The lady who took charge of this sad child had never well understood her before, but had always looked on her with great tenderness. And now love seemed—when all around were in greatest distress, fearing to call in medical aid, fearing to do without it—to teach her where the only balm was to be found that could have healed this wounded spirit.
One night she came in, bringing a calming draught. Mariana was sitting, as usual, her hair loose, her dress the same robe they had put on her at first, her eyes fixed vacantly upon the whited wall. To the proffers and entreaties of her nurse she made no reply.
The lady burst into tears, but Mariana did not seem even to observe it.
The lady then said, "O my child, do not despair; do not think that one great fault can mar a whole life. Let me trust you, let me tell you the griefs of my sad life. I will tell to you, Mariana, what I never expected to impart to any one."
And so she told her tale: it was one of pain, of shame, borne, not for herself, but for one near and dear as herself. Mariana knew the lady—knew the pride and reserve of her nature. She had often admired to see how the cheek, lovely, but no longer young, mantled with the deepest blush of youth, and the blue eyes were cast down at any little emotion: she had understood the proud sensibility of the character. She fixed her eyes on those now raised to hers, bright with fast-falling tears. She heard the story to the end, and then, without saying a word, stretched out her hand for the cup.
She returned to life, but it was as one who has passed through the valley of death. The heart of stone was quite broken in her, the fiery life fallen from flame to coal. When her strength was a little restored, she had all her companions summoned, and said to them, "I deserved to die, but a generous trust has called me back to life. I will be worthy of it, nor ever betray the truth, or resent injury more. Can you forgive the past?"
And they not only forgave, but, with love and earnest tears, clasped in their arms the returning sister. They vied with one another in offices of humble love to the humbled one; and let it be recorded as an instance of the pure honor of which young hearts are capable, that these facts, known to forty persons, never, so far as I know, transpired beyond those walls.
It was not long after this that Mariana was summoned home. She went thither a wonderfully instructed being, though in ways that those who had sent her forth to learn little dreamed of.
Never was forgotten the vow of the returning prodigal. Mariana could not resent, could not play false. The terriblecrisis which she so early passed through probably prevented the world from hearing much of her. A wild fire was tamed in that hour of penitence at the boarding school such as has oftentimes wrapped court and camp in its destructive glow.
But great were the perils she had yet to undergo, for she was one of those barks which easily get beyond soundings, and ride not lightly on the plunging billow.
Her return to her native climate seconded the effects of inward revolutions. The cool airs of the north had exasperated nerves too susceptible for their tension. Those of the south restored her to a more soft and indolent state. Energy gave place to feeling—turbulence to intensity of character.
At this time, love was the natural guest; and he came to her under a form that might have deluded one less ready for delusion.
Sylvain was a person well proportioned to her lot in years, family, and fortune. His personal beauty was not great, but of a noble description. Repose marked his slow gesture, and the steady gaze of his large brown eye; but it was a repose that would give way to a blaze of energy, when the occasion called. In his stature, expression, and heavy coloring, he might not unfitly be represented by the great magnolias that inhabit the forests of that climate. His voice, like every thing about him, was rich and soft, rather than sweet or delicate.
Mariana no sooner knew him than she loved; and her love, lovely as she was, soon excited his. But O, it is a curse to woman to love first, or most! In so doing she reverses the natural relations; and her heart can never, never be satisfied with what ensues.
Mariana loved first, and loved most, for she had most force and variety to love with. Sylvain seemed, at first, to take her to himself, as the deep southern night might some fair star; but it proved not so.
Mariana was a very intellectual being, and she needed companionship.This she could only have with Sylvain, in the paths of passion and action. Thoughts he had none, and little delicacy of sentiment. The gifts she loved to prepare of such for him he took with a sweet but indolent smile; he held them lightly, and soon they fell from his grasp. He loved to have her near him, to feel the glow and fragrance of her nature, but cared not to explore the little secret paths whence that fragrance was collected.
Mariana knew not this for a long time. Loving so much, she imagined all the rest; and, where she felt a blank, always hoped that further communion would fill it up. When she found this could never be,—that there was absolutely a whole province of her being to which nothing in his answered,—she was too deeply in love to leave him. Often, after passing hours together beneath the southern moon, when, amid the sweet intoxication of mutual love, she still felt the desolation of solitude, and a repression of her finer powers, she had asked herself, Can I give him up? But the heart always passionately answered, No! I may be wretched with him, but I cannot live without him.
And the last miserable feeling of these conflicts was, that if the lover—soon to be the bosom friend—could have dreamed of these conflicts, he would have laughed, or else been angry, even enough to give her up.
Ah, weakness of the strong! of those strong only where strength is weakness! Like others, she had the decisions of life to make before she had light by which to make them. Let none condemn her. Those who have not erred as fatally should thank the guardian angel who gave them more time to prepare for judgment, but blame no children who thought at arm's length to find the moon. Mariana, with a heart capable of highest Eros, gave it to one who knew love only as a flower or plaything, and bound her heartstrings to one who parted his as lightly as the ripe fruit leaves the bough. The sequel could not fail. Many console themselves for the onegreat mistake with their children, with the world. This was not possible to Mariana. A few months of domestic life she still was almost happy. But Sylvain then grew tired. He wanted business and the world: of these she had no knowledge, for them no faculties. He wanted in her the head of his house; she to make her heart his home. No compromise was possible between natures of such unequal poise, and which had met only on one or two points. Through all its stages she
till death at last closed the scene. Not that she died of one downright blow on the heart. That is not the way such cases proceed. I cannot detail all the symptoms, for I was not there to watch them, and aunt Z., who described them, was neither so faithful an observer or narrator as I have shown myself in the school-day passages; but, generally, they were as follows.
Sylvain wanted to go into the world, or let it into his house. Mariana consented; but, with an unsatisfied heart, and no lightness of character, she played her part ill there. The sort of talent and facility she had displayed in early days were not the least like what is called out in the social world by the desire to please and to shine. Her excitement had been muse-like—that of the improvisatrice, whose kindling fancy seeks to create an atmosphere round it, and makes the chain through which to set free its electric sparks. That had been a time of wild and exuberant life. After her character becamemore tender and concentrated, strong affection or a pure enthusiasm might still have called out beautiful talents in her. But in the first she was utterly disappointed. The second was not roused within her mind. She did not expand into various life, and remained unequal; sometimes too passive, sometimes too ardent, and not sufficiently occupied with what occupied those around her to come on the same level with them and embellish their hours.
