great army which fought a long and bloody war, but he was the statesman who had insisted that, if necessary, the war should be fought. His mental attitude was dictated by a mixture of practical common sense with genuine human insight, and it is just this mixture which makes him so rare a man and, be it hoped, so prophetic a democrat. He could at one and the same moment order his countrymen to be killed for seeking to destroy the American nation and forgive them for their error. His kindliness and his brotherly feeling did not lead him, after the manner of Jefferson, to shirk the necessity and duty of national defense. Neither did it lead him, after the manner of William Lloyd Garrison, to advocate non-resistance, while at the same time arousing in his fellow-countrymen a spirit of fratricidal warfare. In the midst of that hideous civil contest which was provoked, perhaps unnecessarily, by hatred, irresponsibility, passion, and disloyalty, and which has been the fruitful cause of national disloyalty down to the present day, Lincoln did not for a moment cherish a bitter or unjust feeling against the national enemies. The Southerners, filled as they were with a passionate democratic devotion to their own interests and liberties, abused Lincoln until they really came to believe that he was a military tyrant, yet he never failed to treat them in a fair and forgiving spirit. When he was assassinated, it was the South, as well as the American nation, which had lost its best friend, because he alone among the Republican leaders had the wisdom to see that the divided House could only be restored by justice and kindness; and if there are any defects in its restoration to-day, they are chiefly due to the baleful spirit of injustice and hatred which the Republicans took over from the Abolitionists.
His superiority to his political associates in constructive statesmanship is measured by his superiority in personal character. There are many men who are able to forgive the enemies of their country, but there are few who can forgive their personal enemies. I need not rehearse the well-known instances of Lincoln's magnanimity. He not only cherished no resentment against men who had intentionally and even maliciously injured him, but he seems at times to have gone out of his way to do them a service. This is, perhaps, his greatest distinction. Lincoln's magnanimity is the final proof of the completeness of his self-discipline. The quality of being magnanimous is both the consummate virtue and the one which is least natural. It was certainly far from being natural among Lincoln's own people. Americans of his time were generally of the opinion that it was dishonorable to overlook a personal injury. They considered it weak and unmanly not to quarrel with another man a little harder than he quarreled with you. The pioneer was good-natured and kindly; but he was aggressive, quick-tempered, unreasonable, and utterly devoid of personal discipline. A slight or an insult to his personality became in his eyes a moral wrong which must be cherished and avenged, and which relieved him of any obligation to be just or kind to his enemy. Many conspicuous illustrations of this quarrelsome spirit are to be found in the political life of the Middle Period, which, indeed, cannot be understood without constantly falling back upon the influence of lively personal resentments. Every prominent politician cordially disliked or hated a certain number of his political