Thus she lost ground daily with her husband, who, comparing her with the careless shining dames of society, wondered why he had found her so charming in solitude.
At intervals, when they were left alone, Mariana wanted to open her heart, to tell the thoughts of her mind. She was so conscious of secret riches within herself, that sometimes it seemed, could she but reveal a glimpse of them to the eye of Sylvain, he would be attracted near her again, and take a path where they could walk hand in hand. Sylvain, in these intervals, wanted an indolent repose. His home was his castle. He wanted no scenes too exciting there. Light jousts and plays were well enough, but no grave encounters. He liked to lounge, to sing, to read, to sleep. In fine, Sylvain became the kind but preoccupied husband, Mariana the solitary and wretched wife. He was off, continually, with his male companions, on excursions or affairs of pleasure. At home Mariana found that neither her books nor music would console her.
She was of too strong a nature to yield without a struggle to so dull a fiend as despair. She looked into other hearts, seeking whether she could there find such home as an orphan asylum may afford. This she did rather because the chance came to her, and it seemed unfit not to seize the proffered plank, than in hope; for she was not one to double her stakes, but rather with Cassandra power to discern early the sure course of the game. And Cassandra whispered that she was one of those
"Whom men love not, but yet regret;"
and so it proved. Just as in her childish days, though in a different form, it happened betwixt her and these companions. She could not be content to receive them quietly, but was stimulated to throw herself too much into the tie, into the hour, till she filled it too full for them. Like Fortunio, who sought to do homage to his friends by building a fire of cinnamon, not knowing that its perfume would be too strong for their endurance, so did Mariana. What she wanted to tell they did not wish to hear; a little had pleased, so much overpowered, and they preferred the free air of the street, even, to the cinnamon perfume of her palace.
However, this did not signify; had they staid, it would not have availed her. It was a nobler road, a higher aim, she needed now; this did not become clear to her.
She lost her appetite, she fell sick, had fever. Sylvain was alarmed, nursed her tenderly; she grew better. Then his care ceased; he saw not the mind's disease, but left her to rise into health, and recover the tone of her spirits, as she might. More solitary than ever, she tried to raise herself; but she knew not yet enough. The weight laid upon her young life was a little too heavy for it. One long day she passed alone, and the thoughts and presages came too thick for her strength. She knew not what to do with them, relapsed into fever, and died.
Notwithstanding this weakness, I must ever think of her as a fine sample of womanhood, born to shed light and life on some palace home. Had she known more of God and the universe, she would not have given way where so many have conquered. But peace be with her; she now, perhaps, has entered into a larger freedom, which is knowledge. With her died a great interest in life to me. Since her I have never seen a Bandit's Bride. She, indeed, turned out to be only a merchant's. Sylvain is married again to a fair and laughing girl, who will not die, probably, till their marriage grows a "golden marriage."
Aunt Z. had with her some papers of Mariana's, which faintly shadow forth the thoughts that engaged her in the last days. One of these seems to have been written when some faint gleam had been thrown across the path only to make its darkness more visible. It seems to have been suggested by remembrance of the beautiful ballad,Helen of Kirconnel Lee, which once she loved to recite, and in tones that would not have sent a chill to the heart from which it came.
DISAPPOINTMENT."I wish I were where Helen lies."A lover in the times of old,Thus vents his grief in lonely sighs,And hot tears from a bosom cold.But, mourner for thy martyred love,Couldst thou but know what hearts must feel.Where no sweet recollections move,Whose tears a desert fount reveal!When "in thy arms bird Helen fell,"She died, sad man, she died for thee;Nor could the films of death dispelHer loving eye's sweet radiancy.Thou wert beloved, and she had loved,Till death alone the whole could tell;Death every shade of doubt removed,And steeped the star in its cold well.On some fond breast the parting soulRelies—earth has no more to give;Who wholly loves has known the whole;The wholly loved doth truly live.But some, sad outcasts from this prize,Do wither to a lonely grave;All hearts their hidden love despise,And leave them to the whelming wave.They heart to heart have never pressed,Nor hands in holy pledge have given,By father's love were ne'er caressed,Nor in a mother's eye saw heaven.A flowerless and fruitless tree,A dried-up stream, a mateless bird,They live, yet never living be,They die, their music all unheard.I wish I were where Helen lies,For there I could not be alone;But now, when this dull body dies,The spirit still will make its moan.Love passed me by, nor touched my brow;Life would not yield one perfect boon;And all too late it calls me now—O, all too late, and all too soon.If thou couldst the dark riddle readWhich leaves this dart within my breast,Then might I think thou lov'st indeed,Then were the whole to thee confest.Father, they will not take me home;To the poor child no heart is free;In sleet and snow all night I roam;Father, was this decreed by thee?I will not try another door,To seek what I have never found;Now, till the very last is o'er,Upon the earth I'll wander round.I will not hear the treacherous callThat bids me stay and rest a while,For I have found that, one and all,They seek me for a prey and spoil.They are not bad; I know it well;I know they know not what they do;They are the tools of the dread spellWhich the lost lover must pursue.In temples sometimes she may rest,In lonely groves, away from men,There bend the head, by heats distressed,Nor be by blows awoke again.Nature is kind, and God is kind;And, if she had not had a heart,Only that great discerning mind,She might have acted well her part.But O this thirst, that nought can fill,Save those unfounden waters free!The angel of my life must stillAnd soothe me in eternity!
It marks the defect in the position of woman that one like Mariana should have found reason to write thus. To a man of equal power, equal sincerity, no more!—many resources would have presented themselves. He would not have needed to seek, he would have been called by life, and not permitted to be quite wrecked through the affections only. But such women as Mariana are often lost, unless they meet some man of sufficiently great soul to prize them.
Van Artevelde's Elena, though in her individual nature unlike my Mariana, is like her in a mind whose large impulses are disproportioned to the persons and occasions she meets, and which carry her beyond those reserves which mark the appointed lot of woman. But, when she met Van Artevelde, he was too great not to revere her rare nature, without regard to the stains and errors of its past history; great enough to receive her entirely, and make a new life for her; man enough to be a lover! But as such men come not so often as once an age, their presence should not be absolutely needed to sustain life.
Meditation First.
"And Jesus, answering, said unto them, Have faith in God."—Markxi. 22.
O,DIRECTIONmost difficult to follow! O, counsel most mighty of import! Beauteous harmony to the purified soul! Mysterious, confounding as an incantation to those yet groping and staggering amid the night, the fog, the chaos of their own inventions!
Yes, this is indeed the beginning and the end of all knowledge and virtue; the way and the goal; the enigma and its solution. The soul cannot prove to herself the existence of a God; she cannot prove her own immortality; she cannot prove the beauty of virtue, or the deformity of vice; her own consciousness, the first ground of this belief, cannot be compassed by the reason, that inferior faculty which the Deity gave for practical, temporal purposes only. This consciousness is divine; it is part of the Deity; through this alone we sympathize with the imperishable, the infinite, the nature of things. Were reason commensurate with this part of our intellectual life, what should we do with the things of time? The leaves and buds of earth would wither beneath the sun of our intelligence; its crags and precipices would be levelled before the mighty torrent of our will; all its dross would crumble to ashes under the fire of our philosophy.
God willed it otherwise;WHY, who can guess? Why this planet, with its tormenting limitations of space and time, wasever created,—why the soul was cased in this clogging, stifling integument, (which, while it conveys to the soul, in a roundabout way, knowledge which she might obviously acquire much better without its aid, tempts constantly to vice and indolence, suggesting sordid wants, and hampering or hindering thought,)—I pretend not to say. Let others toil to stifle sad distrust a thousand ways. Let them satisfy themselves by reasonings on the nature of free agency; let them imagine it was impossible men should be purified to angels, except by resisting the temptations of guilt and crime; let them bereasonablycontent to feel that
Why anomnipotentDeity should permit evil, either as necessary to produce good, or incident to laws framed for its production, must remain a mystery to me. True,wecannot conceive how the world could have been ordered differently, and becausewe,—beings half of clay; beings bred amid, and nurtured upon imperfection and decay; beings who must not only sleep and eat, but pass the greater part of their temporal day in procuring the means to do so,—becauseWE, creatures so limited and blind, so weak of thought and dull of hearing, cannot conceive how evil could have been dispensed with, those among us who are styledwiseandlearnedhave thought fit to assume that the Infinite, the Omnipotent, could not have found a way! "Could not," "evil must be incident"—terms invented to express the thoughts or deeds of the children of dust. Shall they be applied to the Omnipotent? Is a confidence in the goodness of God more trying to faith, than the belief that a God exists, to whom these words, transcending our powers of conception, apply? O, no,no! "Have faith in God!" Strive to expand thy soul to the feeling of wisdom, of beauty, of goodness; live, and act as if these were the necessary elements of things; "live for thy faith, and thou shalt behold it living." In another world God will repay thy trust, and "reveal to thee the first causes of things which Leibnitz could not," as the queen of Prussia said, when she was dying. Socrates has declared that the belief in the soul's immortality is so delightful, so elevating, so purifying, that even were it not the truth, "we should daily strive to enchant ourselves with it." And thus with faith in wisdom and goodness,—that is to say, in God,—the earthquake-defying, rock-foundation of our hopes is laid; the sun-greeting dome which crowns the most superb palace of our knowledge is builded. A noble and accomplished man, of a later day, has said, "To credit ordinary and visible objects is not faith, but persuasion. I bless myself, and am thankful, that I lived not in the days of miracles, that I never saw Christ, nor his disciples; then had my faith been thrust upon me, nor could I enjoy that greater blessing pronounced upon those who believe yet saw not."
I cannot speak thus proudly and heartily. I find the world of sense strong enough against the intellectual and celestial world. It is easy to believe in our passionless moments, or in those when earth would seem too dark without the guiding star of faith; but tolivein faith, not sometimes to feel, but always to have it, is difficult. Were faith ever with us, how steady would be our energy, how equal our ambition, how calmly bright our hopes! The darts of envy would be blunted, the cup of disappointment lose its bitterness, the impassioned eagerness of the heart be stilled, tears would fall like holy dew, and blossoms fragrant with celestial May ensue.
But the prayer of most of us must be, "Lord, we believe—help thou our unbelief!" These are to me the most significant words of Holy Writ. Iwillto believe; O, guide, support, strengthen, and soothe me to do so! Lord, grant meto believe firmly, and to act nobly. Let me not be tempted to waste my time, and weaken my powers, by attempts to soar on feeble pinions "where angels bashful look." Infaithlet me interpret the universe!
Meditation Second.
"Why is light given to a man whose way is hid, and whom God hath hedged in?"—Jobiii. 23.
This pathetic inquiry rises from all parts of the globe, from millions of human souls, to that heaven from whence the light proceeds. From the young, full of eager aspirations after virtue and glory; with the glance of the falcon to descry the high-placed aim,—but ah! the wing of the wren to reach it! The young enthusiast must often weep. His heart glows, his eye sparkles as he reads of the youthful triumphs of a Pompey, the sublime devotion of an Agis;[34]he shuts the book, he looks around him for a theatre whereon to do likewise—petty pursuits, mean feelings, and trifling pleasures meet his eye; the cold breeze of selfishness has nipped every flower; the dull glow of prosaic life overpowers the beauties of the landscape. He plunges into the unloved pursuit, or some despised amusement, to soothe that day's impatience, and wakes on the morrow, crying, "I have lost a day; and where, where shall I now turn my steps to find the destined path?" The gilded image of some petty victory holds forth a talisman which seems to promise him sure tokens. He rushes forward; the swords of foes and rivals bar the way; the ground trembles and gives way beneath his feet; rapid streams, unseen at a distance, roll between him and the object of his pursuit; faint, giddy and exhausted by the loss of his best blood, he reaches the goal, seizes the talisman; his eyes devourthe inscription—alas! the characters are unknown to him. He looks back for some friend who might aid him,—his friends are whelmed beneath the torrent, or have turned back disheartened. He must struggle onward alone and ignorant as before; yet in his wishes there is light.
Another is attracted by a lovely phantom; with airy step she precedes him, holding, as he thinks, in her upward-pointing hand the faithful needle which might point him to the pole-star of his wishes. Unwearied he follows, imploring her in most moving terms to pause but a moment and let him take her hand. Heedless she flits onward to some hopeless desert, where she pauses only to turn to her unfortunate captive the malicious face of a very Morgana.
The old,—O their sighs are deeper still! They have wandered far, toiled much; the true light is now shown them. Ah, why was it reflected so falsely through "life's many-colored dome of painted glass" upon their youthful, anxious gaze? And now the path they came by is hedged in by new circumstances against the feet of others, and its devious course vainly mapped in their memories; should the light of their example lead others into the same track, these unlucky followers will vainly seek an issue. They attempt to unroll their charts for the use of their children, and their children's children. They feed the dark lantern of wisdom with the oil of experience, and hold it aloft over the declivity up which these youth are blundering, in vain; some fall, misled by the flickering light; others seek by-paths, along which they hope to be guided by suns or moons of their own. All meet at last, only to bemoan or sneer together. How many strive with feverish zeal to paint on the clouds of outward life the hues of their own souls; what do not these suffer? What baffling,—what change in the atmosphere on which they depend,—yetnotin vain! Something they realize, something they grasp, something (O, how unlike the theme of their hope!) they have created. A transient glow, a deceitful thrill,—thesebe the blisses of mortals. Yet have these given birth to noble deeds, and thoughts worthy to be recorded by the pens of angels on the tablets of immortality.
And this, O man! is thy only solace in those paroxysms of despair which must result to the yet eager heart from the vast disproportion between our perceptions and our exhibition of those perceptions. Seize on all the twigs that may help thee in thine ascent, though the thorns upon them rend thee. Toil ceaselessly towards the Source of light, and remember that he who thus eloquently lamented found that, although far worse than his dark presentiments had pictured came upon him, though vainly he feared and trembled, and there was no safety for him, yet his sighings came before his meat, and, happy in their recollection, he found at last that danger and imprisonment are but for a season, and that God isgood, as he is great.
THEladies of the Prison Association have been from time to time engaged in the endeavor to procure funds for establishing this asylum.[35]They have met, thus far, with little success; but touched by the position of several women, who, on receiving their discharge, were anxiously waiting in hope there would be means provided to save them from return to their former suffering and polluted life, they have taken a house, and begun their good work, in faith that Heaven must take heed that such an enterprise may not fail, and touch the hearts of men to aid it.
They have taken a house, and secured the superintendence of an excellent matron. There are already six women under her care. But this house is unprovided with furniture, or the means of securing food for body and mind to these unfortunates, during the brief novitiate which gives them so much to learn and unlearn.
The object is to lend a helping hand to the many who show a desire of reformation, but have hitherto been inevitably repelled into infamy by the lack of friends to find them honest employment, and a temporary refuge till it can be procured. Efforts will be made to instruct them how to break up bad habits, and begin a healthy course for body and mind.
The house has in it scarcely any thing. It is a true Lazarus establishment, asking for the crumbs that fall from the rich man's table. Old furniture would be acceptable, clothes, books that are no longer needed by their owners.
This statement we make in appealing to the poor, though they are, usually, the most generous. Not that they are, originally, better than the rich, but circumstances have fitted them to appreciate the misfortunes, the trials, the wrongs that beset those a little lower than themselves. But we have seen too many instances where those who were educated in luxury would cast aside sloth and selfishness with eagerness when once awakened to better things, not to hope in appealing to the rich also.
And to all we appeal: to the poor, who will know how to sympathize with those who are not only poor but degraded, diseased, likely to be hurried onward to a shameful, hopeless death; to the rich, to equalize the advantages of which they have received more than their share; to men, to atone for wrongs inflicted by men on that "weaker sex," who should, they say, be soft, confiding, dependent on them for protection; to women, to feel for those who have not been guarded either by social influence or inward strength from that first mistake which the opinion of the world makes irrevocable for women alone. Since their danger is so great, their fall so remediless, let mercies be multiplied when there is a chance of that partial restoration which society at present permits.
In New York we have come little into contact with that class of society which has a surplus of leisure at command; but in other cities we have, found in their ranks many—some men, more women—who wanted only a decided object and clear light to fill the noble office of disinterested educators and guardians to their less fortunate fellows. It has been our happiness, in not a few instances, by merely apprising such persons of what was to be done, to rouse that generous spirit which relieved them from ennui and a gradual ossification of the whole system, and transferred them into a thoughtful, sympathetic, and beneficent existence. Such, no doubt, are near us here, if we could but know it. A poet writes thus of the cities:—
Cities of proud hotels,Houses of rich and great,A stack of smoking chimneys,A roof of frozen slate!It cannot conquer folly,Time, and space, conquering steam,And the light, outspeeding telegraph,Bears nothing on its beam.The politics are base,The letters do not cheer,And 'tis far in the deeps of history,The voice that speaketh clear.Trade and the streets insnare us,Our bodies are weak and worn,We plot and corrupt each other,And we despoil the unborn.Yet there in the parlor sitsSome figure of noble guise,Our angel in a stranger's form,Or woman's pleading eyes.Or only a flashing sunbeamIn at the window pane,Or music pours on mortalsIts beautiful disdain.
These "pleading eyes," these "angels in strangers' forms," we meet, or seem to meet, as we pass through the thoroughfares of this great city. We do not know their names or homes. We cannot go to those still and sheltered abodes and tell them the tales that would be sure to awaken the heart to a deep and active interest in this matter. But should these words meet their eyes, we would say, "Have you entertained your leisure hours with the Mysteries of Paris, or thepathetic story of Violet Woodville?" Then you have some idea how innocence, worthy of the brightest planet, may be betrayed by want, or by the most generous tenderness; how the energies of a noble reformation may lie hidden beneath the ashes of a long burning, as in the case of "La Louve." You must have felt that yourselves are not better, only more protected children of God than these. Do you want to link these fictions, which have made you weep, with facts around you where your pity might be of use? Go to the Penitentiary at Blackwell's Island. You may be repelled by seeing those who are in health while at work together, keeping up one another's careless spirit and effrontery by bad association. But see them in the Hospital,—where the worn features of the sick show the sad ruins of past loveliness, past gentleness. See in the eyes of the nurses the woman's spirit still, so kindly, so inspiring. See those little girls huddled in a corner, their neglected dress and hair contrasting with some ribbon of cherished finery held fast in a childish hand. Think what "sweet seventeen" was to you, and what it is to them, and see if you do not wish to aid in any enterprise that gives them a chance of better days. We assume no higher claim for this enterprise. The dreadful social malady which creates the need of it, is one that imperatively demands deep-searching, preventive measures; it is beyond cure. But, here and there, some precious soul may be saved from unwilling sin, unutterable woe. Is not the hope to save here and thereoneworthy of great and persistent sacrifice?
INmy walks through this city, the sight of spacious and expensive dwelling-houses now in process of building, has called up the following reverie.
All benevolent persons, whether deeply-thinking on, or deeply-feeling, the woes, difficulties, and dangers of our present social system, are agreed that either great improvements are needed, or a thorough reform.
Those who desire the latter include the majority of thinkers. And we ourselves, both from personal observation and the testimony of others, are convinced that a radical reform is needed; not a reform that rejects the instruction of the past, or asserts that God and man have made mistakes till now. We believe that all past developments have taken place under natural and necessary laws, and that the Paternal Spirit has at no period forgotten his children, but granted to all generations and all ages their chances of good to balance inevitable ills. We prize the past; we recognize it as our parent, our nurse, and our teacher; and we know that for a time the new wine required the old bottles, to prevent its being spilled upon the ground.
Still we feel that the time is come which not only permits, but demands, a wider statement and a nobler action. The aspect of society presents mighty problems, which must be solved by the soul of man "divinely-intending" itself to the task, or all will become worse instead of better, and ere long the social fabric totter to decay.
Yet while the new measures are ripening, and the new men educating, there is still room on the old platform for some worthy action. It is possible for a man of piety, resolution, and good sense, to lead a life which, if not expansive, generous, graceful, and pure from suspicion and contempt, is yet not entirely unworthy of his position as the child of God, and ruler of a planet.
Let us take, then, some men just where they find themselves, in a mixed state of society, where, in quantity, we are free to say the bad preponderates, though the good, from its superior energy in quality, may finally redeem and efface its plague-spots.
Our society is ostensibly under the rule of the precepts of Jesus. We will then suppose a youth sufficiently imbued with these, to understand what is conveyed under the parables of the unjust steward, and the prodigal son, as well as the denunciations of the opulent Jews. He understands that it is needful to preserve purity and teachableness, since of those most like little children is the kingdom of heaven; mercy for the sinner, since there is peculiar joy in heaven at the salvation of such; perpetual care for the unfortunate, since only to the just steward shall his possessions be pardoned. Imbued with such love, the young man joins the active,—we will say, in choosing an instance,—joins the commercial world.
His views of his profession are not those which make of the many a herd, not superior, except in the far reach of their selfish interests, to the animals; mere calculating, money-making machines.
He sees in commerce a representation of most important interests, a grand school that may teach the heart and soul of the civilized world to a willing, thinking mind. He plays his part in the game, but not for himself alone; he sees the interests of all mankind engaged with his, and remembers them while he furthers his own. His intellectual discernment,no less than his moral, thus teaching the undesirableness of lying and stealing, he does not practise or connive at the falsities and meannesses so frequent among his fellows; he suffers many turns of the wheel of fortune to pass unused, since he cannot avail himself of them and keep clean his hands. What he gains is by superior assiduity, skill in combination and calculation, and quickness of sight. His gains are legitimate, so far as the present state of things permits any gains to be.
Nor is this honorable man denied his due rank in the most corrupt state of society. Here, happily, we draw from life, and speak of what we know. Honesty is, indeed, the best policy, only it is so in the long run, and therefore a policy which a selfish man has not faith and patience to pursue. The influence of the honest man is in the end predominant, and the rogues who sneer because he will not shuffle the cards intheirway, are forced to bow to it at last.
But while thus conscientious and mentally-progressive, he does not forget to live. The sharp and care-worn faces, the joyless lives that throng the busy street, do not make him forget his need of tender affections, of the practices of bounty and love. His family, his acquaintance, especially those who are struggling with the difficulties of life, are not obliged to wait till he has accumulated a certain sum. He is sunlight and dew to them now, day by day. No less do all in his employment prize and bless the just, the brotherly man. He dares not, would not, climb to power upon their necks. He requites their toil handsomely, always; if his success be unusual, they share the benefit. Their comfort is cared for in all the arrangements for their work. He takes care, too, to be personally acquainted with those he employs, regarding them, not as mere tools of his purpose, but as human beings also; he keeps them in his eye, and if it be in his power to supply their need of consolation, instruction, or even pleasure, they find they have a friend.
"Nonsense!" exclaims our sharp-eyed, thin-lipped antagonist. "Such a man would never get rich,—or evenget along!"
You are mistaken, Mr. Stockjobber. Thus far many lines of our sketch are drawn from real life; though for the second part, which follows, we want, as yet, a worthy model.
We must imagine, then, our ideal merchant to have grown rich in some forty years of toil passed in the way we have indicated. His hair is touched with white, but his form is vigorous yet. Neithergourmandisenor the fever of gain has destroyed his complexion, quenched the light of his eye, or substituted sneers for smiles. He is an upright, strong, sagacious, generous-looking man; and if his movements be abrupt, and his language concise, somewhat beyond the standard of beauty, he is still the gentleman; mercantile, but a mercantile nobleman.
Our nation is not silly in striving for an aristocracy. Humanity longs for its upper classes. But the silliness consists in making them out of clothes, equipage, and a servile imitation of foreign manners, instead of the genuine elegance and distinction that can only be produced by genuine culture. Shame upon the stupidity which, when all circumstances leave us free for the introduction of a real aristocracy such as the world never saw, bases its pretensions on, or makes its bow to the footman behind, the coach, instead of the person within it.
But our merchant shall be a real nobleman, whose noble manners spring from a noble mind, whose fashions from a sincere, intelligent love of the beautiful.
We will also indulge the fancy of giving him a wife and children worthy of himself. Having lived in sympathy with him, they have acquired no taste for luxury; they do not think that the best use for wealth and power is in self-indulgence, but, on the contrary, that "it is more blessed to give than to receive."
He is now having one of those fine houses built, and, as in other things, proceeds on a few simple principles. It is substantial, for he wishes to give no countenance to the paper buildings that correspond with other worthless paper currency of a credit system. It is thoroughly finished and furnished, for he has a conscience about his house, as about the neatness of his person. All must be of a piece. Harmony and a wise utility are consulted, without regard to show. Still, as a rich man, we allow him reception-rooms, lofty, large, adorned with good copies of ancient works of art, and fine specimens of modern.
I admit, in this instance, the propriety of my nobleman often choosing by advice of friends, who may have had more leisure and opportunity to acquire a sure appreciation of merit in these walks. His character being simple, he will, no doubt, appreciate a great part of what is truly grand and beautiful. But also, from imperfect culture, he might often reject what in the end he would have found most valuable to himself and others. For he has not done learning, but only acquired the privilege of helping to open a domestic school, in which he will find himself a pupil as well as a master. So he may well make use, in furnishing himself with the school apparatus, of the best counsel. The same applies to making his library a good one. Only there must be no sham; no pluming himself on possessions that represent his wealth, but the taste of others. Our nobleman is incapable of pretension, or the airs of connoisseurship; his object is to furnish a home with those testimonies of a higher life in man, that may best aid to cultivate the same in himself and those assembled round him.
He shall also have a fine garden and greenhouses. But the flowers shall not be used only to decorate his apartments, or the hair of his daughters, but shall often bless, by their soft and exquisite eloquence, the poor invalid, or others whose sorrowful hearts find in their society a consolation and a hope which nothing else bestows. For flowers, the highest expressionof the bounty of nature, declare that for all men, not merely labor, or luxury, but gentle, buoyant, ever-energetic joy, was intended, and bid us hope that we shall not forever be kept back from our inheritance.
All the persons who have aided in building up this domestic temple, from the artist who painted the ceilings to the poorest hodman, shall be well paid and cared for during its erection; for it is a necessary part of the happiness of our nobleman, to feel that all concerned in creating his home are the happier for it.
We have said nothing about the architecture of the house, and yet this is only for want of room. We do consider it one grand duty of every person able to build a good house, also to aim at building a beautiful one. We do not want imitations of what was used in other ages, nations, and climates, but what is simple, noble, and in conformity with the wants of our own. Room enough, simplicity of design, and judicious adjustment of the parts to their uses and to the whole, are the first requisites; the ornaments are merely the finish on these. We hope to see a good style of civic architecture long before any material improvement in the country edifices, for reasons that would be tedious to enumerate here. Suffice it to say that we are far more anxious to see an American architecture than an American literature; for we are sure there is here already something individual to express.
Well, suppose the house built and equipped with man and horse. You may be sure my nobleman gives his "hired help" good accommodations for their sleeping and waking hours,—baths, books, and some leisure to use them. Nay, I assure you—and this assurance also is drawn from life—that it is possible, even in our present social relations, for the man who does common justice, in these respects, to his fellows, and shows a friendly heart, that thoroughly feels service to be no degradation, but an honor, who believes
to have around him those who do their work in serenity of mind, neither deceiving nor envying him whom circumstances have enabled to command their service. As to the carriage, that is used for the purpose of going to and fro in bad weather, or ill health, or haste, or for drives to enjoy the country. But my nobleman and his family are too well born and bred not to prefer employing their own feet when possible. And their carriage is much appropriated to the use of poor invalids, even among the abhorred class of poor relations, so that often they have not room in it for themselves, much less for flaunting dames and lazy dandies.
We need hardly add that, their attendants wear no liveries. They are aware that, in a society where none of the causes exist that justify this habit abroad, the practice would have no other result than to call up a sneer to the lips of the most complaisant "milor," when "Mrs. Higginbottom's carriage stops the way," with its tawdry, ill-fancied accompaniments.Willnone of their "governors" tell our cits the Æsopian fable of the donkey that tried to imitate the gambols of the little dog?
The wife of my nobleman is so well matched with him that she has no need to be the better half. She is his almoner, his counsellor, and the priestess who keeps burning on the domestic hearth a fire from the fuel he collects in his out-door work, whose genial heart and aspiring flame comfort and animate all who come within its range.
His children are his ministers, whose leisure and various qualifications enable them to carry out his good thoughts. They hold all that they possess—time, money, talents, acquirements—on the principle of stewardship. They wake up the seeds of virtue and genius in all the young persons of their acquaintance; but the poorer classes are especially their care. Among them they seek for those who are threatened with dying—"mute, inglorious" Hampdens and Miltons—but for their scrutiny and care; of these they become the teachers and patronsto the extent of their power. Such knowledge of the arts, sciences, and just principles of action as they have been favored with, they communicate, and thereby form novices worthy to fill up the ranks of the true American aristocracy.
And the house—it is a large one; a simple family does not fill its chambers. Some of them are devoted to the use of men of genius, who need a serene home, free from care, while they pursue their labors for the good of the world. Thus, as in the palaces of the little princes of Italy in a better day, these chambers become hallowed by the nativities of great thoughts; and the horoscopes of the human births that may take place there, are likely to read the better for it. Suffering virtue sometimes finds herself taken home here, instead of being sent to the almshouse, or presented with half a dollar and a ticket for coal, and finds upon my nobleman's mattresses (for the wealth of Crœsus would not lure him or his to sleep upon down) dreams of angelic protection which enable her to rise refreshed for the struggle of the morrow.
The uses of hospitality are very little understood among us, so that we fear generally there is a small chance of entertaining gods and angels unawares, as the Greeks and Hebrews did in the generous time of hospitality, when every man had a claim on the roof of fellow-man. Now, none is received to a bed and breakfast unless he come as "bearer of despatches" from His Excellency So-and-so.
But let us not be supposed to advocate the system of all work and no play, or to delight exclusively in the pedagogic and Goody-Two-Shoes vein. Reader, if any such accompany me to this scene of my vision, cheer up; I hear the sound of music in full band, and see the banquet prepared. Perhaps they are even dancing the polka and redowa in those airy, well-lighted rooms. In another they find in the acting of extempore dramas, arrangement of tableaux, little concerts or recitations, intermingled with beautiful national or fancy dances, some portion of the enchanting, refining, and ennoblinginfluence of the arts. The finest engravings on all subjects attend such as like to employ themselves more quietly, while those who can find a companion or congenial group to converse with, find also plenty of recesses and still rooms, with softened light, provided for their pleasure.
There is not on this side of the Atlantic—we dare our glove upon it—a more devout believer than ourselves in the worship of the Muses and Graces, both for itself, and its importance no less to the moral than to the intellectual life of a nation. Perhaps there is not one who hassodeep a feeling, or so many suggestions ready, in the fulness of time, to be hazarded on the subject.
But in order to such worship, what standard is there as to admission to the service? Talents of gold, or Delphian talents? fashion or elegance? "standing" or the power to move gracefully from one position to another?
Our nobleman did not hesitate; the handle to his door bell was not of gold, but mother-of-pearl, pure and prismatic.
If he did not go into the alleys to pick up the poor, they were not excluded, if qualified by intrinsic qualities to adorn the scene. Neither were wealth or fashion a cause of exclusion, more than of admission. All depended on the person; yet he did notseekhis guests among the slaves of fashion, for he knew that persons highly endowed rarely had patience with the frivolities of that class, but retired, and left it to be peopled mostly by weak and plebeian natures. Yet all depended on the individual. Was the person fair, noble, wise, brilliant, or even only youthfully innocent and gay, or venerable in a good old age, he or she was welcome. Still, as simplicity of character and some qualification positively good, healthy, and natural, was requisite for admission, we must say the company was select. Our nobleman and his family had weeded their "circle" carefully, year by year.
Some valued acquaintances they had made in ball-rooms and boudoirs, and kept; but far more had been made throughthe daily wants of life, and shoemakers, seamstresses, and graziers mingled happily with artists and statesmen, to the benefit of both. (N.B.—None used the poisonous weed, in or out of our domestic temple.)
I cannot tell you what infinite good our nobleman and his family were doing by creation of this true social centre, where the legitimate aristocracy of the land assembled, not to be dazzled by expensive furniture, (our nobleman bought what was good in texture and beautiful in form, but notbecauseit was expensive,) not to be feasted on rare wines and highly-seasoned dainties, though they found simple refreshments well prepared, as indeed it was a matter of duty and conscience in that house that the least office should be well fulfilled, but to enjoy the generous confluence of mind with mind and heart with heart, the pastimes that are not waste-times of taste and inventive fancy, the cordial union of beings from all points and places in noble human sympathy. New York was beginning to be truly American, or rather Columbian, and money stood for something in the records of history. It had brought opportunity to genius and aid to virtue. But just at this moment, the jostling showed me that I had reached the corner of Wall Street. I looked earnestly at the omnibuses discharging their eager freight, as if I hoped to see my merchant. "Perhaps he has gone to the post office to take out letters from his friends in Utopia," thought I. "Please give me a penny," screamed a half-starved ragged little street-sweep, and the fancied cradle of the American Utopia receded, or rather proceeded, fifty years, at least, into the future.
THEforegoing sketch of the Rich Man, seems to require this companion-piece; and we shall make the attempt, though the subject is far more difficult than the former was.
In the first place, we must state what we mean by a poor man, for it is a term of wide range in its relative applications. A painstaking artisan, trained to self-denial, and a strict adaptation, not of his means to his wants, but of his wants to his means, finds himself rich and grateful, if some unexpected fortune enables him to give his wife a new gown, his children cheap holiday joys, and his starving neighbor a decent meal; while George IV., when heir apparent to the throne of Great Britain, considered himself driven by the pressure of poverty to become a debtor, a beggar, a swindler, and, by the aid of perjury, the husband of two wives at the same time, neither of whom he treated well. Since poverty is made an excuse for such depravity in conduct, it would be well to mark the limits within which self-control and resistance to temptation may be expected.
When he of the olden time prayed, "Give me neither poverty nor riches," we presume he meant that proportion of means to the average wants of a human being which secures freedom from pecuniary cares, freedom of motion, and a moderate enjoyment of the common blessings offered by earth, air, water, the natural relations, and the subjects for thought which every day presents. We shall certainly not look abovethis point for our poor man. A prince may be poor, if he has not means to relieve the sufferings of his subjects, or secure to them needed benefits. Or he may make himself so, just as a well-paid laborer by drinking brings poverty to his roof. So may the prince, by the mental gin of horse-racing or gambling, grow a beggar. But we shall not consider these cases.
Our subject will be taken between the medium we have spoken of as answer to the wise man's prayer, and that destitution which we must style infamous, either to the individual or to the society whose vices have caused that stage of poverty, in which there is no certainty, and often no probability, of work or bread from day to day,—in which cleanliness and all the decencies of life are impossible, and the natural human feelings are turned to gall because the man finds himself on this earth in a far worse situation than the brute. In this stage there is no ideal, and from its abyss, if the unfortunates look up to Heaven, or the state of things as they ought to be, it is with suffocating gasps which demand relief or death. This degree of poverty is common, as we all know; but we who do not share it have no right to address those who do from our own standard, till we have placed their feet on our own level. Accursed is he who does not long to have this so—to take out at least the physical hell from this world! Unblest is he who is not seeking, either by thought or act, to effect this poor degree of amelioration in the circumstances of his race.
We take the subject of our sketch, then, somewhere between the abjectly poor and those in moderate circumstances. What we have to say may apply to either sex, and to any grade in this division of the human family, from the hodman and washerwoman up to the hard-working, poorly-paid lawyer clerk, schoolmaster, or scribe.
The advantages of such a position are many. In the first place, you belong, inevitably, to the active and suffering partof the world. You know the ills that try men's souls and bodies. You cannot creep into a safe retreat, arrogantly to judge, or heartlessly to forget, the others. They are always before you; you see the path stained by their bleeding feet; stupid and flinty, indeed, must you be, if you can hastily wound, or indolently forbear to aid them. Then, as to yourself, you know what your resources are; what you can do, what bear; there is small chance for you to escape a well-tempered modesty. Then again, if you find power in yourself to endure the trial, there is reason and reality in some degree of self-reliance. The moral advantages of such training can scarcely fail to amount to something; and as to the mental, that most important chapter, how the lives of men are fashioned and transfused by the experience of passion and the development of thought, presents new sections at every turn, such as the distant dilettante's opera-glasses will never detect,—to say nothing of the exercise of mere faculty, which, though insensible in its daily course, leads to results of immense importance.
But the evils, the disadvantages, the dangers, how many, how imminent! True, indeed, they are so. There is the early bending of the mind to the production of marketable results, which must hinder all this free play of intelligence, and deaden the powers that craved instruction. There is the callousness produced by the sight of more misery than it is possible to relieve; the heart, at first so sensitive, taking refuge in a stolid indifference against the pangs of sympathetic pain, it had not force to bear. There is the perverting influence of uncongenial employments, undertaken without or against choice, continued at unfit hours and seasons, till the man loses his natural relations with summer and winter, day and night, and has no sense more for natural beauty and joy. There is the mean providence, the perpetual caution to guard against ill, instead of the generous freedom of a mind which expects good to ensue from all good actions. There is thesad doubt whether it willdoto indulge the kindly impulse, the calculation of dangerous chances, and the cost between the loving impulse and its fulfilment. Yes; there is bitter chance of narrowness, meanness, and dulness on this path, and it requires great natural force, a wise and large view of life taken at an early age, or fervent trust in God, to evade them.
It is astonishing to see the poor, no less than the rich, the slaves of externals. One would think that, where the rich man once became aware of the worthlessness of the mere trappings of life from the weariness of a spirit that found itself entirely dissatisfied after pomp and self-indulgence, the poor man would learn this a hundred times from the experience how entirely independent of them is all that is intrinsically valuable in our life. But, no! The poor man wants dignity, wants elevation of spirit. It is his own servility that forges the fetters that enslave him. Whether he cringe to, or rudely defy, the man in the coach and handsome coat, the cause and effect are the same. He is influenced by a costume and a position. He is not firmly rooted in the truth that only in so far as outward beauty and grandeur are representative of the mind of the possessor, can they count for any thing at all. O, poor man! you are poor indeed, if you feel yourself so; poor if you do not feel that a soul born of God, a mind capable of scanning the wondrous works of time and space, and a flexible body for its service, are the essential riches of a man, and all he needs to make him the equal of any other man. You are mean, if the possession of money or other external advantages can make you envy or shrink from a being mean enough to value himself upon such. Stand where you may, O man, you cannot be noble and rich if your brow be not broad and steadfast, if your eye beam not with a consciousness of inward worth, of eternal claims and hopes which such trifles cannot at all affect. A man without this majesty is ridiculous amid the flourish and decorationsprocured by money, pitiable in the faded habiliments of poverty. But a man who is a man, a woman who is a woman, can never feel lessened or embarrassed because others look ignorantly on such matters. If they regret the want of these temporary means of power, it must be solely because it fetters their motions, deprives them of leisure and desired means of improvement, or of benefiting those they love or pity.
I have heard those possessed of rhetoric and imaginative tendency declare that they should have been outwardly great and inwardly free, victorious poets and heroes, if fate had allowed them a certain quantity of dollars. I have found it impossible to believe them. In early youth, penury may have power to freeze the genial current of the soul, and prevent it, during one short life, from becoming sensible of its true vocation and destiny. But if ithasbecome conscious of these, and yet there is not advance in any and all circumstances, no change would avail.
No, our poor man must begin higher! He must, in the first place, really believe there is a God who ruleth—a fact to which few men vitally bear witness, though most are ready to affirm it with the lips.
2. He must sincerely believe that rank and wealth
take his stand on his claims as a human being, made in God's own likeness, urge them when the occasion permits, but never be so false to them as to feel put down or injured by the want of mere external advantages.
3. He must accept his lot, while he is in it. If he can change it for the better, let his energies be exerted to do so. But if he cannot, there is none that will not yield an opening to Eden, to the glories of Zion, and even to the subterraneanenchantments of our strange estate. There is none that may not be used with nobleness.
4. Let him examine the subject enough to be convinced that there is not that vast difference between the employments that is supposed, in the means of expansion and refinement. All depends on the spirit as to the use that is made of an occupation. Mahomet was not a wealthy merchant, and profound philosophers have ripened on the benches, not of the lawyers, but the shoemakers. It did not hurt Milton to be a poor schoolmaster, nor Shakspeare to do the errands of a London play-house. Yes, "the mind is its own place," and if it will keep that place, all doors will be opened from it. Upon this subject we hope to offer some hints at a future day, in speaking of the different trades, professions, and modes of labor.
5. Let him remember that from no man can the chief wealth be kept. On all men the sun and stars shine; for all the oceans swell and rivers flow. All men may be brothers, lovers, fathers, friends; before all lie the mysteries of birth and death. If these wondrous means of wealth and blessing be likely to remain misused or unused, there are quite as many disadvantages in the way of the man of money as of the man who has none. Few who drain the choicest grape know the ecstasy of bliss and knowledge that follows a full draught of the wine of life. That has mostly been reserved for those on whose thoughts society, as a public, makes but a moderate claim. And if bitterness followed on the joy, if your fountain was frozen after its first gush by the cold winds of the world, yet, moneyless men, ye are at least not wholly ignorant of what a human being has force to know. You have not skimmed over surfaces, and been dozing onbeds of down, during the rare and stealthy visits of Love and the Muses. Remember this, and, looking round on the arrangements of the lottery, see if you did not draw a prize in your turn.
It will be seen that our ideal poor man needs to be religious, wise, dignified, and humble, grasping at nothing, claiming all; willing to wait, never willing to give up; servile to none, the servant of all, and esteeming it the glory of a man to serve. The character is rare, but not unattainable. We have, however, found an approach to it more frequent in woman than in man.